Examining the Presence of Congregational Programs Focused on Violence Against Women

Religious congregations are uniquely poised to provide programs to support survivors of violence against women; yet little is known regarding the prevalence of such programs. In this study, we used data from three waves of the National Congregation Study (N = 3334) to examine change across time in the presence of a congregational program to support survivors of sexual assault or domestic violence. We also explored results among different Christian religious traditions across time. Given the gendered nature of this violence, we also tested whether the (a) gender of the head clergy (i.e., religious leader), and (b) ability of women to serve in congregational leadership roles predicted the presence of programs. As points of comparison, we also examined the total number of congregational social service programs and food programs in particular. Overall, we found different patterns of change across religious traditions for the different programs. Moreover, clergy gender and the ability of women to serve in leadership roles predicted the presence of different types of programs. Limitations, implications, and directions for future research also are discussed.     

Risk Factors,Self-Attributions,and Adjustment Problems Among Victims of Sexual Coercion1

College women (N= 125) were surveyed about their experiences with sexual coercion. Forty-two percent of the sample reported one or more coercive incidents involving completed intercourse (26%) or attempted intercourse (16%). Only 6% of these incidents were reported to police or campus authorities. Of the victims, 92% knew their assailants, at least casually. A combination of demographic, sexual history, and personality characteristics predicted 21 % of the variance in experience with sexual coercion. The variables most highly associated with reported victimization were frequency of sexual activity and religiosity; women who were more sexually active and who attended religious services less often were more likely to report experiencing sexual coercion than were women who were less sexually active and who attended religious services more often. A combination of situational and attitudinal variables predicted 52% of the variance in victim attributions. The variables most highly correlated with attributions were degree of victim assertiveness and the type of force used by the assailant; less assertive women and women who had been coerced by the use of economic or psychological force made relatively more internal attributions about the coercion incidents they had been involved in than did women who were more assertive and women who had been coerced by means of physical force. Finally, a combination of situational and attitudinal variables predicted 34% of the variance in victim-reported adjustment problems following the coercion incident. The use of economic or psychological force, greater physical injury, and relative acceptance of interpersonal violence were associated with more severe adjustment problems, whereas the use of physical force, less physical injury, and relative rejection of interpersonal violence were associated with less severe adjustment problems. The implications of these results for the reduction of acquaintance assault and for the counseling of victims are discussed.     

Baring Their Souls in Online Profiles or Not? Religious Self‐Disclosure in Social Media

This study measured the prevalence of religious self‐disclosure in public MySpace profiles that belonged to a subsample of National Study of Youth and Religion (NSYR) wave 3 respondents (N = 560). Personal attributes associated with religious identification as well as the overall quantity of religious self‐disclosures are examined. A majority (62 percent) of profile owners identified their religious affiliations online, although relatively few profile owners (30 percent) said anything about religion outside the religion‐designated field. Most affiliation reports (80 percent) were consistent with the profile owner's reported affiliation on the survey. Religious profile owners disclosed more about religion when they also believed that religion is a public matter or if they evaluated organized religion positively. Evangelical Protestants said more about religion than other respondents. Religiosity, believing that religion is a public matter, and the religiosity of profile owners’ friendship group were all positively associated with religious identification and self‐disclosure.     

Intellectual humility and forgiveness of religious leaders

This article presents two studies that examined how perceptions of intellectual humility affect response to a transgression by a religious leader. In Study 1, participants (N = 105) rated the religious leader on intellectual humility regarding different religious beliefs and values, as well as general humility and forgiveness of the leader for a transgression. Perceived intellectual humility was positively associated with forgiveness, even when controlling for perceived general humility. In Study 2, we replicated the findings from Study 1 on an independent sample (N = 299). Also, the type of offense moderated the association between perceived intellectual humility and forgiveness. For participants, who reported an offense in the area of religious beliefs, values, or convictions, the association between perceived intellectual humility and forgiveness was stronger than for participants, who reported a different type of offense. We conclude by discussing limitations and areas for future research.     

Sex Selection Technology: A Prediction of Its Use and Effect

We surveyed 281 undergraduates to assess their sexual preference for a firstborn child and their willingness to use sex selection technology. Results indicated overall preference for a boy among these respondents whether or not they indicated a willingness to use reproductive technology. Black women reported a greater willingness to use technology than did White women (p < .05), and older respondents (p < .10) also reported a greater intention to use the technology. Catholics were less willing to use technology than all other religious sects (p < .05). Of the 51 respondents who indicated their willingness to use technology, 73% preferred sons (p < .01). This finding held across sex, race, religion, age, and income levels. Support for the women's movement was unrelated to either preference or projected use of sex selection technology.     

