TOPIC:

BODY AND HUMAN SEXUALITY

IN FEMINIST THEOLOGICAL
DISCOURSES

Class : BD4

Course: Feminist Theology

SUBMITTED BY – Mede Jeevan Sagar, Akulo Kent, K. Sindhuja, Shraddha Patole, Aman

SUBMITTED TO – Rev. Dr. Viju Wilson

DATE – 31/03/21
Table of contents
Introduction

1. Definition

1.1. Body

1.2. Human Sexuality

2. Significance of “Body” in Feminist Theology Discourse

3. Nature of Human Sexuality

3.1. Sexual Orientation

3.2. Sexual Behaviour

3.3. Sexual Identity

4. Sexuality and Religion

4.1. Sexuality and Judaism

4.2. Sexuality and Christianity

4.3. Sexuality and Islam

5. Purpose of Human Sexuality

6. Celebration of Human sexuality

6.1. Learning about Sexuality

6.1.1. How young people Learn?

6.1.2. Where should We focus?

7. Evaluation

Conclusion

Bibliography

Internet Resources

Dictionaries

1
Introduction

Throughout the stages of development that a human goes through from childhood to adulthood,
there is also a growing awareness and understanding of one’s individual identity and socially
accepted interactions based on their physical sex and their sexuality, i.e. their sexual orientation.
Over recent years, feminist theology has brought these concepts of ‘body’ and ‘sexuality’ to the
forefront of their discourses. This paper aims to study their nature and significance to feminist
theological scholarship and provides a contemporary evaluation of the same.

1. Definition

1.1. Body

According to Dr. Shrinandan, “Body is the physical part distinguished from mind and spirit and
also the largest and most important part of any organ. 1

The human body is rather like a highly technical and sophisticated machine. It operates as a single
entity, but is made up of a number systems that work interdependently. Each system is associated
with a specific function that is normally essential for the well being of the individual.2

1.2. Human Sexuality

Human sexuality is a part of our total personality. It involves the interrelationships of biological,
psychological, and sociocultural dimensions. The Sexuality Information and Education Council of
the United States (SIECUS) defines human sexuality as encompassing the sexual knowledge,
beliefs, attitudes, values, and behaviours of individuals. Its various dimensions include the
anatomy, physiology, and biochemistry of the sexual response system; identity, orientation, roles,

1
Shrinandan Bansal, Bansal’s Nurses Dictionary. 68.
2
Anne Waugh and Allison Grant, Anatomy and physiology in health and illness (Elsevier: Churchill
Livingstone, 2014). 4.

2
and personality; and thoughts, feelings, and relationships. The expression of sexuality is influenced
by ethical, spiritual, cultural, and moral concerns.3

2. Significance of “Body” in Feminist Theology Discourse

One of the ways to reconstruct the identity - ideology of a woman’s body is to redefine the freedom,
rights and responsibilities of a woman over her body and sexuality. She should have the right to
decide whether she would like to marry, have children, if so, how many. Exercising freedom and
rights over one’s body and understanding of responsibility go together. The crucial question for a
woman to ask herself while exercising her rights and freedom over her body and sexuality is: ‘Does
the relationship help individuals concerned to grow more in the capacity as human beings?4

Women have to reject the ideology of purity-pollution and celebrate the life affirming moments
related to their body. Each time of menstruation, pregnancy or childbirth is an occasion to celebrate
God’s gift of Life. They are moments to affirm that God is a God of Life. Blood has always been
a symbol of life. The power of patriarchy to change the meaning of ‘blood as life’ to ‘blood as
death’ is also an indication of how vulnerable and gullible human beings are to internalise these
concepts when they come from the mouth of the social and religious hierarchy. Even though
patriarchal power seems omnipotent against the power of God’s word and purpose, women do
have the potential to radically challenge and reject these oppressive ideologies. This can be done
by demythologisation of the concept of holiness, fear, punishment and pseudo-power. Myths and
stories are created to perpetuate the oppressive traditions and women ought to unlearn these
patriarchal lies. Lone individuals scattered at different places, unmindful of socio-political
economic context cannot bring about this change. On the other hand, women have to move together
in solidarity with all those involved in this venture of deconstruction reconstruction in order to
bring about a change.5

