PASTORAL CARE RESPONSE TO SEXUALISED PERSONALITY IN THE

YOUNGER GENERATION
 TABLE OF CONTENTS

Introduction 1

Concept of Sexualization 2

Factors Contributing to Sexualization among Young Individuals 3

Effects of Sexualisation on Younger Generations 6

Pastoral Care Response to Addressing Sexualised Youngsters 9

Conclusion 12

References 14

i
Introduction

In recent years, the influence of sexualised media and societal pressures has profoundly

altered how young people perceive themselves and others. From advertisements to social

media platforms, they are continuously exposed to images and messages that prioritise

physical appearance, sexual appeal, and often unattainable standards of beauty. As

emphasised by Marika Skowronski (2020), these sexualised portrayals profoundly shape

how young people form their identities. Hence, many begin to equate their sense of self-

worth with their sexual attractiveness, which leaves them more vulnerable to emotional

confusion, strained relationships, and spiritual challenges.

For many in this generation, the understanding of identity becomes increasingly

entwined with external validation, especially validation based on sexual appeal. This

leads to confusion, shame, and feelings of inadequacy, leaving young people more

susceptible to self-objectification. Thus, the increasing pressure to conform to these

external expectations often damages their confidence, disrupts their emotional and

relational well-being, and compromises their spiritual life. This is because sexualisation

has significantly influenced the way they define themselves, how they engage with their

faith, and how they view their bodies.

In light of these challenges, this paper seeks to explore how pastoral care can

effectively respond to the sexualised pressures that today’s youth face. It will critically

examine how the church can play a pivotal role in helping young people reclaim their

sense of self-worth, navigate the complex realities of sexualisation, and root their

identity in Christian values. Furthermore, the pastoral care responses discussed in this

paper aim to counteract the adverse effects of sexualisation.

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Concept of Sexualization

The concept of sexualisation initially emerged from research focused on the

representation of women in the media. Ward (2016) highlighted the critique that women

were frequently portrayed as objects of pleasure, a phenomenon termed sexual

objectification, which occurs when individuals are evaluated based on their bodies and

treated as objects rather than human beings. This reduction of a person’s value to their

physical appearance and sexual appeal diminishes their humanity and is a fundamental

aspect of sexualisation (Skowronski, 2020).

The American Psychological Association (APA) Task Force on the Sexualization

of Girls (2007) further defines sexualisation through several criteria: (a) when a person’s

worth is determined solely by their sexual appeal or behaviour, disregarding other

characteristics; (b) when physical attractiveness is equated with being sexually desirable;

(c) when an individual is treated as a sexual object; or (d) when sexuality is imposed on a

person inappropriately, as in the case of children. These characteristics collectively signal

the broader cultural phenomenon of sexualisation, which extends beyond media

portrayals to include social interactions (Skowronski, 2020).

According to the APA (2007), sexualisation exists on a spectrum, from seemingly

“harmless” acts such as sexual gazing or comments on someone’s appearance to more

severe forms like sexual harassment, exploitation, and rape (Gervais & Eagan, 2017).

Papadopoulos (2010) adds that sexualisation becomes particularly damaging when adult

sexuality is imposed on children or adolescents, who are mentally, emotionally, and

physically unprepared to process such experiences.

Sexual objectification is closely related to sexualisation and occurs when an

individual is reduced to their sexual appeal solely for the gratification of others. This

process strips individuals—most often women—of their dignity, reducing them to

2
objects of desire rather than recognising their full humanity (Gervais & Eagan, 2017).

Such objectification underscores the pervasive nature of sexualisation in both media and

society at large, further entrenching harmful perceptions of identity and worth.

Factors Contributing to Sexualization among Young Individuals

In contemporary society, young individuals are being raised in an environment that

increasingly subjects them to sexualised content, values, and ideas. Gordon (2008) aptly

observes that the repercussions of this exposure are manifold and predominantly adverse,

particularly on children and adolescents. Papadopoulos (2010) adds that young people

are being sold the notion that “sexy” is a highly desirable attribute, leading them to

prioritise physical appeal from an early age.

