Sex, Drugs, HIV/AIDS and Religion
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Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Glenn Curran, Sex, Drugs, HIV/AIDS and Religion, bahai-library.com.
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Sex, Drugs, HIV/AIDS and Religion

Glenn Curran
published in The Family: Our Hopes and Challenges

Rosebery: Association for Bahá'í Studies Australia, 1995

The views expressed in this paper belong to the author, who
acknowledges the contribution of colleagues from the Tasmanian Sexual Health HIV/AIDS
Program and those HIV positive people whom I have met and worked with.

HIV Pandemic

There is no doubt that HIV is a major threat to human life and health
world wide (Croft, 1992; Mann, et al. 1992; World Health Organisation, Jan 1994).
Presently, global HIV infection stands at approx. 14 million people with projections up to
108 million by the Year 2000 (Australian HIV Surveillance Update, April 1994; Chew, et
al., 1994:22; Hatcher, et al., 1994:51)

Women and HIV/AIDS

HIV/AIDS is a major feminist concern. Greene (1993:67) states that
"[w]orldwide, women now account for 40% of AIDS cases; about 10% are children borne
to infected mothers." HIV threatens women in three ways: She may become HIV positive
and develop AIDS; She may pass HIV infection to her baby who may develop AIDS; and She is
the primary carer who will carry the burden of AIDS (Panos Institute, 1990). HIV/AIDS
significantly impacts on the health of women (Berer & Ray, 1993).

What is HIV/AIDS?

HIV is a virus that destroys the immune system of humans.
Immunologists, (Croft, 1993; Greene, 1993; Levy, 1993; Pantaleo, et al., 1993), agree that
HIV infection will nearly always lead onto Acquired Immunodeficiency Syndrome, although
Levy (1993) documents long term survivors.

HIV doesn't discriminate between race, age, sex, intelligence or
religious values. HIV is primarily spread by unprotected sex, injecting drug use and
vertical transmission (mother to baby and breastfeeding). Global HIV transmission is
predominantly heterosexual (75%). The Australian HIV Surveillance Report (May, 1994)
suggests that heterosexual transmission will rise to 90% by the year 2000.

HIV Prevention Strategies

At this stage, prevention strategies are the only way to reduce HIV
infection. Anti viral drugs slow HIV progression but not prevent it and a vaccine is not
expected before the Year 2000. The HIV prevention message includes: celibacy or
abstinence, long term monogamous relationships, safer sex practices, limiting the number
of sexual partners; don't use drugs, if injecting drugs, use sterile equipment and
don't share equipment and infection control procedures. Successful HIV prevention and
harm minimisation strategies are supported by; politicians, law makers, police, health
care workers, educators, activists, media, religious institutions, parents and
individuals.

It is an understatement to say that HIV cause much heartache. For HIV
positive people the issues facing them are enormous and unfortunately very real (Okeefe
and Walker, 1992). For some, HIV has been a positive experience. For the vast majority,
being HIV positive means discrimination, rejection, loneliness, unemployment,
stigmatisation, fear, and physical, emotional and social abuse.

HIV/AIDS and Religion

This section begins to examine HIV/AIDS, sexuality, religion, personal
values, morals and ethical behaviour. When I accepted the HIV/AIDS Clinical Nurse Manager
position, I was told by well meaning Bahá'í friends that HIV/AIDS was not a good
area to work in. It was somehow unclean. It appeared that by association, I became a sex
worker, injecting drug user and bisexual. Discrimination occurs because of a lack of
knowledge and understanding and it is this concern that prompted this presentation.

Professionally, my work is challenging beyond description as HIV tends
to funnel society's concerns and phobias into a concentrated reality. Kubler Ross
(1987) refers to AIDS "... as our largest sociopolitical issue." HIV has exposed
my discomfort with sexuality and caused a reflection of values and beliefs. I now find
myself working in the grey area of people's sexuality where there are no clear cut
answers. One example of this grey area is the provocative link between HIV and
homosexuality.