3
“Introducing the Dimensions of Human Sexuality” (Jones and Bartlett Publishers, n.d.), 4,
http://www.jblearning.com/samples/0763741485/Greenberg_Human%20Sexuality_3e_Ch01.pdf. (20 Jan
2017).
4
Anderson-Rajkumar, Significance of the ‘Body’ in Feminist Theological Discourse Evangeline, p 93
5
Anderson-Rajkumar, Significance of the ‘Body’ in Feminist Theological Discourse Evangeline, p 94

3
Women’s bodies are not their destiny. They are called upon to enjoy the gift of womanhood and
at the same time believe that these moments of womanhood do not exhaust the identity as a woman
in society. Nelle Morton describesthe power ofwomen’s bonding. When women tell one another
their stories, they hear one another into speech. In the hearing and in the speaking, they not only
come to faith in themselves and in other women, but they also delight in their discovery of one
another.6

Affirmation of the Body cannot be done in the abstract. It necessarily leads to a critique of
structures and powers in society that have usurped power for themselves at the cost of denying the
same to the marginalised (women). Struggle for Land rights of Dalits and women, equal
opportunities to work, equal wages as men for the same labour, access to natural resources and
other economic and social benefits - are some of the loci in which the rights and identity of a
woman’s body can be affirmed and reclaimed concretely in society

When we say women’s experiences form the primary source for feminist theology, it is important
to analyse and critically reflect upon the structures of patriarchy surrounding the experiences rather
than merely ‘state’ the reality for that could mean a neutral acceptance of the patriarchal system
and values as normative. What we often see is a sensationalising of women’s experiences in terms
of magnitude of suffering, in terms of statistics, or even portraying that gruesomeness of the
atrocities against women and display it for public sympathy and reaction but no sensitivity to their
experience of violence. The all-important factor in feminist theology is to critically unlearn the
values of sin, morality, that are constructed on the body of the woman for herein lies the deep
seated ground for gender discrimination and gender violence. Reclaiming the Body stands as the
pivotal factor in feminist theological discourse. The goal of feminist theology is to discover and
promote the true human worth, dignity and equality that God has gifted to the whole humanity -
in the Imago Dei.7

3. Nature of Human Sexuality

6
Caroll Saussy, God-Images and Self-Esteem (Westminster: John Knox Press, Kentucky 1991) p.147
7
Anderson-Rajkumar, Significance of the ‘Body’ in Feminist Theological Discourse Evangeline, p 95

4
Our sexuality is an important part of who we are and how we see ourselves in the world. When
sexuality is separated into the three dimensions of sexual orientation, sexual behavior, and sexual
identity, it becomes easier to understand.

3.1. Sexual Orientation

This refers to a person's basic physical orientation to another, who may be of the same gender
(homosexual), the opposite gender (heterosexual), or both genders (bisexual). Since
heterosexuality is emphasized as the norm in our culture, homosexual and bisexual individuals
may reject, conceal, or suppress their sexual orientation.There is controversy about whether a
person's sexual orientation is biologically defined and thus predetermined, or whether there are
elements of preference involved.8 Most people think their sexual orientation is set in stone and
cannot be reversed, so it can be surprising when they encounter attractions that aren't typical of
their experience.Sexual identity is about natural attraction, which cannot be imposed on
individuals.

3.2. Sexual Behaviour

This is what a human does in terms of sexual activity. Our sexual behavior does not necessarily
correspond to our sexual identity or gender: an individual may act heterosexually but believe their
sexual orientation is homosexual. Alfred Kinsey, an American author, conducted his observations
of male and female sexual behavior in the 1940s and 1950s.9 People were either heterosexual or,
in fewer proportions, homosexual, according to popular opinion at the time (which has certainly
not changed much since then). Kinsey's study, on the other hand, revealed a sexual experience
continuum.10

3.3. Sexual Identity

A true discourse of human sexuality cannot begin without discussing the biological context,
especially hormones. Hormones are thought to be one of the main "drivers" of sexual
activity.There has been a lot of study into the different functions that hormones perform in human

8
“The Nature of Human Sexuality,” n.d., http://www.oswin.co.nz/Sexuality.html.
9
“The Nature of Human Sexuality.”
10
“The Nature of Human Sexuality.”

