Teachings of Chastity and Virginity before Marriage - Essay Example

How teachings of chastity and virginity before marriage and faithfulness and loyalty within marriage fit with Government Policy on Sex Education Introduction For more than 50 years, the subject of allowing sex education in the school curricula of Western schools has provoked a lot of controversy. People from different religious faiths in Western nations such as the United States and Britain have been consistent in demanding that all sex education that is carried out in schools should be limited to the promotion of abstinence from all sexual encounters until marriage. Liberals, on the other hand, have countered that it is an established fact that teenagers will engage in sexual relations even without the consent of their parents. Therefore, the only way to deal with this issue is by promoting condom use, or even dispensing condoms to school children in schools as well as other socially frequented places. Each of these approaches has strengths as well as weaknesses which are rarely pointed out by people who choose to fully identify with either one approach or the other. Arguments between the religious right and liberal views on the advantages of teaching ‘abstinence’ versus giving full information In many Western schools today, public schools do not teach religious dogma. The only schools that give in depth lessons on different aspects of given religions are either private schools or those which have sponsors who identify with a particular religion. In public schools, even subjects which are centred on character development do not address religious aspects that concern the development of morality. According to Ahdar and Leigh (2005) it would seem that Western academic scholars sincerely believe that students can learn about various subjects such as morality without necessarily being taught about religion. It is presumed that this is a result of the efforts of liberals, and many religious persons in Western cultures take exception to it. For many religious persons, the absence of religious instruction is detrimental to the moral development of students. Religious people tend to believe that the absence of any religious information in school curricula is an indication that schools are unreceptive of religion (Ahdar and Leigh 2005). The ensuing culture war has merely served to dent the educational objective of many schools. The culture war between religious believers and liberals is most evident in the matter concerning sex education in schools. Most religious believers who are part of the three most popular religions, Christianity, Islam, and Judaism, contend that sex education has no place in a school curriculum. They believe that sex education is extremely dangerous because it encourages students to engage in dangerous and destructive hedonistic behavior. In nations such as the United States, religious conservatives have strived, through national politics, school board elections, direct-mail campaigns, and even courtrooms to fight the inclusion of different forms of sex education in school curricula (Allen 2011). Religious groups have also tried to connect the rise of teenage pregnancies, and sexually transmitted diseases among youthful populations to the rise of liberalism in society. According to Coleman, Kearns, and Collins (2010) schools are today under pressure from both religious groups as well as sex education lobby groups to deal with social ills which have been more openly discussed since the sexual revolution took place. Many schools today are even uncomfortable with the prospect of drawing the attention of mass media elements in regards to their stand on sex education (Hussain 2004). This then results in them seeking to identify with whichever group happens to be popular with the mainstream at the present. To some extent, liberal groups have more public support in their assertion that sex education should be included as a legal part of the national school curriculum. According to Coleman, Kearns, and Collins (2010), the aim of liberals is not to introduce children to different types of sexual information for the purposes of encouraging them to engage in it, but to inform them about the consequences of sexual intimacy if they should opt to engage in it. Sexual education also teaches students about how to prevent themselves from contracting diseases, or falling pregnant, when they engage in sexual intercourse. Liberals do not support the notion that hormonal teenagers should be encouraged to embrace idealistic principles that they may not even understand. Stereotypes of the Objectives of Religious Conservatives Position on Sex Education Liberal groups support the notion that religious conservatives from all faiths are misinformed about the reality of adolescent sexual behaviour in the modern age. There are definite assumptions that many liberals have developed about the religious position, which may not necessarily be accurate. For instance, many liberals presume that religious groups that do not support sex education do not speak to their own children about sexual intercourse. Liberals tend to presume that religious parents preach abstinence to their own children, as well as other youths because they are completely uncomfortable with the prospect of speaking frankly about sexual matters to their children (Allen 2011). Given their reluctance to speak on this subject, they are even more uncomfortable about their children getting information about sexual matters from other strangers. Another stereotype associated with religious individuals has to do with their presumption that children are not curious about sexual matters. Liberals tend to presume that religious parents believe that their children are basically innocent, and should be protected from any potentially destructive knowledge that would ‘soil’ their minds (den Besten, Horton, Adey, and Kraftl 2011). A different stereotype connected with religious groups’ concerns domination of the education sector. Many liberals have the erroneous presumption that religious groups are intent on realising different changes in the education, among other sectors, by lobbying politicians to legalise laws that will increasingly blur the separation between church and state. The formation of home-schooling groups as well as the establishments of private schools which are based on religious teachings is something that