Weaponized Words

When Scripture Becomes a Weapon

Sacred texts are meant to be living wells of wisdom, sources that nourish compassion, justice, and human dignity. Across faith traditions, they call communities to care for the vulnerable, speak truth to power, and honor the sacred in all beings.

History shows that these same texts can be stripped of their nuance and wielded like blunt instruments or weapons. Passages once spoken into specific moments and cultures have been lifted out of context, reshaped by political agendas, and repurposed to draw boundaries between “acceptable” and “unacceptable” lives. In the case of LGBTQ+ identities, this has meant centuries of being labeled sinful, deviant, or unnatural, not because the texts themselves demanded it, but because interpreters chose to read them through the narrow lens of their own fears, ignorance and biases.

The tragedy is twofold. First, these interpretations often stray far from the original intent of the writings. A law aimed at ending ritual exploitation in an ancient temple might, centuries later, be twisted into a blanket condemnation of all same-sex love. A narrative about violence and domination may be reframed as a moral judgment on consensual relationships. Second, once such an interpretation becomes embedded in a community’s tradition, it can feel almost untouchable, reinforced by repetition, authority, and social pressure, even when it contradicts the broader values of the tradition itself.

Consider the pattern that emerges across history and cultures:

• In medieval Europe, Church and state often worked hand in hand to codify moral laws that blended political dissent with sexual “deviance,” weaponizing both scripture and fear to control behavior.

• In colonial contexts, European powers imported their own interpretations of Christian morality into Africa, Asia, and the Americas, displacing or erasing indigenous understandings of gender and sexuality that had existed harmoniously for centuries.

• In modern political movements, verses are cherry-picked for soundbites, stripped of their literary and historical context, and deployed to rally supporters against perceived threats to “traditional values.”

This weaponization is not limited to Christianity. In Judaism, Islam, Hinduism, and even Buddhism, selective readings have been used to deny inclusion, resist reform, or criminalize certain relationships. Often, these readings gain traction not because they are the most faithful to the sacred text, but because they serve the needs of those in power, whether that power is political, religious, or cultural.

When scripture is treated as a static, one-size-fits-all rulebook, it becomes easy to ignore the richness of language, metaphor, and cultural setting. Words like arsenokoitai in the New Testament or liwat in Islamic jurisprudence have complex and contested histories, yet they are too often flattened into modern categories that the ancient authors could never have imagined. Similarly, ancient Hindu or Buddhist references to gender variance are reinterpreted through post-colonial, heteronormative lenses that erase their original diversity.

The result is more than just bad scholarship, it is harm that echoes across generations. People lose their families, their communities, and sometimes their lives because a mistranslation was allowed to harden into belief. Faith, which should be a refuge, becomes a battlefield.

Yet, the same texts that have been weaponized can also be reclaimed. By returning to the original languages, exploring the historical moment of each passage, and listening to voices from within the tradition who challenge exclusionary readings, communities can begin to tell a different story. This isn’t about bending scripture to fit modern values, it’s about unearthing what was always there, messages of love, justice, and the infinite worth of every person.

When scripture is placed back in its proper context, it stops being a tool of fear and becomes what it was always meant to be, a mirror for self-reflection, a guide toward compassion, and a bridge between the human and the divine.

1. Christianity (Bible)

Weaponized Misinterpretation

Certain passages, often called the “clobber verses” (Genesis 19, Leviticus 18:22–20:13, Romans 1:26–27, and 1 Corinthians 6:9–10), are repeatedly cited to claim that homosexuality is inherently sinful. These verses are pulled from their historical setting and used as blunt instruments in sermons, political speeches, and family conversations. The result is a message of exclusion rather than understanding.

Reality: What the Texts Actually Say

A closer, more historically informed reading tells a different story. Genesis 19, which recounts the events in Sodom, is not about consensual same-sex love. It depicts an attempted act of gang rape, a violation of hospitality, and an abuse of power. The Hebrew word yâda (“know”) can carry a sexual meaning, but within this passage the focus is on violence and domination rather than orientation. Later in scripture, Ezekiel 16:49–50 identifies Sodom’s sins as arrogance, neglect of the poor, and failure to show hospitality, not homosexuality.

Leviticus 18:22 and 20:13 belong to the Holiness Code, a collection of laws meant to set Israel apart from neighboring cultures. These verses may have targeted coercive or idolatrous sexual practices that were part of certain Canaanite religious rites, rather than condemning loving same-sex relationships.

