Several South African studies have focused on the impact of religion on entrenched heterosexual norms and disavowal of homosexual identity (Bhana, 2012; DePalma & Francis, 2014; Francis & Reygan, 2016; Msibi, 2012). These studies found that deep-rooted heterosexual norms influence expectations of men and women, thus governing people’s thoughts and behaviours, and at the same time consigning homosexual identity to aberrant, perverse, and contaminating status, as this contradicts the will of God.
However, Francis (2019) discovered that high school teachers were becoming more tolerant of non-conforming learners, irrespective of their personal religious beliefs. The findings from Francis’ (2019) study showed that teachers supported inclusivity of nonconforming gender and sexuality, despite acknowledging homosexuality as a sin. Francis’
results were concurrent with the findings of this study, as all teacher participants affirmed that learners have a fundamental right to education.
Nevertheless, the teachers in this study argued that religion contests homosexuality whilst also bringing about confusion. There were three main religious groups present in this study, namely: Islam, Christianity, and Hinduism. The findings in this regard are presented below.
6.5.1 Islam
“In my religion being gay or lesbian is prohibited. It is completely forbidden and Uhm how do I explain it is completely forbidden for you to be that person but you know they also say the teachings also say you cannot hold things against a person. It says things like I have to respect the next person and I can’t treat you differently because you are a human being after all and I have to respect all humans and living creatures as I wanted to be treated myself. But now there is this kind of twisted mind-set that people have against gay, lesbian and transgender and if they identify as that. People will treat them badly, they will say bad things about them, they will completely shun them from the family and the community. So I think somewhere along the lines things got very twisted”
(Sharon).
“Uhm I believe that I have no control of outside opinions or outside factors. You know beside my own so for me, I will control how I think and I will accept everyone for who they are. Especially as being a teacher as well because in this profession we have to have an open mind and be very accepting and encouraging as well Uhm you know you want to build good happy and healthy human beings, so yeah I don’t have any control of the community and those things [religion] so I guess I focus on my own self and how I behave in society”
(Jessica).
Sharon pointed out that homosexuality is prohibited in her religion. She used terms such as
“forbidden” to indicate that non-conforming identity is not permitted due to a selection of certain heteronormative rules. However, Sharon’s response hinted of confusion with religious teachings contradicting one another. Sharon cited teachings from the Quran such as “I have to respect all humans and living creatures as I wanted to be treated myself”, yet she claims that peaceful religious teachings around acceptance and respect have been lost. Sharon claimed that treatment of transgender identities as social pariahs is due to twisted mind-sets of society and not those reflected in religious texts. Jessica asserted that external factors surrounding the prohibition of homosexuality cannot be controlled, however she would follow her innate religious belief of acceptance of everyone, irrespective of alternative gender and sexuality.
Jessica also emphasised the significant role primary school teachers play when teachers use encouragement and acceptance to develop learners’ holistic needs.
6.5.2 Christianity
“I'm Christian, I come from a Christian home and my family has a Christian background. So everyone in my home and my family have this perception [that]
being gay or transgender is unacceptable in God's eyes” (Cynthia).
“I'm Christian and in the Bible it states that you know males need to be with females and [there] are specific Scriptures, well, not Scriptures, but there's a passage in the Bible that says that males are supposed to be with females and so I would say with religion it is not accepting of transgender” (Brenda).
“Uhm, so I am Christian, and Christians believe that you know God didn’t make Adam and Steve, he made Adam and Eve. So religion says men belong with women and not men, so yeah. I wouldn’t know how I would handle it personally if someone close to me had to be transgender because I think only experience can teach you this kind of thing. I don’t think any kind of teaching or any kind of temple, mosque, or church can influence you, you know; whichever religion you are, I don’t think they can teach you how you must behave. But yes, only first-hand experience can have an influence on how you deal with this” (Susan).
Cynthia claimed that traditional families uphold religious ideologies that see gay and transgender identities as wrong in God’s eyes. Msibi (2012) asserted that religious underpinnings place firm restrictions on non-conforming gender identities as these individuals are seen as unworthy and sinful. Brenda alluded to religion enforcing heteronormativity through passages in the Bible that unambiguously proclaim that males are supposed to be with females. These passages not only embed heteronormative ideals into society but also rebuke the existence of homosexuality and non-conforming gender identity. Susan claimed that Christianity believes that God created man and woman with the statement “God didn’t make Adam and Steve, he made Adam and Eve”, but also drew attention to individuals’ capacity to
reject ideologies that are detrimental to people in society. Susan specified that religious texts and teachings, either in a church, mosque, or temple, have the ability to influence individuals’
mindsets and viewpoints, however people make an active choice concerning their behaviours.
Susan’s response brought up an important point that despite pious teachings, religion cannot be used as tool to create God-fearing people or be used as ammunition for hate and discrimination.
6.5.3 Hinduism
“Being a Hindu, we have a very strict and religious background, so obviously our parents do not allow us to speak about this or even hear about it” (Patricia).
“I am a SAI devotee, and one of the teachings is that you be accepting of everyone; it doesn't matter who it is in your heart, you need to be open and accepting and understanding of people. So in a way, religion teaches you how to be a good person; it doesn't discriminate against people, it is just how people use religion to make people out to be wrong” (Maria).
“I am Telugu, but I also have a Hindu family and I have come across many teachings that say Hindu Gods and Goddesses are gender neutral. This doesn't make sense because arts and goddesses which gives them a gender, but they tell you that Gods have no gender. And even though this is what they say, the community, the house, is difficult time when it comes to accepting transgender people or the transgender way of life. I find this extremely strange, and I personally want to ask people why is it like this?” (Natalie).
Similar to Islam and Christianity, Patricia claims that Hindu households are strict establishments with topics of gender and sexuality being taboo. In Patricia’s response it can be noted that any gender or sexuality outside the heteronormative ideal is not spoken about and not heard of, as if non-conforming gender and sexuality is non-existent.
However, during the course of the interviews it became apparent that Hindu participants were not aware of any texts or teachings that overtly stated that homosexuality is a sin. For instance, Maria stated that “religion teaches you how to be a good person, it doesn't
discriminate”. Nevertheless, Maria declared that society weaponised religion in such a way that the democracy of the South African people is stripped away. Alternatively, Natalie revealed that “Hindu gods and goddesses are gender neutral”, meaning that divinity does not have an assigned gender but rather are non-binary beings. This finding prompted a further look into non-conforming gender in Hinduism and found that transgender identity holds equal status to heterosexual identity in Hindu mythology (Srinivasan & Chandrasekaran, 2020).
Sanskrit used in religious texts is one of the oldest languages in the world, and is known to refer to three genders, namely: masculine, feminine, and gender neutral – with the term
“tritiyaprakriti” (Srinivasan & Chandrasekaran, 2020). Despite this interesting finding, Natalie claimed that the South African Hindu society still struggles with the acceptance of transgender people. The next section will focus on how primary school teachers attempt to transcend gender binaries.