This pervasive idea fosters behaviours such as body surveillance, where

individuals continuously monitor their appearance. Such preoccupation with self-image

often results in heightened body dissatisfaction, poor self-esteem, anxiety, depression,

and even the onset of eating disorders (McKinley et al., 1999; Newman, 2009;

Papadopoulos, 2010). In Nigeria, this phenomenon is influenced by various factors,

including globalised media exposure to socio-economic conditions and shifting cultural

norms.

Media Influence

The rise of globalised media, especially television, films, music videos, and social media

platforms, has sharply accelerated the sexualisation of young individuals in Nigeria. On

the one hand, these media platforms frequently showcase hypersexualised images and

suggestive behaviours, often promoting unrealistic ideals of beauty and body standards

(Skowronski, 2020). For instance, reality television shows like Big Brother Naija parade

sexualised behaviour to large audiences, portraying it as acceptable and even desirable.

At the same time, platforms like Facebook, Instagram, Telegram, and TikTok exacerbate

3
this trend by transforming sexualised content into social capital, where likes, shares, and

followers become a measure of one’s worth (Schmerz, 2024). This constant exposure

leads young individuals to commodify their bodies, increasingly valuing themselves

based on their ability to attract attention through sexual appeal.

Contrasted against these hypersexualised depictions are more subtle, yet equally

potent, acts of sexual objectification. Beyond provocative clothing and dance moves,

sexual objectification manifests through suggestive gestures like licking lips or fingers,

self-touching, and undressing. These behaviours are meticulously captured by close-up

camera shots, emphasising specific body parts and drawing viewers’ attention to the

subject’s sexuality (Arugu & Ihejirika, 2019).

On the other hand, male artists engage in their forms of objectification by groping

their genital areas, going shirtless, or donning tight clothing that accentuates their

muscularity, further promoting a culture of body-focused self-presentation (Arugu &

Ihejirika, 2019). Examples of this trend can be seen in contemporary Nollywood home

videos like Ijakumo and House of Gaa, which often depict explicit scenes that reinforce

sexualised ideals. Through repeated exposure to such content, young individuals

internalise these hypersexualised images and behaviours, which shape their perceptions

of self-worth and desirability. The constant reinforcement of these messages positions

physical appearance and sexual appeal as central to one’s identity, fostering a culture

where youth are evaluated primarily on their attractiveness and capacity to exhibit sexual

allure.

Cultural Shifts and Urbanisation

Nigeria’s urban centres have become the epicentres of significant cultural shifts, mainly

driven by globalisation and exposure to Western ideals. Historically, Nigerian society

emphasised modesty and community values; however, modernity has introduced more

4
liberal perspectives on sexuality and body image. Young Nigerians find themselves at the

crossroads of tradition and modernity, struggling to balance these conflicting values

(Papadopoulos, 2010). This cultural shift often leads to confusion and pressure among

youths to adapt to emergent sexual norms far removed from traditional values of

modesty.

Peer Pressure and Socialisation

The social environment, particularly peer groups, plays a pivotal role in shaping the

behaviours and attitudes of young people. In many cases, sexualised behaviours and

appearances are regarded as status symbols within peer circles, creating pressure to

conform (APA Task Force on the Sexualization of Girls, 2007). Young individuals may

thus engage in early sexualisation to gain acceptance and social standing, further

reinforcing the importance of physical appearance and sexual appeal in social settings.

Socio-economic Factors

The socio-economic landscape of Nigeria is another critical factor contributing to the

sexualisation of youth. For many, poverty and limited access to education create

conditions where sexuality becomes a form of economic negotiation or survival. Gervais

and Eagan (2017) argue that in some instances, young women are commercially

exploited through sexual objectification in media or modelling, further entrenching

sexualised identities. In these situations, sexualisation is not just a social phenomenon

but an economic strategy in response to constrained opportunities.

Parental Influence and Family Dynamics

Family structure and parental involvement also significantly influence the sexualisation

of young individuals. In contexts where parents are either absent, overly permissive, or

ill-equipped to guide their children through the complex media landscape, young people

may turn to external sources for information about sex and relationships (Ward, 2016).

