Does Knowing Why Someone is Gay Influence Tolerance? Genetic,Environmental, Choice,and “Reparative” Explanations

In the U.S., belief that sexual orientation is genetically based is tied to greater tolerance toward gay men and lesbians and a belief that they deserve rights equal to those of other citizens. This study explores whether evidence for a particular causal explanation of sexual orientation influences participants’ tolerance toward gay men and lesbians. Participants were 224 heterosexual college students provided with scientific evidence that sexual orientation is genetically caused, environmentally caused, or a choice, who then answered questionnaires assessing their attitudes toward science, their tolerance toward gay men and lesbians, their selection of the best explanation for sexual orientation, and their assessments of statements about an imagined gay man (which, together, comprised their level of support for a “reparative” explanation of gay male sexuality viewed as the result of trauma, poor father–son relations, and immorality). Participants who were male, black, religious, or believed that the environmental or choice explanation of sexual orientation was the best, were less tolerant and more supportive of the reparative explanation than, respectively, participants who were female, white, nonreligious, or believed that the genetic explanation was the best. By contrast, participants were less tolerant when they read that scientific findings support a genetic explanation than when they read that scientific findings support choice as an explanation. Participants’ level of support for the reparative explanation correlated positively with their level of intolerance, suggesting that increasing tolerance toward gay men and lesbians may be more dependent on diminishing support for tenets of the reparative explanation than in convincing heterosexuals that sexual desires are under genetic control, which may influence some heterosexuals who believe otherwise to feel more intolerant.     

Does bullying others at school lead to adult aggression? The roles of drinking and university participation during the transition to adulthood

This study uses a three‐wave longitudinal study of young Australians to identify developmental processes underlying the relationship between school bullying and physical aggression in early adulthood. The central question is whether and how drinking and participation in work or university study disrupt or entrench aggressive pathways from school bullying to adult aggression. Self‐report data were collected from 88 females and 63 males (N = 151) during childhood (age 10), adolescence (age 14), and early adulthood (age 20). Participants who bullied other students during childhood and adolescence, or during adolescence only, reported more physical aggression during early adulthood than those who never bullied. However, those who had bullied during adolescence only reported significantly higher adult aggression if they were also drinking at above‐average frequencies. Conversely, participation in university, compared to being in the workforce, was associated with significantly less adult aggression among the at‐risk groups. Findings suggest that particular contexts during early adulthood can offer youth on aggressive trajectories (as evidenced by bullying at school) unique opportunities to turn their behaviour around. Other contexts, however, may exacerbate aggressive behaviour patterns.     

The importance of feeling sexually attractive: Can it predict an individual's experience of their sexuality and sexual relationships across gender and sexual orientation?

Limited research exists on the implications of feeling sexually attractive for various aspects of sexuality and sexual relationships. This article examined associations between self‐perceived sexual attractiveness and sexual esteem, sexual satisfaction and amount of sexual experience, among both men and women who identified as heterosexual (n = 1017), gay or lesbian (n = 1225) or bisexual (n = 651). Results of the study demonstrated that positive self‐perceptions of sexual attractiveness predicted greater sexual esteem, greater sexual satisfaction, a higher frequency of sexual activity with others and a larger number of sexual partners among both men and women who identified as heterosexual, gay, lesbian or bisexual. The findings suggest that feeling sexually attractive may have implications for how an individual experiences their sexuality and sexual relationships regardless of their gender or sexual orientation. The importance of considering an individual's self‐perceptions of sexual attractiveness when they present with concerns related to their sexual experiences or relationships, and the potential benefits of educational and therapeutic interventions designed to enhance self‐perceptions of sexual attractiveness are discussed.     

Quest Religion and the Problem of Limited Compassion

Is the religious questing orientation an unprejudiced orientation that shows tolerance for people to a degree that suggests universal, rather than circumscribed, compassion? To answer this question, 90 undergraduates were given the opportunity to help either of two peers win a monetary prize. The identity of one of the peers was manipulated across two conditions: he or she was presented as holding a religious fundamentalist belief style or belief style unspecified. The purpose of the monetary prize was also varied across two conditions: an activity that either would or would not promote religious fundamentalist behavior. Participants scoring high in religious questing helped the discloser who held a religious fundamentalist belief style less than the discloser who did not, irrespective of whether they promoted religious fundamentalist behavior or not. These results suggest that the questing orientation is associated with prejudice toward the value‐violating person when the salient person value violates the open‐minded belief style of the questing orientation.     