In the New Testament, Paul’s statements in Romans about relations “against nature” occur in a section that links sexual exploitation to idol worship. The Greek words arsenokoitai and malakoi in 1 Corinthians 6:9 are rare and difficult to translate. Evidence suggests they refer to exploitative practices such as pederasty or economic coercion in sexual relationships, not the modern concept of same-sex orientation. It is important to note that the English term “homosexual” did not appear in major Bible translations until 1946 in the Revised Standard Version. Its inclusion reflected mid-20th century cultural assumptions rather than the intent of the ancient text.

Harm Done

These misinterpretations have caused deep and lasting damage. In churches, LGBTQ+ people are often singled out for condemnation while other moral teachings are overlooked. In politics, selective quoting of these passages has been used to block equal rights and justify discriminatory laws. In families, they can create rifts that push loved ones away from both their faith and their community. When scripture is stripped from its cultural and historical context, it can cease to be a source of hope and become a tool of harm.

2. Judaism (Hebrew Bible & Rabbinic Tradition)

Weaponized Misinterpretation

Many people hear Leviticus 18:22 and 20:13—phrases like “You shall not lie with a male as with a woman; it is an abomination” and assume that Judaism uniformly condemns any same-sex relationship. Too often, “Torah says so” is invoked as a definitive ban, without acknowledging the rich complexity and diversity within Jewish thought. This blanket application disregards centuries of interpretation, the variety of cultural contexts, and meaningful efforts among Jewish communities to affirm LGBTQ+ individuals.

Reality: Context, Nuance, and Evolving Interpretation

Judaism is not monolithic. Rabbinic tradition itself reflects centuries of dialogue, interpretation, and moral wrestling. Leviticus 18 falls within the Holiness Code, a set of laws meant to cultivate ritual purity and communal identity, legislation designed to separate Israelites from Canaanite practices, including idolatry and specific sexual customs. These regulations operate within a larger framework of holiness and community belonging, not as universally moral absolutes.

Notably, the Torah specifically targets male-male anal intercourse. Many scholars point out that this wording did not inherently condemn other forms of intimacy or romantic connection. Some Talmudic and medieval rabbinic interpretations extended the prohibition to female same-sex acts, but the text itself remains silent on the matter.

In modern Jewish denominations, especially Conservative and Reform branches, rabbis and communities have adopted more inclusive interpretations. In 2006, the Conservative movement’s Committee on Jewish Law and Standards published multiple responsa. One majority opinion reinterpreted the text, limiting the biblical prohibition to male-male anal intercourse and allowing the blessing of same-sex unions and ordination of LGBTQ+ rabbis, applying the principle of kavod habriyot (“human dignity”) to support inclusion. Community members were then empowered to adopt the position that aligned with their congregation’s values.

Voices like those in the Keshet Rabbis network, serving LGBTQ+ Jews in Conservative/Masorti contexts, have played pivotal roles in offering judgment-free support and public affirmations of inclusion.

Harm Done

When people assert, “Torah says so,” as if that settles the conversation, LGBTQ+ Jews can feel shut out of their own religious communities. Imagine being told your identity is inherently forbidden, by the foundation of your spiritual heritage, and by leaders you look to for comfort and guidance. This kind of blanket rhetoric has blocked LGBTQ+ Jews from leadership roles such as rabbis and cantors. It has also spurred painful tensions within families and study halls, forcing individuals to choose between authenticity and acceptance.

That harm goes beyond emotional injury. It affects communal cohesion, mental well-being, and spiritual flourishing. When Jews internalize the idea that their authentic self is at odds with sacred texts, the result is painful and isolating.

3. Islam (Qur’an, Hadith & Sharia)

Weaponized Misinterpretation

The story of Prophet Lot (Lūṭ) in the Qur’an is frequently cited as a clear rejection of all same-sex intimacy. Across sermons, legal frameworks, and public discourse, the story is often framed as a universal condemnation, without distinction between consensual love and abusive behavior. This interpretation has shaped real-world discrimination and criminalization, frequently overshadowing any nuance.