The Impact of Religious Commitment on Women’s Sexual Self-Esteem

Religious commitment is associated with decreased sexual activity, poor sexual satisfaction, and sexual guilt, particularly among women. The purpose of this paper was to investigate how religious commitment is related to sexual self-esteem among women. Participants included 196 female undergraduate students, 87 % of whom identified as Christian. Participants completed the Sexual Self-Esteem Inventory for Women (SSEI-W), Religious Commitment Inventory-10, Revised Religious Fundamentalism Scale, Brief Sexual Attitudes Scale, and a measure of their perception of God’s view of sex. Results suggested that women with high religious commitment held more conservative sexual attitudes. Significant relationships between religious commitment and two subscales (moral judgment and attractiveness) of the SSEI-W revealed that women with high religious commitment were less likely to perceive sex as congruent with their moral values and simultaneously reported significantly greater confidence in their sexual attractiveness. A significant relationship between religious commitment and overall sexual self-esteem was found for women whose religion of origin was Catholicism, such that those with higher religious commitment reported lower sexual self-esteem. A hierarchical regression analysis revealed that high religious commitment and perception that God viewed sex negatively independently predicted lower sexual self-esteem, as related to moral judgment. Implications of the findings are provided.     

Racial/Ethnic Differences in Religious Involvement in a Multi-Ethnic Cohort of Midlife Women

We examined racial/ethnic differences in five measures of religious involvement (worship attendance, religious social support, importance of faith, comfort from religion, and frequency of prayer or meditation) among 2,690 women, age 42–52 years, participating in the Study of Women's Health Across the Nation (SWAN). The women reported five racial/ethnic identifications: white, African American, Hispanic, Japanese, and Chinese. A large proportion of the Asian and Hispanic women were born outside the United States (Japanese 48 percent, Chinese 69.5 percent, Hispanic 89.1 percent). African-American and Hispanic women reported the highest levels of religious involvement. White and Japanese women reported similar levels of involvement for four measures. Compared to the white women, the Chinese women reported similar levels of worship attendance and religious social support, but lower levels for the other three measures. These racial/ethnic differences were not explained by differences in religious preference, acculturation, or sociodemographic factors. With the exception of worship attendance, in adjusted models, measures of acculturation were not significantly associated with religious involvement .     

Hidden reality: sexual sphere in brain tumor patients

Most reports emphasize that tumors and their treatments affect sexual function. To date, no studies have focused on sexual functioning in patients with brain tumors. Our study’s objective is to describe the sexual sphere of patients with brain tumors and examine the possible differences between patients who reported sexual dysfunctions and those who did not with respect to their psychological and functional status. We tested 46 patients with brain tumors. We used an ad hoc questionnaire to assess patients’ subjective perception of their own sexual sphere. To assess patients’ psychological status, we used the following questionnaires: Hospital Anxiety and Depression Scale; Psychological Distress Inventory; EORTC QLQ-C30; EORTC QLQ-BN20. Fifty-eight percent of patients reported sexual disturbance. Our data showed that a lack of or decrease in sexual desire is the most common sexual problem reported by our patients (56%). Patients with sexual problems reported higher levels of anxiety and depression and a worse self-reported quality of life (QoL) than did those who did not perceive adverse changes in their sexual sphere. In addition, we found that patients with a better performance status (KPS) reported more changes in sexual behaviors than did those who had performance difficulties. Of the patients, 15.2% received information regarding possible changes in the sexual sphere by physicians. Additionally, 10.8 of 15.2% of the patients reported having explicitly requested information from physicians. The study demonstrated a relation between QoL and sexual function. Therefore, it would be important to encourage clinicians to ask questions regarding patients’ sexual issues, thus providing them with an opportunity to expose their difficulties and receive adequate support.     

Religion and Coping with Sexual Impotence in Later Life

ABSTRACT

Eighty-three elderly men with sexual impotence attending a university-affiliated urology clinic underwent psychological evaluations. Religious conservatives and frequent church attenders showed a greater prevalence of help-seeking behaviors; they were also more likely to perceive their partners as supportive of their attempts to get help for impotence problems. There was no evidence that either religious affiliation or activity buffered against the psycho-logical stresses conferred by sexual dysfunction. Moreover, religious conservatives and frequent attenders were more restricted in the range of sexual behaviors they used to facilitate arousal and maximize partner satisfaction. These Findings may help guide clinicians and counselors called on to address male sexual dysfunction among the religious elderly.     

Traditional Religious Doctrine and Women's Sexuality

Abstract

For many women the connection between sexuality and spirituality is frequently experienced in the context of their past or current religious beliefsbeliefs that privilege intercourse and male pleasure while ignoring much of what is rich and important in women's sexual experiencingresulting in feelings of shame, guilt and disconnection from a vital source of their power and pleasure. The focus of this paper is on the differences between religiosity and spirituality, and how women can be assisted to develop more positive and affirming sexual self constructions and nurture a more empowering sense of spirituality in their lives, in the face of sometimes oppressive religious teachings and beliefs. Suggestions are provided for helping women create more positive connections between their spiritual and sexual selves, irrespective of their religious affiliations and beliefs.     