5
sexual behavior over the last few years. The gonads, the adrenal cortex, the pituitary gland, and
the hypothalamus also contain hormones.11Furthermore, both males and females have the
hormones androgens, estrogens, and progestins. They do, though, occur in varying proportions in
males and females. Androgens are found in higher concentrations in males, while estrogens and
progestins are found in higher concentrations in females.Androgens are also responsible for the
sexual differentiation of the male reproductive system before birth, as well as the sexual maturation
of boys during puberty. Testosterone, a form of androgen, is linked to male sexual desire as well
as aggressive behavior.Females have higher levels of estrogens and progestins, which control the
menstrual cycle and are essential for reproduction. The connection between these hormones and
female sexual desire and actions is unknown.Hormone levels are normally linked to sexual
activity, although this isn't always the case in humans due to intervening variables. As a result, a
person may be physiologically able to engage in sexual activity but does not do so due to reasons
that outweigh any biological motive.12

4. Sexuality and Religion

4.1. Sexuality and Judaism

Judaism takes a conservative stance regarding sexuality. Sex is seen as a divine gift from God not
only from a procreation standpoint but for the purpose of companionship and pleasure. Sexuality
is not considered to be evil, but represents a strong and chronic urge that can be equated to hunger
or thirst. Like other religions, Jews believe that sexuality is a strong drive that must be controlled
lest it lead people astray. Marriage is the only allowable outlet for men and women to express their
sexuality and avoid the sin of temptation. Judaism sees the consummation of the marriage as more
than physical. It is also a thinking act that requires responsibility and commitment. A union for life
provides for shared strength, pleasure and partnership in raising children. Marriage represents a
mitzvah (a good deed) where the woman’s sexual needs have the most importance. Sexuality

11
“Human Sexuality,” n.d., http://www.csun.edu/~vcpsy00h/students/sexual.htm.
12
“Human Sexuality.”

6
outside marriage is considered wrong or deviant and so with the premarital sex, adultery, self-
gratification, homosexuality or bestiality.13

4.2. Sexuality and Christianity

Sociologist Gail Hawkes describes herself as a sociologist of sexuality who looks at history as a
way of translating current complexities into our modern lives. In her essay “The Problem of
Pleasure and the Making of Sexual Sin in Early Christianity,” Hawkes reviews some of the
influences that early Christianity has contributed to our socially constructed ideas about the sexual
body. According to Hawkes, early Christianity focused on human sexual pleasure as “warranting
special attention, but the values attached to human’s sexual pleasure were negative”.14
Max Weber, a noted 19th century sociologist wrote widely about the social influences of religion
on different aspects of society. Weber’s “Sociology of Religion” included chapters related to
human sexuality and the role of religion in its influence. Weber suggests that Christianity exhibits
an “anti-erotic religiosity.” Hostility to sexuality was manifest in the pursuit of chastity.
Abstinence was a highly regarded and extraordinary type of behavior which could be used for the
“magical coercion of God”. Priestly celibacy was encouraged so that those holding church offices
(clergy) would not lag behind the supremely chaste monks.15
Sexual abstinence was seen as a central and indispensable means of salvation and was achieved
through contemplative withdrawal from the world. Sexuality constituted the most powerful
temptation which linked humans with animal nature. The temptation of the body required constant
vigilance, an emphasis on alertness, and self-control. Whether the inhabitant or the observer,
unmediated proximity to the sexual body (as constructed by early Christianity); assured a fall from
grace – a surrender to the irresistible temptations of the flesh.16

4.3. Sexuality and Islam

13
The Editors of Salem Press, Sociology Reference Guide: Exploring Human Sexuality (Salem Press,
2014), 129-130, http://public.eblib.com/choice/publicfullrecord.aspx?p=3400674.
14
The Editors of Salem Press, Sociology Reference Guide, 127.
15
The Editors of Salem Press, Sociology Reference Guide, 127.
16
The Editors of Salem Press, Sociology Reference Guide, 127.

7
Islam is a ubiquitous force in the Middle East and North Africa and is a crucial factor in
understanding sexual behavior. In the Islamic world, sex and honor are linked making issues
surrounding sexuality potentially explosive. In the Islamic world, sexual practices have emerged
as a critical arena in which social and ideological conflicts are played out. Across the Middle East,
female virginity and honor are closely linked, but are not the exclusive concern of one religious
group. Female sexuality poses a threat to collective honor in Muslim, Christian, Jewish and Druze
communities. The threat is seen in the potentially uncontrollable sex drives that are shared by both
men and women. While men have little more luck than women of controlling their sex drives as a
result of experiencing sexual pleasure, the consequences are far less serious for men. If a woman
on the other hand were to experience sexual pleasure, it is believed that she could potentially lose
control with disastrous consequences. As a result, women’s actions and bodies are closely policed
by others and by the woman herself.17