Does Masculinity Thwart Being Religious? An Examination of Older Men’sReligiousness

Previous work shows a significant relationship between gender orientation and being religious in samples of college–age and adult men. Before entering later life, men with a feminine orientation have greater religious involvement than other men. In a sample of older men from three Massachusetts counties, this study assessed the bearing of men'sgender orientation and gender ideology on their religious involvement. Gender orientation more than masculinity ideology was found to be a reliable predictor of older men'sreligiousness. Similar to studies of younger men, a feminine orientation was a significant determinant of the older men's religious participation, commitment, and intrinsic orientation. Older men who define self in very masculine terms, however, engaged in a quest religiosity. When the masculinity ideology contains norms that prescribe the virtues of a traditional masculinity and acquiring status, men's religious orientation was extrinsic (or means) oriented. These important findings are discussed in terms of how masculinity is at times a barrier to men's private devotion and at other times can be a trigger to questing.     

From Sodomy to Sympathy: LDS Elites’ Discursive Construction of Homosexuality Over Time

In this article, we examine how leaders of The Church of Jesus Christ of Latter‐Day Saints (LDS) discursively constructed homosexuality over the last 50 years. Based on textual analysis of LDS talks, magazines, and other publications, we analyze how LDS elites, responding to shifting historical, cultural, and religious interpretations of sexualities, discursively constructed homosexuality as problematic for (1) society from the 1950s to the 1990s, (2) the family from the 1970s to present, and (3) divinely inspired gender roles from the 1980s to present. Further, we show how LDS elites softened their rhetoric in the 1990s, and in so doing, established a new discursive construction of homosexuality as an ailment requiring sympathetic treatment. Throughout our analysis, we also examine how LDS elites accomplished such discursive work in response to shifting societal and religious attitudes concerning sexual minorities. In conclusion, we draw out implications for understanding how religious elites discursively construct sexual norms, the reciprocal relationship between sexual and religious discourse and advocacy, and the importance of examining how dominant religious discourses change over time.     

Sexuality and Religious Commitment Revisited: Exploring the Religious Commitments of Sexual Minorities, 1991–2014

Research on the religious commitments of sexual minorities has burgeoned over the last two decades, yet most studies come from small convenience samples of people actively engaged in religious groups. This study provides an empirical examination of the religiosity of people who report having had same‐sex relations in the last five years using respondents from the General Social Survey (1991–2014) and provides a comparison to respondents from 2008 to 2014 who report their sexual identification as bisexual, gay, or lesbian. All comparisons are made by gender, and compared with male and female heterosexuals. The relationship between behavioral sexuality and religiosity is examined across time periods, distinguishing respondents from 1991 to 2002 from respondents interviewed in 2004–2014. Religious factors examined include religious identification, religious participation, prayer frequency, beliefs about the Bible, beliefs about God, and belief in an afterlife. Multivariate models are estimated to examine whether sociodemographic factors contribute to differences across the gender/sexuality groups.     

Explicit Sexual Movie Viewing in the United States According to Selected Marriage and Lifestyle,Work and Financial,Religion and Political Factors

The purpose of the current study was to evaluate explicit sexual movie use among men and women in the United States according to relationship, lifestyle, work, financial, religious, and political factors. Analyses involved 11,372 adults who responded to questions about demographics and explicitly sexual movie use in the General Social Survey (GSS) from 2000 to 2014. Viewing of an explicit sexual movie in the previous year was significantly greater in men than women (35 vs. 16%); Blacks than Whites (33 vs. 22%); and never married (41 vs. 18% married, 31% separated, and 24% divorced). It also decreased with older age, higher education, and more children in the household. After model adjustment for these variables, viewing an explicit sexual movie was associated with a number of relationship, lifestyle, financial, religious, political, and other variables. For example, viewing such movies was related to less happiness in marriage, multiple sex partners in past year, less satisfaction with one’s financial situation, no religious preference, and a more liberal political orientation. The effect of some variables on pornography viewing differed between men and women. For example, out of men and women who consider themselves to be “not spiritual”, men were more likely to view pornography than women. Explicit sexual movie viewing is associated with factors from diverse domains, including poorer relationship quality, more liberal sexual views and practices, poorer economic conditions, lower religious orientation or commitment, and more liberal political views.     