Group Size and the Trajectory of Religious Identification

The relative size of religious groups or denominations within societies or nations influences variation in the extent to which group members psychologically identify with their religion. National‐level census data measuring the proportional size of religious groups in New Zealand are merged with nationally representative data on self‐reported psychological identification drawn from the New Zealand Attitudes and Values Study. A multilevel random coefficient model shows a logarithmic function for the relationship between religious group size and average group‐level religious identification. Members of smaller religious groups (less than 1.5 percent of the population) tend to strongly identify with their religion, whereas members of groups that are larger in size (over 6 percent of the population) tend to be less identified, on average. Religious group cohesion may be a dynamic process. Larger religious groups are less cohesive and experience more contested identities and ideological positions (average group identification is lower).     

A COMPARISON OF MALE AND FEMALE COLLEGE STUDENTS' EXPERIENCES OF SEXUAL COERCION

Research comparing men's and women's experiences of sexual coercion has typically assessed differences in prevalence rates and risk. We extended this line of research by comparing the contexts of sexual coercion and reactions to sexually coercive experiences in an attempt to understand the meanings that men and women attribute to these events. Participants were 433 randomly selected college students who responded to an anonymous survey. In line with past research, more men than women reported being sexually coercive, and more women than men reported being sexually coerced in the preceding year. There was a great degree of correspondence between men's and women's reports of the contexts within which sexual coercion occurred. According to their reports, sexual coercion occurred primarily within the heterosexual dating context. Compared to men, however, women reported more negative reactions and stronger resistance to the use of sexual coercion. These findings emphasize how comparisons of prevalence rates alone may obscure important differences in the phenomenology of sexually coercive incidents for men and women. Findings are discussed in terms of implications for the development of education and prevention programs and the need to reevaluate current approaches to interpreting prevalence reports.     

The quest for intimate/sexual citizenship: lived experiences of lesbian and bisexual Muslim women

In recent years, the concept of ‘citizenship’ has increasingly been subjected to critique for its ‘heterosexist’ underpinnings. Indeed, in the case of non-heterosexual Muslims in Europe—particularly women—their quest for legal and cultural citizenship is inextricably linked to that for intimate/sexual citizenship. This paper draws upon a qualitative research project exploring the lived experiences of British lesbian and bisexual Muslim women, as well as the work of support groups such as the Safra Project and Imaan. It argues that, in the mainstream society—where their cultural and religious minority statuses are paramount—lesbian and bisexual Muslim women, like their heterosexual counterparts, have to manage prominent issues such as Islamophobia, racism, and assimilationist government policies that significantly inform their bodily performances and social identities. However, within their own religious and cultural communities, their sexual orientation often undermines their sense of belonging and compels them to ‘queer’ Islam. Their ‘minority within minority’ status underlines their quest for the right to: accurate representation, maintenance of identity/lifestyle, freedom from discrimination based on sexual orientation, practice of religious faith in harmony with sexuality, participation in religious/community life; and be different. They achieve this through the ‘queering’ of religious texts and traditions, and grassroots support network. Indeed, their quest for legal and cultural citizenship unites them with fellow Muslims, but their quest for intimate/sexual citizenship, puts them on a collusion course with the majority of Muslims. Their experiences further demonstrate the problematics of multiple belongings in Europe.

An Investigation of Religion and Spirituality of Sexual Minorities in the United States: Exploring Perceptions,Intrinsic Religiosity,and Outness to Religious Communities

We investigated how sexual minority participants in the United States (N = 217; M age = 36.36 years) viewed organized religion and their relationships with a higher power. In addition, we examined the associations between levels of outness in religious communities, internalized heterosexism (IH), intrinsic religiosity, and depression. Open-ended responses revealed that views of organized religion fell into three categories—negative (57.9%), positive (9.1%), and ambivalent (33%)—and participants reported a variety of relationships to a higher power—existing relationship (61.5%), no relationship (19%), fractured relationship (4.6%), and some who felt unsure (10.8%). Participants with greater outness to a religious community reported less IH and higher intrinsic religiosity. Also, outness to a religious community moderated the association between IH and depression, such that there was not a significant association between IH and depression for individuals with low levels of outness. However, at average to high levels of outness, there was a significant association between IH and depression.     

