The Intersection of Gender,Sexuality, and Religion in Mormon Mixed-Sexuality Marriages

Mixed-sexuality marriages (MSMs) are defined in the present study as those where one partner identifies as heterosexual and the other partner identifies as gay, lesbian, bisexual, queer or reports experiencing same-sex attraction. Members of conservative religions, such as Mormonism, may be more likely to enter MSMs given the religion’s stance on homosexuality and doctrinal emphasis on heteronormative marriage. Using data from 56 interviews with individuals who either have been or currently are Mormon and in a MSM, we explore participants’ ideas about gender roles and sexuality in the context of their ideas about Mormonism. We find that couples’ ideas about gender, sexuality, and religion intersect to act as a resource or impediment to marital satisfaction. Among our sample, most couples maintain an outward appearance of heteronormativity; some view their private departure from the traditional gender order as a benefit to their relationship, whereas others view it as a source of strain and work hard to minimize gender deviance in their roles. The findings provide an important example of the way gender and religion are mutually constitutive and illustrate how notions of sexuality are sometimes used to reinforce a traditional gender order and religious beliefs, whereas at other times, the contradictions of MSMs challenge traditional gender norms and religious orthodoxy.     

The Protestant work ethic,religious beliefs,and homonegative attitudes

The purpose of this study was to examine the influence of the Protestant Work Ethic (PWE) on negative attitudes towards gay men and lesbian women (homonegativity). The influence of religious beliefs and the notion of homosexuality as a choice were also examined in combination with PWE in regards to homonegativity. Previous research suggested that those who subscribe to the PWE have more negative attitudes towards societal out-groups (e.g., African–Americans). Thus, it was hypothesized that those with high PWE scores would display more homonegative attitudes. A significant correlation between PWE and homonegativity supported this hypothesis. Multiple regression analyses revealed that PWE interacted with religious beliefs, and religious beliefs interacted marginally with the idea of homosexuality as a choice. Those with high religious beliefs and who strongly believed that homosexuality was a choice were more likely to have negative attitudes towards homosexuals. The implications of these findings are discussed, with particular respect to reducing homonegative attitudes.     

Young People,Sexuality, and HIV Prevention Within Christian Faith Communities in South Africa: A Cross-Sectional Survey

Faith communities exert a powerful influence on the life of their members, and studies are needed about how they may be able to influence young people’s attitudes regarding sexuality and HIV prevention. Data were collected through a self-administered questionnaire from young people (811), aged 15–24 years, affiliated to the Roman Catholic Church, the Lutheran Church and the Assemblies of God. The majority of participants perceived themselves at risk of HIV infection (53 %). Premarital sexual abstinence was the most frequently (88 %) reported prevention message, followed by faithfulness (23 %), HIV testing (18 %) and condom use (17 %). Furthermore, religious affiliation was associated with education on sexuality and HIV in youth groups, with better information given to members of the Lutheran and Catholic churches. Faith communities need to strengthen their capacity to educate young people in a more holistic way about sexuality and HIV prevention.     

Gendered Organizations and Inequality Regimes: Gender,Homosexuality, and Inequality Within Religious Congregations

Building upon Acker's ( 1990 . Hierarchies, jobs, bodies: A theory of gendered organizations. Gender and Society 4(2):139–58; 2006. Inequality regimes: Gender, class, and race in organizations. Gender and Society 20(4):441–64) theory of gendered organizations and inequality regimes, this study investigates the extent to which inequality in gender and sexuality are linked within religious congregations. Using a nationally representative sample of congregations in the United States, the results demonstrate that a congregation's stance toward allowing women to serve as head clergyperson is significantly associated with its acceptance of gays and lesbians as members or leaders within the congregation. This research extends existing literature in three ways. First, it offers support for the utility of the concept of inequality regimes for investigating dimensions of inequality in addition to gender. Second, it provides evidence of the intersection of gender and sexuality within religious congregations, thereby contributing to the growing dialogue on congregational responses to homosexuality. Finally, these findings propose a number of avenues for future research regarding gender, sexuality, and organizations.     