Reality: Context and Scholarly Insights

Many contemporary scholars argue that the Qur’anic narrative focuses on sexual violence, coercion, and the corruption of hospitality, instead of denouncing consensual same-sex relationships. Scott Siraj al-Haqq Kugle, in his influential work Homosexuality in Islam, emphasizes that the Qur’an addresses lust and exploitative behavior, rather than consensual love. Critics note that the Qur’an frames the sin of Lot’s people using terms like shahwah (desire or lust), not vocabulary associated with violence or aggression. In this sense, modern understandings of sexual orientation may be imposed anachronistically.

Kugle further points out that some hadith used to justify harsh punishments for same-sex acts are of weak authenticity or later forgeries, and cannot serve as the basis for solid jurisprudence. Kugle suggests that these texts often reinforce cultural prejudices rather than Islamic ethics rooted in justice and compassion.

Historians like Khaled El-Rouayheb explore pre-modern Arab-Islamic attitudes toward same-sex desire and find that the culture did not encompass a concept of “homosexuality” as understood today. Rather, literary genres like poetry and biographical literature reflect a far more fluid grasp of erotic expression, untethered from modern identity categories.

Studies of literature and legal histories further show that same-sex relationships were not uniformly criminalized or socially condemned across Muslim societies. In many contexts, homoerotic expression found a place in artistic and social life, until colonial legal regimes introduced stricter norms.

Harm Done

Simplistic or literal interpretations of the Lot story, bolstered by misapplied hadith, have enabled clerics and political leaders to support punitive laws against LGBTQ+ Muslims, laws that include imprisonment, corporal punishment, and at worst, capital sentences. This contributes to an environment where Muslim LGBTQ+ individuals often face stigma, family rejection, or worse.

On a personal level, the use of religious texts to justify such exclusion sows deep internal conflict. Many queer Muslims find themselves torn between authenticity and safety, forced to navigate faith in religious spaces that often feel hostile or unsafe.

4. Hinduism (Vedas, Smritis, Kama Sutra)

Weaponized Misinterpretation

Victorian-era colonial authorities imposed rigid moral codes onto traditional Hindu society. These foreign norms erased and criminalized forms of gender and sexual diversity that had long been acknowledged in sacred texts, art, and social roles. This overlay of Victorian morality persists today, coloring modern social attitudes and legal frameworks, especially when people claim such antifolk views are “authentically” Hindu.

Reality: Ancient Acknowledgments of Gender and Sexual Diversity

Long before colonial rule, Hindu culture encompassed a nuanced understanding of gender and sexuality. The Kama Sutra, for example, frames kama—desire—as one of life’s vital spiritual aims. Within its chapters, there are explicit references to same-sex relationships, including oral sex between men and women, and the concept of tritiya-prakṛti (“third nature”). The text even recognizes same-sex marriage under the gandharva category, that is, unions based on love and trust without parental approval.

Hindu texts and epics also reflect a worldview that transcends binary gender divisions. The image of Ardhanarishvara, a form of Shiva fused with Parvati half-male, half-female, symbolizes the balance and interdependence of masculine and feminine energies. Narratives like that of Shikhandi in the Mahabharata tell of an individual who shifts gender identities and plays critical roles in epic battles. Such stories point to a deeper cultural recognition of gender fluidity.

Communities like the Hijra, often referred to as a third gender, have long existed in South Asia. They hold unique social and spiritual roles, such as bestowing blessings at weddings and births, and have been mentioned in source texts like the Kama Sutra.

Harm Done

When colonial-era laws such as India’s Section 377 were enforced, LGBTQ+ identities and traditional third-gender communities like Hijras were criminalized and stigmatized. Under the Criminal Tribes Act, hijras were legally labeled as criminals, stripped of rights and subjected to surveillance. Religious epics and spiritual depictions became buried under colonial moral codes, fundamentally shifting public consciousness.

Legal scholar Justice D.Y. Chandrachud of India’s Supreme Court has highlighted how these imported Victorian norms suppressed India’s inclusive ethos and erased its ancient acknowledgments of same-sex love. The 2018 historic repeal of Section 377 by the Supreme Court marked a pivotal moment, as the court recognized the law’s colonial origin and affirmed LGBTQ+ individuals’ fundamental rights.

However, many vestiges of colonial stigma remain, at home, in education, and among religious institutions. Celebrated writer Gurcharan Das remarked that colonial brainwashing was so intense that the anti-homosexuality law remained in place for seven decades after independence. Its effects persist as shame, ignorance, and denial of LGBTQ+ existence in public life.