is viewed with suspicion in many Western nations, by liberal elements. All these changes, if realised by the religious groups, could be used to effect rules such as the elimination of all sex education outside of abstinence in public schools. To support such suspicions, liberals in America point to the spread of educational institutions such as ‘Madrassas’, which specialise in Islamic education at the expense of other subjects such as History, or Sex Education (Douglass and Shaikh 2004). Liberals also tend to blame religious elements for the ‘closed’ element in many Western societies which, while not necessarily preventing teenagers from learning about different kinds of contraception, generates an atmosphere of secrecy and embarrassment around the subject of sexual intimacy, and birth control. According to Coleman, Kearns, and Collins (2010) another major stereotype revolves around the concept of the ‘silver ring thing’. The ‘Silver Ring Thing’ is basically a pledge that is taken by youths to preserve their virginity until they marry. For some liberals, though, this is merely another ploy to ensure that people are not informed about the consequences of sexual activity. When they finally become actively engaged in sexual relationships, such people are less likely to seek to understand different contraceptive methods, or how to protect themselves from diseases. Thus, the ‘silver ring thing’ is actually a plan to keep true believers from learning about their sexual natures, or how to protect themselves from sexually transmitted diseases. Stereotypes of the Liberals Supporters of Sex Education in Schools Some religious groups have, for the most part, demonised liberals, and blamed them for almost all the ills that have befallen modern Western societies since the sexual revolution. Most liberal stereotypes are centred around the rejection of God, and His plan for man (Reiss and Mabud 1998). For instance, many religious groups believe, and teach that liberals are basically anti-God, and perceive the State or government as being the only true ‘god’. Religious groups contend that liberals, having rejected the moral compass provided by God, tend to be immature, and unprincipled individuals who wish to live in a world that have no moral consequences for depraved behaviour. This is the only reason why liberals would support the existence of a system in which children are taught about things that are wildly inappropriate for their ages in school. Another stereotype has to do with domination in public spheres. According to Holloway, Hubbard, Jöns, and Pimlott-Wilson (2010) some religious groups feel that liberals have a deeper agenda to their assertions that sex education should be included as a genuine subject in schools. These groups feel that liberal groups will inevitably try to dominate social institutions so as to be able to weaken parent’s rights. For such religious groups, the national government has essentially entered into partnerships with other social sectors such as child abuse agencies, public schools, welfare departments, and NGOs, to take power from parents and give it to other people who have different belief systems. The majority of religious groups feel that liberals have to undermine ordinary citizens’ capacity to govern their own instincts and desires according to religious moral stipulations in order to impose a type of socialism on them. For religious groups that are against sex education in schools, liberals are actually perceived as being the most significant threat to their way of life and religion. For them, even the slow disintegration of the American family is a direct result of the interference of liberals in matters that are meant to be determined by God. Another stereotype has to do with the perception of the motives of liberals. Many religious groups sincerely believe that liberals have launched a war against the family and organised religion because it spawns individuals who are endowed with rugged individualism, and self reliance. Examination of the Different Approaches to Sex Education Both religious groups as well as liberals have genuinely accurate views in as far as sex education in schools is concerned. However, there are ways in which the approaches adopted by both sides can be adjusted in order to present a more valid argument as to why they support the perspectives that they do. In regards to religious groups that are against sex education in schools, there is a need for there to be more evidence that shows the success of abstinence in preventing the spread of sexually transmitted diseases, as well as pregnancy. Research conducted into the effects of abstinence also has to be clear in showing the effectiveness of this method. For instance, according to Hussain (2004) most studies conducted into the success of abstinence pledges and programs in preventing the spread of sexually transmitted diseases tend to be centred on reporting about the preservation of abstinence for a few months or years. For instance, a research documented by Massey (2005) discovered that students who take part in programs of abstinence education are unlikely to report their participation in pre-marital sexual intercourse after a certain period of time. The reality is that the only programs that can be considered as being genuine abstinence programs are those which help youths to abstain from sexual congress until they marry; not just for a couple of months or years after being embarked on. Moreover, the reality is that any study that would continue for long enough to determine the success of abstinence programs will require additional funding. One of the biggest problems that plagues researches in terms of such subjects is the lack of understanding about the way research works, and a consequent lack of funding. According to Pittman (2006) there are not many people who understand what true evaluation would take in terms of abstinence programs. Furthermore, the proponents of abstinence programs are not usually willing to have abstinence programs they support assessed for effectiveness. According to Roy (2004) it is quite common to hear abstinence proponents chiming that ‘everyone is aware that abstinence works’. This means that investing in researches to prove this fact would merely be wasting money that could be put to use in additional programming. According to Massey (2005), there are few if any scholarly studies that have