Numerous recent studies equate religious attitudes with views regarding same-sex marriage. North Carolina will experience these emotional debates in the months before voters must decide on an amendment to the state constitution banning such unions by defining marriage as between a man and a woman. The state legislature placed the referendum on the May 2012 primary election after Democrats complained that linking the vote to the general election in November was disingenuous. Studies also show, however, that among black voters most likely to vote for Barack Obama, same-sex marriage referenda may not do as well.
Confronting Religious Perceptions Over Same-Sex Marriage
Conservative, evangelical religious belief discounts the biological arguments for homosexuality, maintaining that homosexuality is a chosen lifestyle. Andrew L. Whitehead’s study of religion’s effects on same-sex attitudes concludes, for example, that, “Even if a biological explanation for homosexuality is ultimately proven, unfavorable attitudes toward same-sex unions will most likely endure due to religion’s persistent effect.”
Thus, the debate in North Carolina – a “Bible-belt” state, will become more than just a polemic over family values. Whitehead argues that, “Whether individuals choose to be gay or are gay by disposition is essential in debates concerning the right to marry.” Negative views on homosexuality are, according to Whitehead, most frequently linked with biblical literalists, those that attend church regularly (conservative denominations), and hold to a view of an angry God (“angry images of God”).
Darren E. Sherkat, in his study on race, religion, and same-sex marriage, demonstrates that, “Religious factors are a source of racial differences in support for same-sex marriages…” Sherak et al note that in 2008, Californians approved Proposition 8 in large part due to African-American voters that voted in sizeable numbers to support Barack Obama.
In North Carolina, Republican legislators may have had this in mind when they placed the amendment referendum on the May ballot rather than in November, seeking to avoid a large African-American turnout that would ensure another Obama election victory in the Tar Heel state.
More than Just a Legal Union
Same-sex marriage is not just about the guarantee of legal rights; it is about a sense of social equality. Robert Burt, for example, observes that same-sex couples “…want a communal acknowledgment…that a same-sex relationship may serve the same goals of ‘personal dignity and autonomy’ that heterosexual couples pursue in their relationships.” Burt refers to this as a “sense of belonging.”
In this regard, same-sex marriage involves every aspect of a normative relationship, including, for example, the adopting and raising of children as well as conforming to accepted standards of marriage behavior. These are aspects of the debate opponents of same-sex marriage cannot accept. Adam Green, exploring “queer unions,” writes that opponents cannot ascribe morality to same-sex marriage, “…in part because while the heterosexual libido can be ‘tamed’ by the institution of marriage, homosexuals are themselves incapable or unwilling to subscribe to marriage fidelity.”
Traditional, evangelical religion holds that the expectation accompanying marriage vows is, in part, the production of children. Bible literalists point to passages admonishing mankind to be “fruitful and multiply.” (Genesis 1.28) Writing in Christianity Today, Raymond C. Van Leeuwen maintains that this pronouncement is not a commandment but a blessing. Yet he also writes that, “The Bible also teaches that our sexuality can be properly fulfilled only in the secure garden of delights we call marriage…”
Many Factors Impact the Question of Same-Sex Marriage
Most of the factors impacting the debate over same-sex marriage stem from religious perceptions. These will never be changed, as Whitehead argues, despite biological evidence proving that homosexuality is not an individual choice. If marriage is defined according to Judeo-Christian moral principles, gays will never achieve a real sense of social equality and “belonging.” One question for the on-going debate is the validity of the marriage definition in a post modern society.
Additionally, the concept of social assimilation is merely a way to avoid the more enduring reality of full social and cultural equality. In this sense, civil unions act as a compromise that carries few benefits in same-sex relationships as long as the force of law is tied to the traditional definition of marriage. Such clarification, however, cannot be realistically expected in public debate. Most voters in North Carolina, for instance, will be swayed by emotional arguments tied to traditional, religious affirmations regarding moral behavior. These are the same perceptions that once condoned Southern slavery and inter-racial marriages.
References:
- Robert A. Burt, “Belonging in America: How to Understand Same-Sex Marriage,” BYU Journal of Public Law; 2011, Vol. 25 Issue 2.
- John Frank, “Gay marriage ban splits N.C. churches,” The Sun News, September 17, 2011.
- Adam Isaiah Green, “Queer Unions: Same-Sex Spouses Marrying Tradition And Innovation,” Canadian Journal of Sociology; Summer 2010, Vol. 35 Issue 3.
- Darren E. Sherkat, et al, “Race, Religion, and Opposition to Same-Sex Marriage,” Social Science Quarterly; Vol. 91 No. 1, March 2010.
- Raymond C. Van Leeuwen, “’Be Fruitful and Multiply,’” Christianity Today; November 12, 2001.
- Andrew L. Whitehead, “Sacred Rites and Civuil Rights: Religion’s Effect on Attitudes Toward Same-Sex Unions and the Perceived Cause of Homosexuality,” Social Science Quarterly; Vol. 91 No. 1, March 2010.
- Paul Woolverton and Gregory Phillips, “Fierce fight expected over constitutional amendment against gay marriage in North Carolina,” Fayetteville Observer, September 18, 2011.
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