5
This lack of parental guidance often results in the uncritical absorption of sexualised

messages, leaving young individuals vulnerable to internalising skewed perceptions of

sexuality and self-worth. These multi-faceted factors collectively contribute to the

sexualisation of youth in Nigeria, presenting profound challenges to both individuals and

society. Addressing this phenomenon requires a holistic approach, recognising the

interconnected roles of media, culture, economics, and family in shaping the sexual

identities of the next generation.

Financial Factors

The decision to sell one’s body for money is often rooted in economic necessity,

especially among individuals facing extreme hardship. Women who are homeless,

widowed, or fleeing abusive environments frequently turn to this means of income as a

way to secure basic necessities like food, shelter, and safety (Goldenberg et al., 2013). In

Nigeria, although the law prohibits selling one’s body for money, enforcement remains

sporadic, and the practice persists. Efforts by government and private organizations to

curb it have had limited success, with the issue becoming entrenched in certain regions,

such as Uyo, where it remains a significant social challenge (Onah, 2000).

Social perceptions surrounding individuals engaged in this activity often

contribute to their marginalization. As Weizer (2000) highlights, these individuals are

frequently seen as deviating from societal norms regarding behavior and sexuality,

resulting in exclusion from mainstream society. This exclusion can be likened to the

experiences of minority or marginalized groups, stripping them of the protections and

opportunities afforded to others. Such isolation not only exacerbates their vulnerability to

exploitation but also reinforces the cycle of poverty and disadvantage that often drives

them to this path.

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 The lifestyle associated with selling one’s body for money is frequently linked to

distinctive behaviors and appearances, such as wearing revealing clothing irrespective of

weather conditions (Akpan, 2000). Those operating in public spaces, colloquially known

as "street walkers," engage with clients—often called "tricks" or "Johns"—in various

settings, including vehicles, alleys, or temporary accommodations (Akpan, 2000). These

conditions highlight the precariousness and risks involved in this line of work.

The preceding view accentuates how economic deprivation, societal

marginalization, and systemic vulnerabilities intersect to reinforce sexualized identities

among individuals selling their bodies for money. Economic pressures compel

individuals to adopt roles and appearances aligned with societal stereotypes, often to

secure survival. Simultaneously, social exclusion and stigmatization frame these

individuals within narrow, sexualized narratives, reducing their identities to behaviors or

appearances associated with their economic activities. Furthermore, exploitative

dynamics and culturally embedded terminologies perpetuate these identities, highlighting

the intricate relationship between socio-economic hardship and the construction of

sexualized personas.

Effects of Sexualisation on Younger Generations

The impact of sexualisation on young people, especially girls, extends across multiple

aspects of life, influencing their mental, emotional, and physical well-being.

Psychological theories help explain how the sexualisation of women and girls can harm

their development. Research confirms that sexualisation negatively affects areas like

cognitive functioning, mental and physical health, sexuality, and attitudes about gender

roles and relationships (APA, 2017).

Papadopoulos (2010) suggests that sexualisation occurs on a spectrum similar to

body image issues. A person does not need to experience direct sexual abuse to feel its

7
effects, just as they do not need to have a condition like Body Dysmorphic Disorder

(BDD) to experience dissatisfaction with their body. Everyday examples—such as young

girls wearing makeup, provocative clothing, or media promoting sexist ideals—might

seem harmless on their own. Still, they create a collective effect when they happen

consistently and without the guidance of informed adults. According to the APA (2007),

several key areas are affected by sexualisation in younger generations, especially among

girls.

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Body Dissatisfaction

Body dissatisfaction has become a critical issue, especially among young people, leading

many to turn to plastic surgery as a solution. This dissatisfaction, driven by societal

pressures and media ideals, is particularly prominent among girls who feel compelled to

attain the “thin ideal.” In response to these pressures, cosmetic procedures have surged,

with the U.K. spending an unprecedented £1.2 billion on plastic surgeries in 2009—more

than any other European country (Cosmetic Surgery Bible, 2009). Alarmingly, around

15% of those seeking such surgeries suffer from body dysmorphic disorder, a condition

marked by obsessive focus on minor physical flaws (Cosmetic Surgery Bible, 2007).

In the U.S., the situation mirrors these concerns. By 2005, over 77,000 invasive

plastic surgeries were performed on adolescents under 19, escalating to 219,136 by 2008

(ASPS, 2008). Young individuals, motivated to improve self-esteem and conform to peer

expectations, are increasingly opting for cosmetic interventions. The American Society

of Plastic Surgeons (ASPS) reported 15,595,955 cosmetic procedures performed in 2020.

