We actually describe a whole series of experiences that range from attempts, or efforts, or direct conversations, or even direct services with structured therapies, or even conversion camps as we see in the United States.said the study’s author, Professor Martin Blais, of the University of Quebec at Montreal.

” It is a whole set of practices aimed at changing people’s sexual orientation or gender identity. Changing them, or postponing their expression or attempting to suppress sexual diversity and gender diversity in this case. “

Professor Blais and his colleagues analyzed the responses provided in a survey of 3,261 lesbian, gay, bisexual, trans, queer, intersex and two-spirit people in Quebec.

The questions included questions about any conversion attempts they had undergone, as well as their relationships with those who participated in them (for example, family members or clergy).

About a quarter of survey participants report that someone has tried to change their sexual orientation, gender identity or the way their gender is expressed.

The likelihood of being the subject of such an attempt is higher for Aboriginal people; for intersex, transgender, non-binary, or asexual people; for members of the visible minority; or for people whose sexual orientation is not monosexual (for example, bisexual or pansexual).

You should be a little surprised and you should be surprised [par ces chiffres], says Professor Blais. We have a long way to go, of course.

The conversion attempts described by the participants were more than simple comments with the goal of leading the person to re -evaluate their sexual identity, or the way their gender was expressed.

We went into therapy because we were wondering about our sexual orientation, and finally, along the way, we realized that the therapist’s goal consisted instead in denying the existence of bisexuality, in suggesting that heterosexuality was a more desirable waydescribed by Mr. Blais.

Family role

The survey results also highlight the large role the family of LGBTQI2+ people play in conversion attempts or services.

Faced with a boy who exhibits behavior that is considered feminine (playing with dolls rather than trucks, crying instead of being aggressive), for example, some parents may ignore him when he does that, but give him a lot of vigilance when he acts more in a more conventional way to the gender assigned to him at birth.

We’re really trying to prevent something in the child, to prevent a creativity in expressing gender, to prevent something that we think is a dissent, which could point to homosexuality or possibly homosexuality, Professor Blais added. We are really on the idea of ​​preventing something.

On the other hand, we will try to encourage what traditional stereotypes of masculinity and femininity expect of usHe added.

The sexual orientation and diversity of children born to religious parents where religious education is important can be very problematic, and these children are more likely to be exposed to conversion therapies or conversion effortssaid Mr. Blais.

Pressure can also be exerted by members of the clergy.

Canada and most provinces in the country have passed laws prohibiting conversion therapy. Most major professional orders also formally oppose this type of training.

As a result, less than 5% of survey participants indicated that they had participated in formal conversion services. Only 55% said the purpose of the service was made clear to them, a percentage that dropped to 30% if the service was about gender identity or expression.

We are a bit behind on gender, lamented Mr. Blais. Even today, having a child who exhibits non-gender-compliant behavior worries parents. We are late to diversity.

In Canada, most previous studies on the issue have focused on the sexual identity of male sexual minorities.

The findings of this study were published in a medical journal PLOS ONE.