In Tasmania, HIV is synonymous with homosexuality and gay law reform
which has provoked three major community responses. The first response supports
homosexuality as a basic human right between two consenting adults (Kirby, May 1994).
Secondly, the political response has developed into an argument over state and federal
rights. The last response is religious, where groups claim homosexuality is a sin, a
violation of God's law, something to be punished (McKendry, 1992).

The last response is interesting in that it uncovers the longstanding
difficulty western religion has with sexuality where sexuality and religion are two
powerful, often conflicting influences in society (Foucault, 1978). This paper explores
the relationship between religion, homosexuality and HIV by three questions. What is the
religious response to homosexuality and HIV? What is the response of the Bahá'í
Faith institutions to homosexuality and HIV? And, what is the personal Bahá'í
response to homosexuality and HIV?

What is the religious response to homosexuality and HIV?

Religions have responded to HIV and homosexuality in a complex and
varied way. Kolwalewski, cited by McKendry (1992:22) suggests that Christianity has
developed three broad responses to HIV/AIDS which include AIDS as a divine punishment,
AIDS can somehow be separated from sexual morality to allow a rational response and
lastly, there is a qualified compassion for the sinner while hating the sin of
homosexuality. At worst, religious platforms see HIV/AIDS as a divine punishment and
become the source of fear, hate, stigmatisation, discrimination and bigotry, where
education and prevention strategies are opposed (Davenport-Hines, 1990; Green, 1992;
McKendry, 1992).

In contrast, enlightened religious and community responses to HIV/AIDS
appear to be characterized by open discussion, non-judgemental attitudes, understanding,
support, care and compassion (Ross, 1993; Shelby Spong, 1990).

What is the Bahá'í Faith response to homosexuality and HIV?

There appears to be no official Bahá'í response to HIV/AIDS.
Given the global impact of HIV, it is suggested that Bahá'ís begin a series of
consultations to determine an approach to this major issue. On homosexuality,
Bahá'u'lláh prohibits all homosexual relations in the Kitáb-i-Aqdas. The
Universal House of Justice comments:

The Bahá'í teachings on sexual morality centre on marriage and
the family... No matter how devoted and fine the love may be between people of the
same sex, to let it find expression in sexual acts is wrong. To say it is an ideal is no
excuse. Immorality of every sort is really forbidden by Bahá'u'lláh, and
homosexual relationships He looks upon as such, besides being against nature. (Universal House of Justice, 1992:223)

Bahá'í institutions manage homosexuality like adultery, alcohol
& illicit drug use, by referral, counsel and sanction. The institutions (not
individuals) provide repeated counsel to the Bahá'í to alter their activity, and
his or her administrative rights can be removed. The House of Justice has the authority to
fine a person for their actions.

What is the individual Bahá'í response to homosexuality and HIV?

It is argued that individual Bahá'ís respond to homosexuality
and HIV/AIDS in a different manner to Bahá'í institutions. There are few documented
instances to demonstrate individual Bahá'ís attitudes and values to homosexuality
and HIV/AIDS. In this section, there is a brief examination of Bahá'ís involved
with HIV/AIDS awareness education, two separate Bahá'í articles about HIV and
homosexuality, and the author's personal/professional views as an individual
response. While these examples are limited in number they indicate how individuals are
responding to homosexuality and HIV.

In the first example, the convenor of the Queensland Multicultural
HIV/AIDS Awareness Program praised the contribution of religious groups including the
Bahá'ís because of their willingness to take on the important, yet difficult
issues. The Bahá'ís informed themselves about the issues, and in doing so, helped
create a unique experience where co-religionists shared common ground. Jacki Hauff
reported a practical approach to overcome the personal, moral and religious conflict with
HIV:

Surprisingly perhaps, conflict of religion among participants was
almost entirely avoided. Participants were asked to keep their personal beliefs, morals
and attitudes to themselves, and to respect the beliefs of others without moral or
personal judgement. (Hauff, 1994:9)

The second example is a letter to the Bulletin by Jill Wiese (1994),
who writes passionately about HIV/AIDS, spiritual healing, physical suffering and a non
discriminatory virus. Jill suggests that the "... spiritual disease whose symptoms
are that of gross discrimination, a fostering and feeding of prejudice, hatred, disunity
and unkindness." Jill concludes by praying for the spiritual qualities to help us
overcome the loneliness, isolation and discrimination that HIV positive people experience.
I commend this approach as a way for Bahá'ís to be involved with HIV/AIDS.