The construction of the homosexual ‘other’ by British Muslim heterosexuals

Islam’s explicit condemnation of homosexuality has created a theologically based homophobia which engenders the intolerance of homosexuals by Muslims. In this article I explore Muslim attitudes towards homosexuality and homosexuals as this area has elicited very little research. Based on structured interviews with 68 Muslim male and female heterosexuals I examine the connection between participants’ attitudes towards homosexuality and their understanding of gender and gender roles. I also analyse whether participants’ views are shaped by their religious beliefs and values. Age, gender, education and level of religiosity are analysed to see whether they affect attitudes. Data suggest that participants held negative attitudes towards homosexuals and this is the result of being religiously conservative in their attitudes towards homosexuality and gender roles.

Post-Traumatic Stress and World Assumptions: The Effects of Religious Coping

Religiosity has been shown to moderate the negative effects of traumatic event experiences. The current study was deigned to examine the relationship between post-traumatic stress (PTS) following traumatic event exposure; world assumptions defined as basic cognitive schemas regarding the world; and self and religious coping conceptualized as drawing on religious beliefs and practices for understanding and dealing with life stressors. This study examined 777 Israeli undergraduate students who completed several questionnaires which sampled individual world assumptions and religious coping in addition to measuring PTS, as manifested by the PTSD check list. Results indicate that positive religious coping was significantly associated with more positive world assumptions, while negative religious coping was significantly associated with more negative world assumptions. Additionally, negative world assumptions were significantly associated with more avoidance symptoms, while reporting higher rates of traumatic event exposure was significantly associated with more hyper-arousal. These findings suggest that religious-related cognitive schemas directly affect world assumptions by creating protective shields that may prevent the negative effects of confronting an extreme negative experience.     

Three contributions to understanding human sexuality

A critical review of three recent studies of sexuality is placed against the background of four groups that have, for the past decade, attempted to discern the most important facts—known or still to be discovered—about human sexuality. The books reviewed are:The Pleasure Bond by William H. Masters and Virginia Johnson;Christian, Celebrate Your Sexuality by Dwight Hervey Small; andMale Homosexuals: Their Problems and Adaptations by Martin S. Weinberg and Colin J. Williams.     

Beliefs Contributing to HIV‐related Stigma in African and Afro‐Caribbean Communities in the Netherlands

Thirty years after the first diagnosis, people living with HIV (PLWH) around the world continue to report stigmatizing experiences. In this study, beliefs contributing to HIV‐related stigma in African and Afro‐Caribbean diaspora communities and their cultural context were explored through semi‐structured interviews with HIV‐positive (N = 42) and HIV‐negative (N = 52) African, Antillean and Surinamese diaspora community members in the Netherlands. Beliefs that HIV is highly contagious, that HIV is a very severe disease, and that PLWH are personally responsible for acquiring their HIV infection were found to contribute to HIV‐related stigma, as did the belief that PLWH are HIV‐positive because they engaged in norm‐violating behaviour such as promiscuity, commercial sex work, and, for Afro‐Caribbean diaspora, also homosexuality. These beliefs were found to be exacerbated and perpetuated by cultural taboos on talking about HIV and sexuality. HIV‐related stigma reduction interventions should focus on changing these beliefs and breaking cultural taboos on HIV and sexuality in a manner that is participatory and consistent with the current theory and empirical findings. Copyright © 2011 John Wiley & Sons, Ltd.     

The Moral Hazards Of Christian Obligations In Brazil's Rural Zona Da Mata

From 1999 through 2003, applied research in Brazil's Zona da Mata was undertaken to identify the reasons why some households choose, either actively or by default, not to participate in rural assistance efforts. Class-based guiding hypotheses held that participation would correlate positively with economic, demographic and health measures of household need, but found only limited support. These hypotheses found their greatest support within the community's small but rapidly growing Pentecostal congregation, but were generally contradicted within the community's much larger Catholic congregation, and totally contradicted by full participation, regardless of need or religious affiliation, within one of the research community's 14 hamlets. The hamlet's contradiction resulted from a pooling of an extended family's labour and resources to achieve full participation. The larger community's contradiction of the guiding hypotheses resulted from the wealthiest Catholic households' self-described ‘Christian obligations’ to provide garden produce upon request to the poorest Catholic households.