This included 2,314,720 surgical procedures such as augmentation mammoplasty (breast

enlargement using implants or fat transfer), blepharoplasty (eyelid surgery to remove

excess skin or fat), rhytidectomy (facelift to reduce wrinkles and sagging skin),

liposuction (fat removal from areas like the abdomen or thighs), and rhinoplasty (nose

reshaping for aesthetic or functional reasons), alongside 13,281,235 minimally invasive

treatments like neuromodulator injections, soft tissue fillers, and chemical peels (ASPS,

2020).

While these surgeries are designed to enhance personal appearance and balance

body features (Devgan et al., 2019), they can have adverse consequences. Some patients

experience severe complications, including the development of cancerous tissues,

9
leading to premature mortality. Thus, the desire to meet societal beauty standards can

carry significant physical and emotional risks to the underguided younger generations.

Gender Stereotyping

Continuous exposure to gender-stereotyped images fosters sexist attitudes, contributes to

sexual harassment, promotes violence against women, and reinforces disordered eating

and distorted body perceptions. Media’s portrayal of unrealistic female beauty standards

encourages a distorted body image (Lavine et al., 1999). Studies show that women who

watch sexist advertisements perceive themselves as larger than they are, resulting in

body dissatisfaction, which is linked to depression and lower self-esteem (Lavine et al.,

1999).

Moreover, the sexualisation of women and the broader ‘pornification’ of culture

place pressure on boys to adopt a version of masculinity that is based on dominance over

women. Boys are socialised to view being a “real man” as synonymous with control,

particularly in intimate and sexual relationships (Ricardo & Barker, 2008). This

encourages them to measure their masculinity through their sexual experiences, which

are seen less as acts of intimacy and more as displays of sexual competence (Fracher &

Kimmel, 1998; Nzioka, 2001).

Effects on Mental and Physical Health

Sexualisation is linked to common mental health problems like eating disorders, low

self-esteem, and depression (Abramson & Valene, 1991; Durkin & Paxton, 2002;

Harrison, 2000). Studies show that exposure to narrow ideals of female beauty—such as

the “thin ideal”—is associated with unhealthy eating habits and negative body image.

This exposure often leads to lower self-esteem, mood disorders, and even depressive

symptoms in adolescent girls (APA, 2007). Moreover, although the impact on physical

10
health is less direct, sexualisation’s emphasis on appearance can lead to unhealthy

behaviours aimed at achieving unrealistic beauty standards.

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Effects on Sexuality

Healthy sexual development is a vital part of overall well-being. However, sexualisation

interferes with this process, leading to negative outcomes in sexual health. Research

indicates that self-objectification among girls diminishes their sexual health, contributing

to risky behaviours like inconsistent condom use and a lack of sexual assertiveness

(Impett, Schooler, & Tolman, 2006). Constant exposure to unrealistic beauty ideals

fosters negative perceptions of sexuality, potentially resulting in sexual shame or

dissatisfaction, which may persist into adulthood (APA, 2017).

Attitudes and Beliefs Effect

Frequent exposure to sexualised images shapes how young people, especially girls, view

femininity and sexuality. Studies show that girls who consume media that sexualises

women are more likely to adopt harmful stereotypes and view women primarily in terms

of their sexual attractiveness (Ward, 2002; Zurbriggen & Morgan, 2006). These beliefs

often lead girls to place a higher value on appearance and attractiveness, reinforcing that

a woman’s worth is tied to her physical looks.

Effect on Society

The sexualisation of girls not only affects them individually but also influences the

broader society. Boys and men exposed to these narrow ideals of female attractiveness

may struggle to form healthy relationships or find intimacy with women (Schooler &

Ward, 2006). The widespread emphasis on sexual appeal also contributes to societal

issues, such as the objectification of women and the reinforcement of harmful gender

stereotypes.