5. Purpose of Human Sexuality

I shall approach the purpose of human sexuality from the biblical point of view. Mainly I will be
basing my arguments on the work of David H. Field contribution from Baker Encyclopaedia of
the Bible. According to him Bible gives a very positive view of human sexuality and it was God
who made people sexual beings male and female (Gen 1:26-28). Therefore, sexuality is a precious
aspect of what a person is, not merely a description of what he or she does. Therefore, the Hebrew
Scriptures sees nothing embarrassing in the bodily differences between the sexes (Gen 2.25) and
nothing shameful in physical expressions of love-making (Prov 5:18, 19; Eccl 9:9). The Song of
Songs, in particular, is a most beautiful love poem. Its powerful language should not be so
spiritualized that the physical passion it describes is stripped of its delight and candor. Paul
recalling his readers to the message of Genesis, he encourages them to receive God’s gifts
thankfully (1 Tm 4:3–5). Husbands and wives, he writes, are mutually obliged to express their love
for one another in sexual intercourse (1 Cor 7:3, 4). Physical lovemaking in marriage is as much

17
The Editors of Salem Press, Sociology Reference Guide, 130.

8
part of what it means to “honor God with your body” as refusing to go to bed with a prostitute! (1
Cor 6:15, 20).18
Sexuality is the result of the Creator’s initiative and it sets out two main purposes. Most obviously,
God made sex for procreation (Gn 1:28). God’s second main purpose in creating man and woman
as sexual beings is given even greater prominence in the Bible. Sex is for relationship as well as
procreation. Genesis 2 describes how God made woman to fill man’s relationship vacuum (18–
24). The chief reference is to the institution of marriage, as the NT explains (Mt 19:4–6; Eph 5:31–
33). But the way key words and phrases from this passage are used in the rest of the OT makes it
clear that sexuality has a major role to play in cementing a broad spectrum of human relationships.
The phrase “bone of my bones and flesh of my flesh” (Gn 2:23), for example, is not reserved to
describe a married couple’s intimacy alone. It is also used to express close relationships within the
extended family (Jgs 9:2) and even the fierce loyalty a nation felt toward its leader (2 Sm 5:1).
Here is a powerful indicator that the relational purpose of human sexuality embraces far more than
physical intercourse. In this broad sense, being male or being female is a God-given aid to making
all sorts of relationships—including some not normally thought of as “sexual” at all. The Bible
does not, of course, ignore the darker side of human nature. Having described the goodness of sex
in the Creator’s perfect plan, Genesis goes on to explain how man’s disobedience to God spoiled
sex, just as it spoiled every other aspect of human life.19

6. Celebration of Human sexuality

Celebrating the human sexuality is possible when we make efforts to have a right understanding
about human sexuality. But our understanding is shaped by faith, psychology, society, culture and
politics. Therefore, Church should play an active role in actualizing Christian education in the area
of human sexuality. Primarily in the Christian writings and Christian tradition portrayal of God as
male ‘He’ posed problems to the female. Such understanding carries a notion that there is no place
for female and they are inferior. Therefore, the understanding of God should be corrected.
Secondly in Indian culture sex is a taboo where not many would like to talk about it openly. We

18
David H. Field, “Sex, Sexuality,” Baker Encyclopaedia of the Bible (Grand Rapids: Baker Book House,
1988), 1931–32.
19
David H. Field, “Sex, Sexuality,” Baker Encyclopaedia of the Bible (Grand Rapids: Baker Book House,
1988), 1931–32

9
must provide opportunities to learn about sexuality right from the school to celebrate the human
sexuality. Hence in this section I would discuss about the ways in which we can understand and
celebrate human sexuality.

6.1. Learning about Sexuality

There is wide acceptance that learning in general is a lifelong process, which is multifaceted in
nature. This too is the case for sexuality, whereby we are continually facing new challenges to our
existing knowledge, values and belief systems. This process of learning about sexuality is of
particular relevance to celebrate human sexuality.20

6.1.1. How young people Learn?

Without doubt young people learn about sexuality from a wide variety of sources. Most commonly
from the school, parents, friends and the media. Apart from parents the learning about sexuality
from other sources should be screened. Some aspects of the media have taken conscious efforts to
bring right understanding about sexuality. But many would argue that what media does is it reflect
back to what young people want to see and hear but not to educate and lecture. The media is a
commercial enterprise which sets out to make money rather than inform social behaviour.One of
the biggest challenges young people face is to decipher the mixed messages that are available to
them either through media or other sources. Therefore, we need to be more open to discuss issues
about sexuality and relationships.21