The third example refers to recently advertised information in the
Australian Bahá'í Bulletin (May 1994, p.2) about homosexuality. I was dismayed to
read the paper "Psychological and Spiritual Aspects of Male Homosexuality" (Special Issue on Health, Canadian ABS, Vol. 11, No. 1, 1981). This paper written
by a Bahá'í promotes a rhetoric condemning the homosexual as an evil,
psychologically unstable, anti-life individual. The article is academically weak, the
references are suspect and the research is limited. What is disturbing is that the
National Office is tacitly endorsing a publication whose basic argument is similar to that
used by Christian fundamentalist, to justify their vilification, persecution and
discrimination of homosexuals and HIV positive people. In Tasmania for instance, this type
of emotional argument leads to a negative and destructive response in the community and
tends to polarise attitudes into right/wrong and good/evil decisions. The construction of
this paper shows the problems of individuals interpreting the writings and may give an
insight why some Bahá'ís have a fear of homosexuals. It appears that when
individuals use the writings in a sanctimonious way (holier than thou attitude), the
result tends to be at the expense of another person's behaviour. Whereas, when
Bahá'í Institutions apply the Writings, it is done so as part of a dynamic
consultative process that aims to educate, guide and inspire a person to teach, encourage
spiritual development and behaviour change, apply warnings and sanctions; and provide
protection for the Faith.

The last example allows the author to explore homosexuality and HIV by
drawing on the broader moral, ethical and spiritual dimensions. Do I have the right to
make a moral judgement about the actions of another person? In answer, I remember
Jesus's admonition about casting the metaphorical stone without first examining
one's own behaviour. I believe this spiritual teaching remains true. There is no
basis for an individual to judge, criticise or condemn another person. Too often we tend to
confuse another's action as a threat to our belief and value system. As a health care
worker, I am comfortable working with heterosexuals, gays, bisexuals, sex workers and
injecting drug users because there is a moral, ethical and spiritual responsibility to
connect with the spiritual nature of each person.

Contemporary writers (Cole and Dryden, 1993; LeVay and Hamer, 1994;
Llewellyn-Jones, 1989; Rollins, 1989; Todd, 1992) suggest homosexuality varies between 1 -
10% of any given population. Bahá'ís who are gay, sexually active, or injecting
drugs are also dealing with the guilt and hypocrisy of being shunned and condemned by the
pious. It is difficult for individuals to carry the weight of the Bahá'í
expectation to be perfect. At a time when people want and need support, unconditional love
and spiritual care, they face possible rejection by a fearful, denying community.

In summary, there are many responses to homosexuality and HIV/AIDS in
the Bahá'í community. It appears that when Bahá'ís are personally involved
with HIV/AIDS, they begin to understand the broader issues of anti-discrimination,
compassion, love, respect and the need for open and honest communication.

Summary

In conclusion, it is a fact that a Bahá'í lifestyle would
prevent HIV transmission but it is unrealistic to think that the application of sanctions
are the only answer at this particular time in history. Bahá'í institutions need to
respond to HIV/AIDS and be mindful of the responsibility not to cause greater harm by
promoting attitudes and actions that foster and prolong this pandemic. Experience has
confirmed there are no simplistic solutions to this complex global problem, only more
HIV/AIDS situations.