5. Buddhism (Vinaya & Cultural Interpretations)

Weaponized Misinterpretation

Rules around monastic celibacy are sometimes misapplied to all Buddhists, suggesting that same-sex intimacy is morally unacceptable. When lay practitioners or LGBTQ+ individuals are excluded based on misinterpretations of monastic discipline, the compassion and inclusivity found in broader Buddhist teachings get lost in translation.

Reality: Focus on Mindset, Not Identity

In early Buddhist texts like the Pāli Canon and Āgamas, there is no statement declaring same-sex or opposite-sex relationships as inherently sexual misconduct. Instead, "sexual misconduct" is broadly defined and typically refers to non-consensual sex, adultery, or exploitative practices, especially those involving minors or those who are protected by guardians. Many Theravada monks affirm that same-gender relationships do not necessarily break these rules. This suggests that culturally driven bias, not the Dharma, often drives anti-LGBTQ interpretations.

Monastic codes (known as the Vinaya) do require celibacy for ordained monks and nuns. This rule applies to all sexual activity for those in monastic life, regardless of gender or orientation. The intent is to support the renunciate path, not to pass judgment on laypeople’s identities.

Buddhist ethics emphasize intention, consent, and non-harm over notions of “right” or “wrong” sexual orientations. The historical focus is on ethical conduct, not infinite categories of identity. Concepts such as the third precept, avoidance of sexual misconduct, are interpreted in light of cultural norms, not as blanket condemnations.

Evolving Norms and Compassion

Even in traditions where texts refer to “paṇḍaka” (often described as individuals with ambiguous or nontraditional sexual characteristics), and who historically might have been barred from ordination, contemporary scholars and communities recognize that these rules reflect ancient social norms, not Buddhist compassion. Today, many argue these texts are not a basis for exclusion from practice or spiritual life.

Voices across traditions are opening up space for inclusion. The 14th Dalai Lama, while expressing that certain sexual behaviors may technically violate monastic precepts, still affirms respect and human rights for all individuals, regardless of orientation. The 14th Dalai Lama suggests that any reinterpretation of precepts should arise from sangha-wide reflection, not individual decree.

Contemporary Buddhist leaders like Thích Nhất Hạnh, as well as communities such as Fo Guang Shan, the Plum Village Tradition, and Nalandabodhi, explicitly embrace LGBTQ+ inclusion and human dignity. Their stance aligns with Buddhism’s core teaching of compassion and shared humanity.

Harm Done

When monastic celibacy rules are wrongly used to exclude LGBTQ+ practitioners, the harm is both personal and communal. Queer Buddhists may find themselves denied ordination, leadership roles, or the spiritual belonging they deeply seek. That exclusion contradicts Buddhism’s emphasis on reducing suffering.

On a broader level, long-held myths about Buddhist homogeneity or intolerance persist. Yet, according to ethnographic and historical data, many communities, especially in the West, Japan, and parts of Southeast Asia, are actively working to affirm LGBTQ+ identities and offer spiritual sanctuary.

6. Indigenous Traditions (Two-Spirit and Beyond)

Weaponized Misinterpretation

Colonial missionaries and governing powers imposed rigid gender binaries on Indigenous societies. They labeled gender-diverse people as sinful and attempted to erase traditional roles that honored spiritual fluidity. This imposition of Western morality deprived Two-Spirit individuals of their revered societal positions and disrupted centuries-old cultural understandings.

Reality: Honor, Spirituality, and Cultural Roles

Before European contact, many Indigenous communities across North America recognized and respected individuals who embodied both masculine and feminine spirits. Referred to today under the pan-Indigenous term Two-Spirit, people in this role held profound spiritual and cultural responsibilities. They often served as healers, mediators, ceremonial leaders, educators, and keepers of oral traditions. In Navajo culture, for example, nádleehi (those who change) are understood as people whose gender expression and roles fluidly span what today we might call masculine and feminine.

Among the Lakota, Two-Spirit individuals, known as winkte, were seen as visionaries, often playing key roles in rituals and conflict resolution. The Zuni people recognized lhamana such as the famous We’wha, a respected weaver, spiritual leader, and cultural ambassador who even met the U.S. president in 1886. Osh-Tisch of the Crow nation, a Badé, lived life as a woman and was admired as a warrior and community figure.