The fear of confession? High Catholic collective narcissism and low secure identification with Catholics predict increased pedophilia myth acceptance

Over the past 30 years, the Catholic Church has been rocked by a series of child sexual abuse scandals worldwide. Some of the religious officials suggested that the children are partly to blame for being sexually abused by priests. We assumed that such convictions (i.e., pedophilia myth acceptance) should be associated with a defensive commitment to one's religious group, captured by religious collective narcissism. In two studies conducted among Polish participants (Study 1, longitudinal, n = 719; Study 2, cross-sectional, n = 357), we found that pedophilia myth acceptance was positively predicted by Catholic narcissism but negatively by secure identification with Catholics. We additionally demonstrated that the effect of Catholic narcissism on pedophilia myth acceptance was mediated by a siege mentality with respect to the religious in-group. We discuss the role of different types of group commitment in predicting in-group criticism and prejudice against underaged victims of sexual abuse.     

Battered women venerating a vicious Virgin: Reconsidering Marianismo at a Bolivian pilgrimage shrine

Scholarly literature on domestic violence in Latin America often relates it to machismo and marianismo. Within this gender paradigm, women are understood to embrace the values of the Virgin Mary as a passive submissive role model. However, these studies omit facts relating to the actual role of the Virgin in daily practices. This article investigates whether women indeed view Mary as encouraging them to passively accept gender-related suffering by relating Bolivian women's experiences of domestic violence to their daily interpretations of the Virgin of Urkupiña in Quillacollo, Bolivia. We have found that the influences of religious syncretism have been largely ignored. In daily religious experiences of battered women the Virgin of Urkupiña's association with Pachamama is of great importance. We argue that women do not accept their situation in a marianistic way. Rather, rage is a central concept in their religious experiences. As their economical, social and physical means are limited, women draw on spiritual powers, among which is the Virgin of Urkupiña. The Virgin of Urkupiña is not only venerated for her capacity to endure suffering, but also as a powerful goddess of vengeance.     

Development and Initial Validation of an Implicit Measure of Religiousness‐Spirituality

An implicit measure of religiousness‐spirituality (RS) was constructed and used in two studies. In Study 1, undergraduates completed a Religiousness‐Spirituality Implicit Association Test (RS‐IAT) and several self‐report measures of RS and related constructs (e.g., religious fundamentalism, authoritarianism). Informants rated the participants’ RS. The RS‐IAT was internally consistent. Implicit RS correlated positively with self‐reported RS, spiritual transcendence, spiritual experiences, religious fundamentalism, and intrinsic religiousness. Informant ratings correlated positively with participants’ self‐reported religiousness but not implicit RS. In Study 2, implicit RS accounted for unique variability in self‐reported attitudes toward gay men and lesbian women when controlling for self‐reported religiousness and right‐wing authoritarianism. These findings demonstrate that an implicit measure of trait RS explains some variability in attitudes that self‐report measures do not. An implicit measure of RS could advance the scientific study of religion beyond what is known from self‐report measures.     

The association of forgiveness and 12-month prevalence of major depressive episode: Gender differences in a probability sample of U.S. adults

Research suggests that gender differences in interpersonal orientations may differentially predispose women and men to depression. While women tend to be more interdependent and show interpersonal depressive styles, men are more independent and show self-critical styles. Forgiveness is one religious/spiritual, interpersonal variable that has received very little attention in the literature on depression. Hence, the purpose of this study was to examine forgiveness as a multidimensional, inter-relational variable that may have differential associations with depression in women and men. We measured multiple forms of forgiveness and assessed 12-month prevalence of major depressive episode using a screening version of the Composite International Diagnostic Interview. We controlled for religiousness/spirituality and demographic in our analyses, and used data from a nationally representative, probability sample of 1,423 adults, ages 18 years and older. Women reported higher levels of religiousness/spirituality and forgiveness than men. Among women, forgiveness of others, forgiveness of self, and feeling forgiven by God were associated with decreased odds of depression (p < 0.05), whereas seeking forgiveness was associated with increased odds (p < 0.05). For men, only forgiveness of oneself was significantly associated with decreased odds of depression (p < 0.05).     

Self-esteem among lesbian,gay, bisexual and same-sex-attracted Mormons and ex-Mormons

Lesbian, gay, bisexual and same-sex-attracted (LGB/SSA) individuals in conservative religions often experience stigma, shame, and psychological distress in reconciling their religious and sexual identities, yet religion can also provide existential comfort and social support. We investigated relationships among self-esteem, participation in the Mormon Church, and sexual identity acceptance among 348 LGB/SSA Mormons and ex-Mormons in 2013–2014 and found that the two groups reported similar self-esteem. By testing plausible mediators (family support, gay/SSA identity acceptance, and agreement with Mormon Church policy prohibiting same-sex behaviour) through a path model, results revealed different pathways to self-esteem. Practicing LGB/SSA Mormons reported higher family support and lower gay/SSA identity acceptance than ex-Mormons, while those self-identifying as SSA but not gay reported lower gay/SSA identity acceptance. We suggest that religiously active Mormons demonstrate low self-acceptance of their gay/SSA identity while ex-Mormons suffer loss of familial and social support, resulting in equal self-esteem across church status groups.