Mostly heterosexual as a distinct sexual orientation group: A systematic review of the empirical evidence

We reviewed empirical evidence regarding whether mostly heterosexual exists as a sexual orientation distinct from two adjacent groups on a sexual continuum—exclusively heterosexual and substantially bisexual. We addressed the question: Do mostly heterosexuals show a unique profile of sexual and romantic characteristics that distinguishes them as a separate sexual orientation group? We found sufficient data in four areas to support an affirmative answer. Individuals who acknowledged a mostly heterosexual orientation were distinct from adjacent sexual orientation groups in having a small degree of same-sex sexual and/or romantic attraction and, occasionally, same-sex behavior; constituted a substantial prevalence in the population; were relatively stable in their orientation over time; and reported that this sexual identity was subjectively meaningful to them. Findings suggested that self-identification as mostly heterosexual or an acknowledgment of slight same-sex sexuality increases during the teenage years, peaks around the early twenties (somewhat sooner for men than women), and remains relatively high during young adulthood. Limited evidence suggested that prevalence is lower among older participants. These findings have implications for our conceptualization of sexual orientation as a continuum, the nature of sex differences in sexuality, developmental changes in sexuality, biologically based assessments of sexual orientation, and an etiological theory of mostly heterosexuality.     

Using Student Ethnography to Teach Sociology of Religion

Abstract. Engaging students in a course in the Sociology of Religion can be a challenge, particularly when working with student populations in a homogeneous region of the country who have limited experience with religious diversity. We approached the course from a sociological/anthropological perspective, requiring each student to complete an in‐depth participation/observation research experience and write an ethnographic account of a religion or belief system different from his or her own. While other instructors have used a similar pedagogy, using ethnography with our student population was generally successful as a learning and writing tool.     

In Search of Meaning: A Preliminary Typology of Gay Male Spiritual Identity Development

Reconciliation of the conflict between religious identity and sexual orientation has been related to a number of psychological challenges (Lease, Horne, & Noffsinger‐Frazier, 2005; Schuck & Liddle, 2001), and little is known about the convergence of spiritual identity, distinctly defined as separate from religious identity, and sexual orientation identity. This qualitative inquiry investigated the process by which 7 Caucasian gay men from a variety of religious backgrounds constructed spiritual identities outside the realm of institutionalized religion. From the findings, the authors hypothesize a typology of spiritual development influenced by religions of origin. Limitations of the study, implications, and future directions in research are also addressed.     

Does Religious Belief Matter for Grief and Death Anxiety? Experimental Philosophy Meets Psychology of Religion

It is commonly reasoned that religious belief moderates death anxiety and aids in coping with loss. However, a philosophical perspective known as meta‐atheism includes the claim that avowed religious believers grieve deaths and experience death anxiety as intensely as avowed atheists. Thus, we report a study comparing religious believers and nonbelievers on measures of death anxiety and grief. We further investigated the relationships between certain religious beliefs (views of God, afterlife belief, religious orientation) and death anxiety, as well as both painful grief reactions and grief‐related growth. We surveyed 101 participants across the United States, ranging in age (19 to 57), education, and ethnicity. Participants avowing some form of religious belief, in comparison to those not, did not demonstrate lower levels of death anxiety. They did, however, display higher levels of a certain type of death acceptance. Additionally, those professing belief reported less grief and greater growth in response to loss. Greater afterlife belief was not associated with less grief; however, it was associated with both greater grief‐related growth and lower death anxiety.     

Religious Identity,Expression, and Civility in Social Media: Results of Data Mining Latter‐Day Saint Twitter Accounts

This study explores religious self‐identification, religious expression, and civility among projected Latter‐Day Saint Twitter accounts (201,107 accounts and 1,542,229 tweets). Novel methods of data collection and analysis were utilized to test hypotheses related to religious identity and civility against social media data at a large scale. Results indicated that (1) projected LDS Twitter accounts tended to represent authentic (rather than anonymous or pseudonymous) identities; (2) local minority versus majority status did not influence users’ willingness to religiously self‐identify; (3) isolation stigma did not occur when users religiously self‐identified; (4) participants exhibited much lower degrees of incivility than was anticipated from previous studies; and (5) religious self‐identification was connected to improved civility. Results should be of interest to scholars of religion for better understanding participation patterns and religious identity among Latter‐Day Saints and for exploring how these results may transfer to other groups of religious people.     