been conducted on the success of abstinence programs in curbing sexual promiscuity. Many people who oppose this method are aware of this discrepancy, and so can easily discredit the notion that abstinence is a viable method of preventing the spread of sexually transmitted diseases. Another aspect that would contribute towards the proposal of abstinence as a practical way of preventing STDs and pregnancy involves determining the effectiveness of abstinence programs. The few research studies that have been conducted on the subject of abstinence do not go into explaining and testing the programs objectives, or even compare outcomes in the lives of the participants with other control groups. If researches which included the introduction of the principle of generating healthy and satisfying long term relationships were conducted, researchers would be able to determine if the programs were beneficial even when the participants attained adulthood. Moreover most research studies that are meant to focus on the success of abstinence merely seek to address the presence, or absence of sexual behaviour after the intervention is staged. This is not enough to determine the success of abstinence programs. Another factor that weakens arguments that abstinence is successful is the disparagement of other methods of birth control such as the use of condoms. When religious groups attack the groups that are supporting the dispensation of condoms, it weakens their position, and makes them appear defensive. Instead, religious groups would gain more positive attention by teaching the psychological, social, and health gains that would be attained by abstaining from all sexual activity until marriage (Roy 2004). From the point of view of public health representatives, supporting the nation that condoms are not really effective is irresponsible, inaccurate, and dangerous. Providing students with wring information about contraceptives or condoms with the expectation that this will scare them into choosing to abstain, is, essentially, discouraging those who choose to take part in sexual intercourse from protecting themselves. In regards to the approach of liberals, existent shortcomings in liberal arguments mainly have to do with the assessment of the knowledge that is internalised by students, instead of the evaluation of their conduct outside the walls of the school (Gray 2004). For the success of programs that advocate for the use of contraceptives to be proved, research studies into the subject need to deliver results that show real change in aspects such as levels of contraceptive use, and delays in starting, or entering into sexual relationships. Conclusion The reality is that both the arguments about sex education that are put forward by religious groups as well as liberals have ways in which they can be improved. Each of the perspectives has certain factors that are accurate, and which can be beneficial in an educational setting. Abstinence-only proponents, most of who populate religious groups, tend to disapprove of more in-depth approaches for concentrating on dealing only with the sexual aspect of student behaviour, while ignoring the more important moral aspect. However, the reality is that the best programs for sex education, in any setting, would have to deal with aspects concerning risks of engaging in sexual intercourse, as well as physical aspects of sexual intercourse. In addition, studies into abstinence do not usually go into evaluating or assessing the effects of abstinence in the long term. Also, there is usually a lack of scientific backing to substantiate the findings. Programs that support the use of contraceptives are also usually lacking in facts concerning the effects of contraceptives on the lives of students. Another aspect that is not often addressed by religious groups, as well as sex education proponents is the inclusion of parents in sex education. It is an established fact that in families where parents are proactive in sharing with their children about sexual matters, the children, whether they choose to abstain for the long term, or use contraceptives, develop more positive views about the whole subject of sexual intimacy, and even view their bodies in a positive light. The reason why this happens is because the students learn about sexual matters in a supportive environment- which is the exact opposite of how elements of the mass media present all matters concerning sex. In such circumstances, the students are not likely to suffer from whatever decision they make on whether or not to abstain from sexual congress. Positive communication can easily generate a sense of frankness and trust which results in more accurate knowledge being exchanged among students. In the final analysis, students are able to make informed decisions about their choices. References Ahdar, R. & Leigh, I. (2005) Religious freedom in the liberal state, Oxford University Press, New York. Allen, L. (2011) Young people and sexuality education: rethinking debates, Palgrave Macmillan, Basingstoke. Coleman, T., Kearns, R.A. & Collins, D.C.A. (2010) ‘Anywhere you can talk about how you feel is better: young people’s experiences of sexual health messages’, New Zealand Geographer, vol. 66, pp. 61-73. den Besten, O., Horton, J., Adey, P. & Kraftl, P. (2011) ‘Claiming events of school (re)design: materializing the promise of building schools for the future’, Social and Cultural Geography, vol. 12, pp. 9-26. Douglass, S.L. & Shaikh, M.A. (2004) ‘Defining Islamic education: differentiation and applications’, Current Issues in Comparative Education, vol. 7, pp. 5–18. Gray, P. (2004) ‘HIV and Islam: is HIV prevalence lower among Muslims?’ SOC. Sci Med., vol. 58, no.9, pp. 1751- 1756. Holloway, S.L., Hubbard, P., Jöns, H. & Pimlott-Wilson, H. (2010) ‘Geographies of education and the significance of children, youth and families’, Progress in Human Geography, vol. 34, pp. 583-600. Hussain, A. (2004) ‘Islamic education: why is there a need for it?’ Journal of Beliefs and Values, vol. 25, pp. 317–323. Massey, D. (2005) For space, Sage, London. Pittman, V. (2006) ‘Comprehensive sex education or abstinence-only education, which is more effective?’ Journal of Research for Educational Leaders, vol. 3, no. 2, pp. 60–91. Reiss, M.J. & Mabud, S.A. (1998) Sex education and religion, The Islamic Academy, London. Roy, O. (2004) Globalised Islam, Hurst & Company, London. Read More