I hope this information has been challenging. HIV/AIDS sits in the
difficult area of sexuality, personal values and religious beliefs. During the
International Year of the Family please remember that HIV positive people are part of our
family. Consider all HIV positive persons as our brothers, sisters, parents, grandparents,
uncles, aunts, cousins and friends. Please give them the love and respect we all need and
deserve.

References

Berer, M & Ray, S. (Eds) Women and HIV/AIDS. Pandora, London, 1993.

Cole, M. & Dryden, W. Sex: Why It Goes Wrong and What You Can Do About It. Optima Books, 1993.

Croft, N., Timewell, E., Minichiello, V. and Plummer, D. (Eds), Patterns of Infection. AIDS in AustraliaPrentice Hall, NSW, 1992.

Davenport-Hines, R. Sex, Death and Punishment. Collins Sons & Co, London, 1990.

Foucault, M. The History of Sexuality. Penguin Books, 1978.

Green, R. (Ed) Religion and Sexual Health. Kluwer Academic Publishers, The Netherlands, 1992.

Greene, W.C., "AIDS and the Immune System." Scientific American. Vol. 269, No. 3, pp.66-73, September, 1993.

Hatcher, R.A., Trussell, J., Stewart, F., Stewart, G.K., Kowal, D., Guest, F., Cates, W. & Policar, M.S. Contraceptive Technology. Irvington Publishers, 1994.

Hauff, J. Multicultural HIV/AIDS Awareness Evaluation Report. Ethnic
Communities Council of Queensland, 1994.

Kirby, M.D. "Tasmanian Homosexual Law Reform - An appeal to reason and Justice." Unpublished paper presentation, 19 May 1994.

Kubler-Ross, E., AIDS: The Ultimate Challenge. Macmillan Publishing, N.Y. 1987.

LeVay, S and Hamer, D.H. Evidence for a biological influence in male homosexuality. Scientific American, May 1994.

Llewellyn-Jones, D., Understanding Sexuality. Third Edition, Oxford University press, Melbourne, 1989.

Levy, J.A. HIV pathogenesis and long -term survival. AIDS. Vol. 7, No. 11, pp. 1401-1410, 1993.

Mann, J., Tarantola, D.J., and Netter, T.W. (Eds), AIDS in the World. Harvard University Press, 1992.

McKendry, L. HIV/AIDS and The Church: An examination of the provision of assistance in the HIV/AIDS area by religious organisations in Tasmania. Tasmanian Department of Health, July, 1992

National Centre in HIV Epidemiology and Clinical Research, Australian HIV Surveillance Update. Vol. 10, No. 2, April 1994.

O'Keefe, T. and Walker, I. Being Positive: Living with HIV/AIDS. ABC Book, Sydney, 1992.

Panos Institute. Triple Jeopardy: Women & AIDS. Panos of Human Immunodeficiency Virus Infection. The New Engla Productions, London, 1990.

Pantaleo, G., Graziosi, C., and Fauci, A.S. "The Immunopathogenesis nd"

Journal Of Medicine. Vol. 328, No. 5, pp. 327-335, 1993

Rollins, B. Sexual Attitudes and Behaviours: A Review of the Literature.
Australian Institute of Family Studies, 1989.

Ross, J. A Spring of Living Water: A resource for chaplaincy and pastoral carers to people with HIV. National Churches Working Group on AIDS, The Craftsman Press, Australia, 1993.

Shelby Spong, J. Living in Sin: A Bishop Rethinks Human Sexuality. Harper and Row, San Francisco, 1990.

Todd, P.B. AIDS: A Pilgrimage to Healing. Millennium Books, 1992.

Universal House of Justice. The Kitáb-i-Aqdas: The Most Holy Book. Bahá'í World Faith, Haifa, 1992.

Wiese, J. "Discrimination is the disease." Australian Bahá'í
Bulletin. B.E. 150, p.21, March 1994.

World Health Organisation. Weekly
Epidemiological Report. Geneva, 14 January 1994

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-- Sex, Drugs, HIV/AIDS and Religion (Used by permission of the curator)