The earth does not yield its fruits without a particular human response to God's gift, that is to say, without work. (John Paul II, Centesimus Annus, cited in Neuhaus 1999 Neuhaus, Fr. Richard John. 1999. Appointment in Rome, New York: The Crossroads Publishing Company.  [Google Scholar])     

A Preliminary Investigation of the Role of Religion for Family Members of Lesbian,Gay Male,or Bisexual Male and Female Individuals

Religious faith is an important aspect of many people's lives, but the doctrinal teachings of many faiths are that homosexuality is a sin. Little is known about the impact of these teachings on the family members of lesbian, gay male, or bisexual male and female (LGB) individuals. Eighty‐eight family members of LGB individuals were surveyed regarding the role of religion in acceptance of their family member and how they reconciled any conflicts between religious beliefs and family member's sexual orientation. The most commonly identified theme was believing that the unconditional love associated with God extended to their LGB family member. Implications for counselors are discussed.     

Religious attributions pertaining to the causes and cures of mental illness

In this Australian study, 126 Protestant Christian participants, 52 females and 74 males, were assessed for their beliefs about the importance of 26 causal variables and 25 treatment variables for two mental disorders: Major Depression and Schizophrenia. Factor analysis revealed four causal factors, common to both conditions, labelled as religious factors, physical factors, coping style and social/environmental stressors. Furthermore, four treatment factors emerged: religious means, professional help, help from others (non-professional) and self-initiated means. Explanatory variables for these beliefs were assessed using: a Religious Beliefs Inventory (RBI) to measure religious beliefs; a Values Survey (VS) including a measure of Christian religious values; and a Religion and Mental Health Inventory (RMHI) to measure cognitive dissonance (cf. Festinger, 1957 Festinger L 1957 A Theory of cognitive dissonance Evanston IL Row & Peterson  [Google Scholar]) between religious faith and perceptions of mental-health principles. The results revealed that religious beliefs, religious values and cognitive dissonance function as predictors of the attribution of the causes and treatments, for Major Depression and Schizophrenia, to religious factors. An additional finding of this study was that 38.2% of the participants endorsed a demonic aetiology of Major Depression, and 37.4% of the participants endorsed a demonic aetiology of Schizophrenia.     

Streamlining experiment data manipulation with psychology experiment data interchange format (PXDIF)

The use of small computers to automate psychology experiments has raised a number of development and logistical problems that interrupt the smooth flow of work from hypotheses to conclusions and publication. Currently, the outstanding bottleneck is the tedious and error-prone manipulation of raw experiment data in preparation for use in commercial data visualization and statistics packages. This problem is addressed by a self-describing data format PXDIF. Companion software can perform most needed manipulations automatically or with minimal experimenter involvement.     

Observers' Perceptions of a Counselor's Treatment of a Religious Issue

How a counselor treats a client's religious beliefs may affect perceptions of the counselor. Participants (N =102) of either high or low Christian commitment rated a videotaped excerpt from counseling in which a client's religious belief was either supported, ignored, or challenged. Participants' religious beliefs did not affect participants' ratings of the counselor. Results suggested, however, that most college students expect counselors to support a client's religious beliefs or attend to psychological (rather than religious) beliefs rather than challenge a client's religious beliefs.     