The “Religiously Mediated Change” of 11 Gay Men: A Case of Unexceptional Sublimation

This article addresses the current controversy in churches concerning homosexuality, especially the claim that the sexual orientation of homosexual males may be changed through religious interventions. Following personal accounts of the uses of “religiously mediated change” discourse in discussions of homosexuality in mainstream Protestant churches, the article focuses on the frequently cited article by Pattison and Pattison (1980) that evaluates 11 white males “who claimed to have changed sexual orientation from exclusive homosexuality to exclusive heterosexuality through participation in a Pentecostal church fellowship” (p. 1553). We evaluate the article in terms of its research design, findings, and conclusions; discuss its claim that the men “changed” in light of Freud’s concept of the sublimation of socially unacceptable psychic energies; and assess the Pentecostal church’s contention that homosexuality is an expression of psychological immaturity. We conclude that in light of the fact that the sublimation of sexual desires and impulses is a common experience among men, and homosexuality is not an expression of psychological immaturity, “religiously mediated change” discourse needs to go beyond claiming that change is possible and present a convincing argument that the change, if effected, will have demonstrable benefits to humanity that would not be realizable if the change did not occur.     

Suicidality Among Gay and Bisexual Men in Taiwan: Its Relationships with Sexuality and Gender Role Characteristics,Homophobic Bullying Victimization,and Social Support

This study aimed to examine the associations of suicidality in emerging adulthood with time of coming out, gender role nonconformity, sexual orientation, traditional and cyber homophobic bullying victimization, and family and peer support during childhood in gay and bisexual men in Taiwan. The frequency of “experiencing suicide ideation” and “attempting suicide” in the past year among 500 gay or bisexual men was examined. The participants’ time of coming out, level of subjective masculinity, sexual orientation, experiences of traditional and cyber homophobic bullying victimization, and levels of family and peer support during childhood were also evaluated. In total, 31% (n = 155) of participants reported experiencing suicide ideation (n = 82) or attempting suicide (n = 73). Early coming out, traditional homophobic bullying victimization, and low family support during childhood increased the risk of suicidality in emerging adulthood; by contrast, family support did not moderate the association of early coming out or traditional bullying victimization with current suicidality. A high proportion of participants reported experiencing suicide ideation and attempt in emerging adulthood. Hence, effective suicide prevention is required for gay and bisexual men. Suicide prevention programs should consider time of coming out, traditional homophobic bullying victimization, and level of family support.     

Religious Practices Among Islamic Immigrants: Moroccan and Turkish Men in Belgium

This study examines the religious participation of Islamic immigrants in Belgium using data from the Migration History and Social Mobility Survey collected in 1994–1996 from 2,200 men who had immigrated from Turkey and Morocco. Religious participation is measured as mosque attendance, fasting during Ramadan, and sacrificing a sheep at the Festival of Sacrifice. Results show that the religious participation of Islamic immigrants depends on both premigration and postmigration characteristics. Religious participation is higher among immigrants who: (1) attended a Koranic school in their country of origin, (2) were socialized in a religious region of their home country, (3) received little schooling, (4) currently live in an area of Belgium with a greater number of mosques, and (5) associate with a high number of co‐ethnics. These results suggest that the religious participation of Islamic immigrants in Belgium is an outcome of characteristics unique to immigrants as well as processes common among the general population.     

Role of Religious Attendance and Identity Conflict in Psychological Well-being

A sample of individuals who identified as gay or lesbian were administered measures of church attendance, their religious organization’s view of homosexuality, perceived conflict between religious faith identity and sexual orientation identity, social support, depression, and generalized anxiety. Among participants who rated their church as rejecting of homosexuality, greater frequency of attendance was related to a higher incidence of GAD symptoms, but not depression. No correlation was found for those attending accepting faith communities. Those who attend rejecting faith communities attended services less often, experienced greater identity conflict, and reported significantly less social support than those of the Accepted group. Regression analyses indicated that identity conflict and social support did not fully account for the relationship between attendance and GAD symptoms. Overall, findings from the current study support previous suggestions that participation in conservative or rejecting religious communities may adversely affect the emotional well-being of GL individuals.     

Father absence,sociosexual orientation,and same-sex sexuality in women and men

A recent evolutionary theory of female sexual fluidity suggests that women may not have sexual orientations in the same sense that men do, and that women's apparent sexual orientation may instead be a byproduct of their sociosexual orientation. One developmental factor that has consistently been shown to influence sociosexual orientation is father absence in childhood. Consistent with the prediction of the theory, the analyses of the National Longitudinal Study of Adolescent to Adult Health (Add Health) data show that father absence significantly increases women's, but not men's, same-sex sexuality in adulthood, whether it is measured by self identity, sexual behaviour, or romantic attraction. Further consistent with the theory, the association between father absence and same-sex sexuality in women is entirely mediated by their sociosexual orientation.