These roles went beyond personal identity, they were deeply woven into the spiritual and social fabric of their communities. Two-Spirit people were believed to possess unique spiritual gifts stemming from their ability to embody dual perspectives, and their contributions helped maintain balance and harmony.

Harm Done

Colonial forces, including missionaries, boarding schools, and assimilation policies, actively sought to strip Indigenous communities of these gender-diverse traditions. Boarding schools punished gender variance and enforced Western norms. As a result, Two-Spirit roles were often lost, marginalized, or forced underground. The deep shame and trauma that followed disrupted the transmission of oral histories and fragmented cultural lineages.

The erasure continues today. Older generations may not have been able to teach younger Two-Spirit relatives about their roles, while contemporary ceremonies often exclude these identities, reinforcing worldly invisibility. That exclusion contributes to disproportionate mental health challenges, loss of cultural belonging, and ongoing intergenerational trauma.

A Resilient Reclamation

Despite centuries of suppression, Indigenous communities are actively reclaiming Two-Spirit identities. The term Two-Spirit was adopted in 1990 during a gathering in Winnipeg as a unifying concept grounded in Indigenous self-determination. It was inspired by the Anishinaabemowin phrase niizh manidoowag, which means “two spirits”, evoking spiritual balance and a sacred calling.

Today, Two-Spirit people are increasingly visible in art, leadership, and activism. Artists and activists such as Geo Neptune are reviving cultural traditions, like basketry and storytelling, as expressions of Two-Spirit identity. Powwows and gatherings such as those in Montana now explicitly declare that Two-Spirit individuals are not just welcome but revered. These spaces are becoming places of healing, visibility, and cultural resurgence.

Some Recommended Readings:

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Christianity

1. Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century by John Boswell

John Boswell's groundbreaking study debunks the myth that Christianity has always been uniformly hostile to homosexuality. Boswell demonstrates that in the early centuries of the Christian era, same-sex relationships were often tolerated and even accepted, in various parts of Europe. His research spans from the Apostolic era up to the medieval period, showing marked fluctuations in attitudes over time. Boswell argues that intolerance was historically situated and not a fixed doctrinal truth. His historical narrative acknowledges moments of repression, but also periods when same-sex desire was woven into the Christian tapestry without condemnation. The book remains a foundational work in queer historical studies and earned both the National Book Award and the Stonewall Book Award in 1981.

2. God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships by Matthew Vines

Rooted in personal journey and biblical study, Matthew Vines offers a compassionate and scholarly case for why loving, committed same-sex relationships can align with Christian faith. Vines scrutinizes the so-called “clobber passages,” reinterpreting them through historical, linguistic, and theological lenses to uncover more inclusive meanings. His style is approachable yet theologically robust, making his arguments accessible to both laypeople and religious leaders. Vines contends that affirming LGBTQ+ identities can coexist with a reverent understanding of Scripture. The book has become a touchstone in evangelical and mainline discussions on sexuality and faith, opening new paths for inclusion. Many readers describe feeling validated and intellectually reassured by his reasoning.

Judaism

1. Carnal Israel: Reading Sex in Talmudic Culture by Daniel Boyarin

Daniel Boyarin explores how rabbinic culture constructed and understood the boundaries of sexual behavior in ways that differ markedly from modern categories. Drawing on Talmudic discussions and cultural anthropology, he dissects how norms around gender and desire were formed in early Jewish life. Through nuanced readings, Boyarin reveals that ancient debates were less about orientation and more about power, consent, and social order. His writing invites readers into a world where sexuality was fluid, layered, and deeply embedded in ethical discourse. The book challenges simplistic readings of Rabbinic texts and offers a richer understanding of the Jewish sexual imagination. Its scholarly yet approachable tone opens space for fresh interpretations today.

2. Queer Judaism: LGBT Activism and the Remaking of Jewish Orthodoxy by Orit Avishai

This book offers an illuminating exploration of how LGBTQ+ individuals navigate life within Orthodox Jewish communities in Israel. Avishai presents a deeply human perspective, drawing from extensive interviews, personal stories, and fieldwork to highlight the struggles and triumphs of queer Orthodox Jews. The book focuses on the KADAG (Proud Religious Community) movement, showing how activists advocate for recognition, inclusion, and reinterpretation of Jewish traditions to honor LGBTQ+ identities. Avishai demonstrates that being both Orthodox and queer is not a contradiction but a lived reality for many, challenging the assumption that faith and sexual orientation must always conflict. The author also examines strategies of activism, including engaging religious authorities, reinterpreting sacred texts, and creating supportive community networks that allow individuals to integrate their religious and sexual identities. This work is a testament to resilience, creativity, and the transformative power of challenging tradition from within, offering readers a nuanced understanding of faith, identity, and social change.

