Seta’s representative body meets from the 24th to the 25th of November in Tampere to elect a new board consisting of a president, a vice president, 2 board members and a substitute board member.

If you’re interested in candidating for the Seta board, we hope you could fill in this form at the latest on the 19th of October 2018. By answering the questions proposed by the election committee on time, we can make sure that the representative body’s electorate gets all the information about the candidates well before the meeting. The presentations that arrive later than that will be added to the online meeting folder during the following workday.

The election committee hopes you can keep the answers concise (a maximum of 500 characters), and reserves the right to shorten answers that exceed the limit. If you have a question about anything, please feel free to contact kiti.kalliomaki@seta.fi.

Anthony Venn-Brown is a specialist in the history of the so-called ex-gay movement — globally but especially in Australia, where he’s from. Rainbow Association Malkus’ project From burden to resource invited Venn-Brown to Finland for Helsinki Pride. In the early 70s Anthony participated in a program that predated the Exodus movement. His experiences were painful and only part of several attempts over a 20-year period of trying to change his sexual orientation. Later he wrote an autobiographical bestseller called A Life of Unlearning about these experiences.

Nearly 20 years now Anthony has worked as Australia’s most well-known activist against religious conversion/reparative therapy. Recently he has been researching for a book in which he delves into the early roots of the ex-gay ideology. He emphasizes in particular the relevance of the Jesus movement and charismatic revival movements in general, as well as the 1946 English translation of the Bible in which the word “homosexual” appeared for the first time.

Sexual orientation conversion ideologies often involve theories that emphasize the relevance of early childhood relations, particularly to one’s mother or father. This is true also in Finland. The emphasis is not necessarily on sexual orientation or gender identity, rather the work involves a broader notion of brokenness and reparation through the power of faith. But because there is often an underlying conviction that “the good life” equals a heteronormative nuclear family, it follows (however implicitly) that being gay, transgender or non-binary are understood as expressions of brokenness.

As Anthony describes, nowadays we see the focus shifting away from “God can change you” towards “God is testing you” and the notion that celibacy is a kind of means of worship or a way of living Christianity. He elaborates:

Some of the still existing groups have now morphed into what we would call a celibacy model. So they don’t preach change anymore. But they’re preaching ‘well, this is the way you are, you just can never act on it.’ Now, the problem with that is that nothing has changed around the philosophy except one thing. And that one thing is that God can change you. All the other garbage about you being broken, about it not being God’s order and it being unnatural and caused by a dysfunctional upbringing—all those things still exist. There’s only one that isn’t there and that is that God can change you. Those other four are just as damaging, given within a belief system where you are somehow lesser if you’re gay, lesbian or trans.

In this podcast Peik Ingman, project coordinator in the project From burden to resource, talks with Anthony about the historical development of the ex-gay movement, its connections to religion and the challenges he has faced in trying to educate people about its destructive effects.

From burden to resource is Rainbow Association Malkus’ 3-year project, aimed to support the well-being of LGBTIQ-people with a religious/spiritual background. The project organizes support groups and activities, charts experiences involving religiosity/spirituality in the lives and relationships of queer, transgender and non-binary individuals. The project aims to improve the prospects for religious/spiritual communities to take into account the needs and concerns of their LGBTIQ-members, through education and mediation. The project also addresses the ability of LGBTIQ-organizations to facilitate the needs and concerns of their community members that have a religious/spiritual background.

More information

www.voimavaraksi.fi
http://taakastavoimavaraksi.blogspot.com
https://en.wikipedia.org/wiki/Anthony_Venn-Brown
http://www.abbi.org.au/
Buzzfeed: This Is What It’s Like To Have Exorcisms Performed On You Because You Are Gay
Kyrkpressen: Bönen kunde inte förändra honom

Picture Emelie Wikblad

Dear respondent,

The purpose of our survey is to get more information about hate speech and harassment: What kinds of hate speech or harassment have you experienced or noticed and how has it affected you and your loved ones?  Target groups of this survey are particularly the following minority groups: people whose mother tongue is not Finnish, foreign citizens or persons with immigrant backgrounds, Finnish-Swedish, Finnish Roma, Samis, disabled people, members of sexual and gender minorities, and members of religious minority groups.

By harassment we mean actions such as hurtful speech, e-mail messages, or gestures. By hate speech we mean an expression or speech that is expressed publicly (e.g. in a public place, on the Internet or in the media) with the intent to spread, provoke, maintain or justify hate towards minority groups or other groups of the population. You define what constitutes hate speech or harassment for you; what kinds of expressions or gestures you have found to be hurtful or threatening. For example, such actions may have influenced your feeling of safety.

A similar survey has been carried out in autumn 2015 as part of the activities of the system for monitoring discrimination. The results are published in the ”Survey on hate speech and harassment and their influence on different minority groups”-report. The aim of this survey is to show how hate speech and harassment are perceived by different minority groups. Another aim is to produce information about how hate speech and harassment influence feelings of safety among members of different minority groups. The survey is conducted by Owal Group Oy in cooperation with the Finnish Ministry of Justice.

The questionnaire responses will be handled confidentially and they will not be handed over to third parties. The survey report will be prepared in such a manner that no individual respondent can be identified. You can complete the survey questionnaire until 31 December 2017. The questionnaire is available in Finnish, Swedish and English. It will take about 10–20 minutes to complete the questionnaire.

In English: https://www.research.net/r/vipueng

Suomeksi: https://fi.research.net/r/vipu2017

På svenska: https://fi.research.net/r/vipusv

 

For further information about the survey, please contact:

Nita Korhonen, Owal Group Oy           Laura Jauhola, Owal Group Oy

050-5234 889                                 050-443 1841

nita@owalgroup.com                         laura@owalgroup.com