Conversion therapy is an umbrella term for various kinds of therapy intended to turn people straight. In this post, I’ll discuss what historical conversion therapy tended to be like, and occasionally mention similarities and differences with modern attempts to change people’s gender identity, which normally go by the name of “gender exploratory therapy.” (Be aware that this post describes psychiatric abuse in some detail.)
Okay those GETA case studies are deeply disturbing. "This teenager desperately wants to get away from his transphobic parents which is actually a deep psychosexual issue, somehow, and we need to gaslight him until he stops hating his obviously awful parents. This is ethical psychological practice."
it's actually so well accepted that there is a line of gay parties in Jerusalem which is called "tipuley harama" as a satire, meaning roughly "getting hyped/high therapy" . Conversation therapy being called " tipuley hamara".
I have previously been a strong critic of the "ROGD" notion. However, the fact that I got such a strong effect between gender progressivism and gender identity, without any clear alternatives, makes me wonder if it is more complex. Though of course it could always be understood as being about repression rather than ROGD.
From various surveys I have the impression that the links between affective gender identity and various traits are richer for AFABs, for instance with personality, there seems to be a weak relationship between neuroticism and gender identity among AMABs, but a medium relationship between agreeableness and gender identity among AFABs.
I bet that if I did a study like this among AFABs, I would get an even stronger relationship between gender progressivism and affective gender identity than I got among AMABs. And I wonder if a study among AFABs might distinguish between ROGD and repression hypotheses.
Okay those GETA case studies are deeply disturbing. "This teenager desperately wants to get away from his transphobic parents which is actually a deep psychosexual issue, somehow, and we need to gaslight him until he stops hating his obviously awful parents. This is ethical psychological practice."
Anti gay therapy is unfortunately considered effective in some parts of the orthodox communities in Israel. See for example
https://en.m.wikipedia.org/wiki/Atzat_Nefesh
it's actually so well accepted that there is a line of gay parties in Jerusalem which is called "tipuley harama" as a satire, meaning roughly "getting hyped/high therapy" . Conversation therapy being called " tipuley hamara".
Aaaaa now I really want to repeat my comprehensive study (https://surveyanon.wordpress.com/2022/10/12/towards-a-comprehensive-study-of-potential-psychological-causes-of-the-ordinary-range-of-variation-of-affective-gender-identity-in-males/) for AFABs.
I have previously been a strong critic of the "ROGD" notion. However, the fact that I got such a strong effect between gender progressivism and gender identity, without any clear alternatives, makes me wonder if it is more complex. Though of course it could always be understood as being about repression rather than ROGD.
From various surveys I have the impression that the links between affective gender identity and various traits are richer for AFABs, for instance with personality, there seems to be a weak relationship between neuroticism and gender identity among AMABs, but a medium relationship between agreeableness and gender identity among AFABs.
I bet that if I did a study like this among AFABs, I would get an even stronger relationship between gender progressivism and affective gender identity than I got among AMABs. And I wonder if a study among AFABs might distinguish between ROGD and repression hypotheses.