Homosexuality,the Halacha,and the helping professions

The position of Jewish writings on homosexuality is the topic of inquiry. Overt homosexuality, child homosexuality, and lesbianism are examined in the light of Jewish Halacha (law). Though Talmudic writings view homosexuality with severe disapproval, a sprrit of tolerance and compassion is also voiced in them. It is suggested here that Jewish law placed overt homosexuality in the category of illness to evoke compassion for it Halachic insights also suggest that homosexualities be viewed differentially. Activities involving minors and lesbians are not given equal weight in the realm of retribution. There are efforts to obviate social stigma. Prevention and rehabilitation are given major concern. To conclude the article, the role of the Jewish religious practitioner and his responsibilities vis-à-vis the homosexual client are given a brief examination.     

Children's Graffiti: Visual Communication from a Developmental Perspective

The graffiti of children, an unobtrusive measure collected in Puerto Rican natural settings, revealed the children's views about the world. Results show that these graffiti reflect a wide variety of content related to the child's immediate life experiences such as concerns with their self-identity, interpersonal relations, cultural understandings, sexuality, and religious and political beliefs.     

Sorority and Fraternity Membership and Religious Behaviors: Relation to Gender Attitudes

This study was designed to explore gender attitudes and religious behaviors among sorority/fraternity (S/F) and non-S/F undergraduates. Two hundred and seventy-nine participants completed the Gender Attitude Inventory (GAI, a multidimensional gender attitudes instrument), items that assessed religious behaviors (i.e., attendance in a place of worship and frequency of prayer), and a measure of social desirability. Overall, it was found that fraternity members, compared to sorority and non-S/F members, held more stereotypical gender attitudes. Specifically, the results suggest that fraternity members tend to accept stereotypical beliefs about women and male heterosexual violence toward women; endorse casual sex by women; reject women's political leadership; oppose women's rights; and believe in differential work roles. Attendance in a place of worship and prayer were related to greater disapproval of casual sex by women. Non-S/F members who prayed at least weekly reported slightly higher condemnation of homosexuality than S/F members did.     

How Evangelicals from Two Churches in the American Southwest Frame Their Relationship with the Environment

In this article, we analyze the ways in which Evangelicals frame a rhetoric of environmental concern and environmental apathy, with a larger focus on the latter. Heeding calls to further explore within-Evangelical differences, we compare environmental narratives of 20 leaders and laity of a predominantly white Southern Baptist congregation and 20 leaders and laity from an African American Baptist church, both located in a Southwestern American city. We find, especially on the topic of climate change, that most Evangelicals in our study readily evince environmental apathy, which we explore in depth. In particular, we find a belief in a rigid hierarchy of God, humans, and then the environment; a belief in the sovereignty of God; and evangelical eschatological beliefs help generate narratives of environmental apathy. There are different environmental narratives, between the two congregations, that are framed in terms of political affiliation and socioeconomic status. But we find little evidence to suggest that religious beliefs foster different environmental attitudes across the two congregations. We conclude with future research directions and implications for those who wish to foster environmental concern among Evangelicals.     

Sexual Encounters and Manhood Acts: Evangelicals,Latter‐Day Saints,and Religious Masculinities

The experiences of men in traditional religions are complex, at times inconsistent, and not necessarily the direct result of religious teachings. This article draws from two qualitative case studies to examine the ways in which evangelical and Latter‐Day Saint men understand masculinity and their spiritual beliefs in the context of sexual activity. The authors present two masculine practices—acceptance of sexual rejection and sexual indifference—that allow religious men in this study to simultaneously challenge and uphold the system of hegemonic masculinity that their traditions promote. These findings point to the moments when creative, interpretative work helps religious men to reconcile their experiences with religious expectations and to alleviate the tensions they face in their everyday lives. This article offers new insights into how gender and sexuality studies may be integrated into the sociology of religion.     

Legal and Ethical Implications of Refusing to Counsel Homosexual Clients

In 2001, a federal appeals court upheld the job termination of a counselor who requested being excused from counseling a lesbian client on relationship issues because homosexuality conflicted with the counselor's religious beliefs (Bruff v. North Mississippi Health Services, Inc., 2001). This article provides the facts of the case and the legal reasoning of the court. The authors also explore the legal and ethical issues related to this case.