Islam

1. Homosexuality in Islam: Critical Reflection on Gay, Lesbian, and Transgender Muslims by Scott Siraj al-Haqq Kugle

Scott Kugle offers a pioneering and deeply humane exploration of Islamic texts, law, and ethical tradition around same-sex and trans identities. He reexamines the Qur’an and Hadith with a focus on nuance, arguing that condemnation in traditional sources often centers on coercion or exploitation rather than consensual loving relationships. Kugle lays out a rich, textual foundation for an Islam grounded in empathy and justice. His writing blends scholarship with pastoral care, aimed at both Muslim communities and broader audiences. This work has been lauded as a tour de force, bold enough to challenge common assumptions, yet rooted in rigorous theological study. It opens space for LGBTQ+ Muslims to find both identity and faith without contradiction.

2. Before Homosexuality in the Arab-Islamic World, 1500–1800 by Khaled El-Rouayheb

El-Rouayheb’s historical monograph dismantles the modern assumption that concepts like "homosexuality" are timeless or universal. By examining a wealth of Arabic poetry, legal documents, and literary texts from the Ottoman era, he shows that same-sex desire was understood differently, without the fixed identities of modern Western discourse. His scholarship reveals a pre-modern cultural imagination where eroticism was nuanced and not labeled in categorical terms. Through this vivid research, readers glimpse a past in which love, desire, and social roles were narratively complex and contextually grounded. The book is praised for its depth, accessibility, and ability to unsettle entrenched narratives. Scholars view it as a crucial corrective to anachronistic readings of Muslim sexual culture.

Hinduism

1. Same-Sex Love in India: Readings from Literature and History by Ruth Vanita & Saleem Kidwai

This anthology opens a vibrant historical archive of Indian same-sex affections, spanning from classical Sanskrit poetry to modern personal narratives. Vanita and Kidwai curate passages that show how expressions of same-sex love existed not only as literary tropes but as lived emotional and erotic realities. The volume is multilingual, richly annotated, and culturally contextualized. It has played a visible role in legal reforms: its research was cited by Indian courts during the landmark decriminalization of homosexuality. The editors invite readers into a literary and historical reverie, challenging the idea that same-sex desire in India is a Western import. Its tone is both scholarly and tender, restoring voices to a space they were denied.

2. Shikhandi: And Other Tales They Don’t Tell You by Devdutt Pattanaik

In this collection of mythic retellings, Devdutt Pattanaik brings to life forgotten and subversive Hindu narratives that center on gender fluidity and transformation. The story of Shikhandi, for instance, reveals a world where bodies, destinies, and identities are not fixed. Pattanaik’s voice is both engaging and respectful, he writes with the conviction that mythology holds truths about inclusivity often overlooked. Pattanaik navigates ancient texts with clarity and warmth, inviting readers to admire how Hindu myth can accommodate gender diversity creatively. The book is accessible to readers unfamiliar with Sanskrit or traditional scriptures, yet deeply rooted in textual tradition. Through compelling storytelling, Pattanaik revives spiritual possibilities for a modern audience.

Buddhism

1. Transcending: Trans Buddhist Voices edited by Kevin Manders

Transcending: Trans Buddhist Voices is a groundbreaking anthology that amplifies the voices of transgender Buddhist practitioners, offering intimate and powerful narratives that challenge traditional gender norms within Buddhist communities. The contributors share their personal journeys of reconciling their gender identities with their spiritual practices, shedding light on the complexities and intersections of gender, sexuality, and Buddhism. Through these stories, the book explores how sacred texts and teachings can be reinterpreted to foster inclusivity and acceptance, rather than exclusion and harm. The anthology serves as both a testament to resilience and a call to action for greater understanding and compassion within Buddhist traditions. By highlighting the experiences of transgender individuals, Transcending underscores the importance of embracing diversity and reimagining spiritual spaces as inclusive sanctuaries for all practitioners.