6.1.2. Where should We focus?

Schools can play a key role in partnership with parents in improving the understanding about
sexuality. However, there are number of challenges for this proposal. In India, a large section of
people strongly feel that sex education should not be included in the school curriculum. At the
same time, it is difficult to expect schools to be the sole intervention to improve understanding of

20
Elizabeth Burtney and Mary Duffy, Young People and Sexual Health: Individual, Social, and Policy
Contexts (Houndmills, Basingstoke, Hampshire; New York: Palgrave Macmillan, 2004), 169.
21
Burtney and Duffy, Young People and Sexual Health, 169-170.

10
sexuality given the complex nature of sexuality and the range of factors from socioeconomic
through to individual, which influence attitudes, beliefs and behaviour.22

Parents, directly and indirectly, play an important role in shaping and influencing the behaviour
and attitudes of young people with regard to sex, sexuality and gender. However, may parents, no
matter how caring and supportive, are still reluctant to assume responsibility for the direct sex
education of their children. But the government, NGOs and Churches should take active role in
providing necessary training and resources to empower parents to teach sex education to their
children.23

Peer education can be defined as an approach which empowers young people to work with other
young people, and which draws on the positive strength of the peer group. By means of appropriate
training and support the young people become active players in the educational process rather than
the passive recipients of a set message. In UK peer education is being implemented while being
aware of its limitations. When it comes to India this could be one of the option to educate about
sexuality.24

Mass Media television, magazines, newspapers, advertising, radio, music, films, social network
and internet are playing an integral role in young people’s lives. There are various ways of working
with and through the media to bring awareness about sexuality ranging from influencing the media
and using the media for direct messages. It is accepted that there are limitations but also
opportunities worth exploring.25 When it comes to Indian context the challenges are more as people
may object to it. But as we are developing people will be more open to welcome it unlike in the
past.

22
Burtney and Duffy, Young People and Sexual Health, 172–188.
23
Burtney and Duffy, Young People and Sexual Health, 197.
24
Burtney and Duffy, Young People and Sexual Health, 205.
25
Burtney and Duffy, Young People and Sexual Health 217, 226.

11
7. Evaluation

Elaine Graham quotes the feminist theologian Rosemary Reuther’s opinion that Christianity often
values the spiritual over the material.26 This, according to her is one of the central reasons for the
subjugation of women under patriarchal worldviews. Giving importance to the body and its
experiences would bring an awareness of selfhood, leading to a rejection of subordination and
oppression.

In India, the oppressive subjugation of women was seen most plainly during the Nirbhaya Rape
Case of 2012. Though it has now been nearly a decade since the incident, the impact it had on
every citizen of the country and on the entire society, continues to be felt even today. Since then,
a growing number of cases on violence against women have been brought to light. While on one
hand, this demonstrates the awareness that is being created by media, it also demonstrates that
despite amendments to the Law, stricter punishments and constitutional safeguards, the woman’s
body continues to be the recipient of abuse in society. The rate of this abuse has grown
exponentially in India with over four lakh crimes against women being reported in the year 2019
alone and an average of 87 rape cases per day.27 This reveals the existing lack of respect for the
body of a fellow human being.

Adding to these concerns, considering the age-old caste system in the country, Dalit women can
be said face a two-fold suppression of patriarchy and caste, thereby facing social rejection as well
as physical abuse. An example could be found in the Hathras Gang Rape case of 2019. Societal
rejection is also faced by members of the LGBTQI+ community in the country. Despite the much-
awaited repealing of Section 377 of the Indian Penal Code in 2018, there have been no practical
steps toward acceptance of this community among the Indian society.28 Along with facing
ostracization within their families, workplace or schools, even the law does provide adequate

26
Elaine Graham, Words Made Flesh, Writings in Practical and Pastoral Theology (London, U.K: SCM
Press, 2009), https://www.google.co.in/books/edition/Words_Made_Flesh/
27
https://www.ndtv.com/india-news/crimes-against-women-up-by-7-per-cent-in-2019-shows-national-
data-2302955.
28
https://www.newindianexpress.com/cities/hyderabad/2020/sep/08/homosexuality-no-longer-criminal-
but-who-will-tell-the-society-2193853.html