Pastoral Care Response to Addressing Sexualised Youngsters

Pastoral care has deep roots in ministry, tracing back to New Testament times (Foskett,

1992). Essentially, it is the presence of a cleric during an individual’s time of need aimed

12
at promoting well-being while fortifying their faith (Wilkes, Cioffi, Fleming & LeMiere,

2011). On the one hand, this care is often categorised into two primary forms: public and

individual. Public pastoral care refers to the collective well-being provided to a

congregation, such as through the content of sermons. On the other hand, individual

pastoral care involves private conversations or counselling sessions between a cleric and

a confidant (Bergstrand, 2005). What sets pastoral care apart is its distinct connection to

God, as the caregiver is perceived as a representative of God (Rudolfsson, 2015, 20).

Stephen Ayankeye (2013) identifies two vital pastoral care responses—healing

and sustaining—as essential frameworks for addressing the multi-faceted effects of

globalisation on young people. These approaches enable pastoral caregivers to provide

restorative care, empowering young individuals to navigate and overcome the

detrimental influences of sexualised culture while fostering resilience through spiritual

and emotional nurturing within the church community.

Healing Response

Healing is a pastoral function that aims to overcome osome impairment by restoring a

person to wholeness and by leading them to advance beyond their previous condition

(Clebsch & Jaekle 1967, 33). According to Clebsch and Jaekle (1967) healing in

pastoral care understanding is more than mere restoration, for it includes a forward gain

over the condition prevailing before illness. In contrast, the healing response, as

articulated by Ayankeye (2013), focuses on restoring both intra-personal and inter-

personal wholeness, particularly in cases where sexualisation has led to emotional

fragmentation or spiritual disconnection. In the context of sexualised youth, this healing

is more than superficial—it addresses the profound emotional, spiritual, and

psychological damage inflicted by overexposure to sexualised media, identity distortion,

and broken self-esteem. The wounds inflicted by sexualisation go beyond the physical,

13
reaching into what Wiersbe calls the “deeper wounds of soul and spirit, mind and

memory, emotion and conscience” (Peek 1991, 1-2).

Healing in this context requires a dual focus: addressing the internal conflict

caused by societal pressures and helping young people reconcile their self-perception

with their inherent worth as individuals created in God’s image. These young individuals

often grapple with guilt, shame, or confusion, making it imperative for pastoral

caregivers to offer healing that encompasses both psychological and spiritual

dimensions. This healing, Ayankeye asserts, is facilitated through the integration of

“religious and spiritual resources as well as psychological understanding for healing and

growth” (Ayankeye 2013, 122).

Moreover, reconciliation with oneself and God is key to healing. Young people

who have internalised the hypersexualised messages of society often experience a

dissonance between their true identity and the distorted self-image presented by the

culture. As Ayankeye (2013) highlights, this reconciliation is about healing broken

relationships with others and re-establishing the individual’s relationship with God,

which is essential for emotional and spiritual restoration. Prayer and spiritual

interventions, particularly deliverance ministries, are vital tools in this process. Weld

(2007) emphasises that these prayers should extend beyond formal counselling sessions

and become integral to the individual’s spiritual life, promoting ongoing healing and

empowerment (Weld 2007, 328).

Sustaining Response

While healing addresses the immediate emotional and spiritual wounds inflicted by

sexualisation, the sustaining response focuses on providing long-term support and

guidance as young individuals continue to face the pervasive pressures of a sexualised

society. Even after healing has begun, the root causes of these pressures—such as

14
societal norms, media influences, and peer expectations—remain. Therefore, sustaining

the youth requires a continuous, intentional effort from pastoral caregivers. This effort,

according to Clesbch and Jaekle (1967, 43) offers colsolation that actual losses could not

nullify the person’s opportunity to achieve his destiny under God. They contends that the

pastoral function of sustaining helps a deprived person, who has embraced their loss and

regrouped their remaining resources, begin to build an ongoing life that once more

pursues its fulfilment and destiny on a new basis (Clesbch and Jaekle 967, 48).

Ayankeye (2013) underscores the importance of empathetic listening and creating

safe spaces for young individuals to express their struggles without fear of judgment.

This approach helps youth accept their current conditions and navigate their battles

against the overwhelming influence of sexualised imagery and expectations. Therefore,

sustaining is not merely about offering temporary relief but equipping young people with

the emotional and spiritual tools to resist these pressures and develop a sense of self

grounded in biblical values (Collins 2007, 496).