2. Buddhism, Sexuality, and Gender by José Ignacio Cabezón (Editor)

José Ignacio Cabezón curates a descriptive and analytical collection that traces how Buddhist institutions have approached questions of sexuality and gender across Asia. The essays explore how canonical texts, symbols, and cultural norms have shaped attitudes toward women and LGBTQ+ individuals from India to Japan. Cabezón invites readers to see that Buddhist ethics have focused more on intention and avoidance of harm than on rigid gender categories. The anthology offers insights into how shifts in culture and politics affected monastic regulations and lay understandings. This collection strikes a balance between academic depth and clarity, making it valuable for students and practitioners alike. It underscores Buddhism’s potential for inclusive spiritual ethics.

Indigenous Traditions

1. Queer Indigenous Studies: Critical Interventions in Theory, Politics, and Literature by Qwo-Li Driskill and others...

This vibrant collection gathers Indigenous scholars, activists, and artists to challenge colonial narratives and reclaim queer Indigenous epistemologies. The essays blend queer theory, tribal sovereignty, and literary analysis, rooted in Indigenous resurgence and decolonial frameworks. Contributors write with urgency, playfulness, and profound cultural grounding, reclaiming space for Two-Spirit identities in theory and practice. The book emphasizes relationality, storytelling, and land-based knowledge as paths to healing and visibility. Readers encounter a world of imagination that transcends imposed binaries and honors ancestral wisdom. It is at once academic, poetic, and grounding—a needed mountain of reclamation.

2. Reclaiming Two-Spirits: Sexuality, Spiritual Renewal & Sovereignty in Native America by Gregory D. Smithers

In Reclaiming Two-Spirits, Gregory D. Smithers offers a comprehensive history of Indigenous traditions concerning gender and sexuality, focusing on the experiences of Two-Spirit individuals. The book delves into how, despite centuries of colonialism, Two-Spirit people are reclaiming their place in Native nations. Before 1492, hundreds of Indigenous communities across North America included people who identified as neither male nor female, but both, going by various tribally specific identities. After European colonizers invaded Indian Country, centuries of violence and systematic persecution followed, imperiling the existence of people who today call themselves Two-Spirits, an umbrella term denoting feminine and masculine qualities in one person. Drawing on written sources, archaeological evidence, art, and oral storytelling, the book spans the centuries from Spanish invasion to the present, tracing massacres and inquisitions and revealing how colonial authors used language to both denigrate and erase Two-Spirit people from history. However, as Smithers shows, the colonizers failed—and Indigenous resistance is central to this story.

The Responsibility to Read for Ourselves

When sacred words are taken out of context, they can be turned into weapons that wound both individuals and entire communities. The harm is not only emotional but structural, influencing laws, shaping cultural norms, and defining who is allowed to belong. Across many religious traditions, mistranslations and cherry-picked verses have been repeatedly used to silence, shame, and marginalize LGBTQ+ people. In many cases, these interpretations are more reflective of the prejudices and political pressures of the time in which they were formed than of any enduring spiritual truth.

Yet those very same traditions, when approached with care, humility, and intellectual honesty, often tell a far different story. It can be a story of human diversity, compassion, and spiritual belonging. A verse that has been used for centuries to condemn can, in its proper historical and linguistic context, speak of justice, mutual respect, or the sacred nature of love in all its forms. Rediscovering these meanings requires a willingness to go beyond second-hand interpretations and to look directly at the sources themselves.

That means taking the time to explore the original languages such as Hebrew, Greek, Sanskrit, Pali, Arabic, or the oral traditions of Indigenous cultures, and understanding the cultural landscape in which those words were first spoken or written. It means seeking out scholars and spiritual leaders from within the communities those texts originate, rather than relying solely on outsiders whose perspectives may be shaped by bias or colonial influence. It also means reading the works of those who challenge dominant narratives, even when they make us uncomfortable, because discomfort is often the first step toward growth.

When we engage with sacred texts on our own terms, we reclaim agency over our spiritual understanding. We refuse to let someone else’s fear or prejudice dictate the scope of our humanity. We begin to see that faith and love are not enemies, but partners in the search for truth.

Sacred texts are not the sole property of clergy, politicians, or self-appointed gatekeepers. They belong to all who seek them with sincerity, curiosity, and a readiness to be transformed. By reading deeply, questioning boldly, and listening to voices that history has tried to silence, we can dismantle centuries of misuse and replace them with narratives rooted in dignity, inclusion, and the fullness of the human spirit.