12
safeguards. A transgender woman from Goa spoke out to a prominent news agency about being
raped when she was a teenager and claimed the police would not take her complaints seriously due
to being transgender. Further, while the law provides a lifetime or even death sentence to convicted
rapists of women, the punishment for sexual abuse of transgender people is only up to two years.29

Such grave situations, call for a change in the mindset of the society. This change can be catalysed
by the Christian community. As emphasized throughout the paper, body and sexuality are
significant to the modern feminist discourse and several feminist theologians have been bringing
emphasis on respecting the human body as well as its experiences and interactions. Further, as
pointed out by Elaine Graham, a focus on material, alongside the spiritual in Christianity will
indeed bring forward a change in the social mindset. Since it is the body, within which the Spirit
exists, it must be given importance as well. Graham terms this as embodiment. The reason for
giving importance to the experience of embodiment lies in the fact that it points toward the
Incarnation of Christ, which is the basis of Christian belief.30

As seen in the above sections of the paper, several feminist theologians have brought forward ideas
that help in this task, if they are applied practically in society. Violence against women is rooted
in the patriarchal system. This calls for a reclaiming of the body by women by unlearning the
subjugated role that has been instilled into them. Furthermore, an understanding of sexuality as
part of human personality may bring more awareness of people from all genders and orientations.
This awareness needs to be propagated by Christians within their own families and then to the
younger generations in schools, among peer groups and through mass media platforms, as
mentioned in the paper.

The concepts of body and sexuality, if emphasized in scholarly circles, and applied in the Christian
community would aid in bringing about recognition of the oppressive, patriarchal setup and lead
to positive change in the society as a whole. Bringing awareness of self to every individual would
be a step toward mutual respect, despite existing differences of sex, race or caste.

29
https://edition.cnn.com/2020/12/08/india/india-transgender-rape-laws-intl-hnk-dst/index.html
30
Graham, Words Made Flesh.

13
Conclusion

In this paper, we have studied the concepts of ‘body’ and ‘sexuality’ in feminist theological
discourse and its application to contemporary society. Through this study, we may conclude that
the growing awareness of these concepts among feminist scholarship could bring about a change
in the traditional patriarchal setup of the Indian society.

14
Bibliography

Bansal, Shrinandan. Bansal’s Nurses Dictionary. Page no. 68. Delhi: AITBS Publishers, 2010.

Burtney, Elizabeth and Mary Duffy, Young People and Sexual Health: Individual, Social, and
Policy Contexts. Houndmills, Basingstoke, Hampshire; New York: Palgrave Macmillan, 2004.

Rajkumar, Anderson Significance of the ‘Body’ in Feminist Theological Discourse Evangeline.

Saussy, Caroll. God-Images and Self-Esteem, Westminster: John Knox Press, Kentucky. 1991.

Waugh, Anne and Allison Grant, Anatomy and physiology in health and illnesss. Elsevier:
Churchill Livingstone, 2014.

Internet Resources

“Human Sexuality,” n.d., http://www.csun.edu/~vcpsy00h/students/sexual.htm.

“Introducing the Dimensions of Human Sexuality” (Jones and Bartlett Publishers, n.d.), 4,
http://www.jblearning.com/samples/0763741485/Greenberg_Human%20Sexuality_3e_Ch01.pdf
. (24 March 2017).

Graham, Elain. Words Made Flesh. Writings in Practical and Pastoral Theology. London, U.K:
SCM Press, 2009. https://www.google.co.in/books/edition/Words_Made_Flesh/.

https://edition.cnn.com/2020/12/08/india/india-transgender-rape-laws-intl-hnk-dst/index.html

https://www.ndtv.com/india-news/crimes-against-women-up-by-7-per-cent-in-2019-shows-
national-data-2302955.

https://www.newindianexpress.com/cities/hyderabad/2020/sep/08/homosexuality-no-longer-
criminal-but-who-will-tell-the-society-2193853.html

Introducing the Dimensions of Human Sexuality” (Jones and Bartlett Publishers, n.d.), 4,
http://www.jblearning.com/samples/0763741485/Greenberg_Human%20Sexuality_3e_Ch01.pdf
. (24 march 2021).

The Editors of Salem Press. Sociology Reference Guide: Exploring Human Sexuality. Salem
Press, 2014. http://public.eblib.com/choice/publicfullrecord.aspx?p=3400674.

The Nature of Human Sexuality,” n.d., http://www.oswin.co.nz/Sexuality.html.

Dictionaries

Baker Encyclopaedia of the Bible. Grand Rapids: Baker Book House, 1988.

15
16