59. Discuss the concept of the sexual orientation continuum. Do you agree that this is a better model?
(p.352)
60. What is your opinion of the use of varying terminology to discuss what is traditionally labeled a LGB
behavior by those who are people of color? Is the terminology used really important? (p. 352)
61. Victorian, Puritan, and colonial societies classified adultery and same sex relationships as a sin and a
crime. This philosophy still exists in some parts of the world today, as well as in the belief systems of
some religions. Are they in fact the same? Why or why not? (p. 354)
62. How did the emergence of HIV/AIDS effect the LGB movement? Beyond the deaths, was it more
harmful or beneficial in the long run? (p. 356)
63. Does contact hypothesis argue for or against the concept of “coming out”? What, if any, experience
do you have in this regard? (p. 357)
64. What is the function of collective identity in the formation of a social movement? (p. 358)
65. Terminology being at issue, would an appropriate compromise be to recognize civil unions
regardless of their makeup as legal, and leave the term marriage to mean a religious union performed in
a religious setting? Both would have the same legal rights. What are the implications of such a
strategy? (p.362)
66. How should the military handle previous discharges under the Don’t Ask, Don’t Tell policy? (p. 363)
67. Discuss the complexity found in the black community regarding the LGB movement. (p.363)
68. Is someone who believes homosexuality is wrong for religious reasons, but harbors no ill will toward
a homosexual person, homophobic? Why or why not? (p.365)