A critical aspect of this sustaining response is the establishment of counselling

groups and peer fellowships, which offer young people a sense of community and mutual

support. These fellowships, whether gender-specific or mixed, provide an environment

where youth can openly discuss their experiences with sexualisation, share their

struggles, and encourage one another to live according to biblical principles. The sense

of solidarity and shared experience found in these groups helps alleviate feelings of

isolation, which are often exacerbated by the hyper-sexualised messages of modern

culture. Ayankeye (2013) emphasises that these fellowships should be structured to

address the specific needs of young people, focusing on fostering healthy relationships,

self-respect, and resilience.

15
 Additionally, the church plays a crucial role in guiding youth through structured

activities such as youth retreats, seminars, and Bible study programs that are specifically

tailored to address the moral and spiritual challenges posed by sexualisation. These

programs should impart biblical knowledge and provide practical applications that

resonate with young people’s daily experiences. Bible study within the church must be

relevant to the real-life issues faced by young individuals, offering both spiritual

sustenance and practical guidance for overcoming the pervasive influence of

sexualisation (Umahi 1990, 3).

Guiding Care

In pastoral care, guiding is that function pf the ministry of the cure of souls which arrives

at some wisdom concerning what one ought to do when they are faced with a difficult

problem of choosing between various courses of thought or action (Clebsch & Jaekle

1967, 49-50). For Clesbch and Jaekle (1967), the guiding ministry assumes that useful

wisdom, which edifies and illuminates the meaning and direction of a person’s life can

be made available within the framework of the helping act. The modes of the ministry of

guidance may be ranged along a continuum from advice-giving at one pole to an activity

of listening and reflecting at the other pole (Clesbch & Jaekle 1967, 50).

Another form of advice-giving seeks to bring the penitent or troubled person into

a situation which will be conductive to their welfare; this form is related to, but

nevertheless distinct from evangelism, since it seeks to intiate the client into the wisdom

or help they needs (Ibid.). It is assisting perplexed persons to make confident choices

between alternative courses of thought an action, when such choices are viewed as

affecting the present and the future state of human wholeness.

Reconciling

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The ministry of reconciliation means helping alienated persons to establish or renew

proper and fruitful relationships with God and neighbour. This function of the cure of

souls stands alongside healing, sustaining, and guiding, but is distinguishable from them

historically and analytically (Clesbch & Jaekle 1967, 56). Clesbch & Jaekle (1967), notes

two modes of reconciliation including forgiveness and discipline. On the one hand,

reconciliation they notes, takes place through forgiveness, which can be a proclamation,

or an announcement, or even a very simple gesture indicating that, in spite of the walls of

pride and hurt which separate and alienate men, something has occurred to re-establish

and reunite persons to each other and, indeed, to God. On the other hand, discipline as a

mode of reconciling may include a fraternal word of correction, or a priestly admonition,

or even sterner measures directed toward confession, repentance, and amendment of life

(Clesbch & Jaekle 1967).

Conclusion

This paper, having observed the concept of sexualisation and its pervasive impact on

younger generations, has critically examined the factors contributing to this growing

issue, as well as its effects on youth. Sexualisation, driven by media influences, peer

pressure, and cultural shifts, distorts the understanding of identity, self-worth, and

relationships among young individuals. These distortions have led to significant

emotional, psychological, and spiritual challenges, manifesting in issues such as body

dissatisfaction, anxiety, and unhealthy relational dynamics.

In response, pastoral care offers a vital framework for addressing these

challenges. Through healing, pastoral care emphasises the restoration of emotional and

spiritual wholeness by providing young people with spaces to address their unseen and

unseen wounds. This involves helping them reconcile with themselves, others, and with

God, thus facilitating a path toward personal and spiritual renewal. Additionally, the

17
sustaining response provides long-term support by helping youth navigate the ongoing

pressures of a highly sexualised culture. Through empathetic listening, group

counselling, and biblically grounded fellowship, the church can provide continuous

guidance and reinforce positive values. This holistic approach ensures that pastoral care

is not merely a reactive measure but a proactive force for nurturing spiritually grounded,

emotionally intense, and socially responsible individuals in a rapidly changing world.

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