Sexual prejudice, sexism, and religion

Development and Validation of the Sexual Minority and Religious Identity Integration (SMRII) Scale

Despite the psychosocial strain of homonegative religious attitudes, many people with minoritized sexual identities also hold religious identities and benefit from integrating their sexual minority and religious identities. However, for research and clinical practice to advance, a reliable and valid measure of sexual and religious identity integration is needed. The present study reports on the development and validation of the Sexual Minority and Religious Identity Integration (SMRII) Scale. Participants were comprised of two subsamples for whom sexual and religious identity is particularly salient (Latter-day Saints and Muslims) as well as a third subsample of the general sexual minority population-totaling 1,424 individuals (39% POC, 62% cisman, 27% ciswoman, 11% trans/non-binary/genderqueer). Exploratory and confirmatory factor analyses indicated that the 5-item scale measures a single unidimensional construct. This scale demonstrated good internal consistency in the total sample (α = .80) as well as metric and scalar invariance along relevant demographics. The SMRII also evidenced strong convergent and discriminant validity, significantly correlating with other measures of religious and sexual minority identity typically between r = .2 and r = .5. Taken together, initial findings indicate that the SMRII is a psychometrically sound measure that is brief enough to be utilized in research and clinical settings.Public Significance Statement: This article introduces the Sexual Minority and Religious Identity Integration Scale (SMRII) as a reliable and valid assessment of the degree to which individuals integrate their sexual minority and religious identities. This five-item measure is brief enough to be utilized in both research and clinical settings.

Does Internalized Stigma Change the Way that Religiousness Relates to Depression for People with Marginalized Sexualities?

Drawing on minority stress and intersectionality theories, we examine whether the relationship between religiousness and depression among people with marginalized sexualities changes as a function of their experience of internalized stigma. Analyses of a sample of 260 people with marginalized sexualities suggested that the relationship between religiousness and depression was moderated by internalized homonegativity. Simple slopes analyses revealed that when people with marginalized sexualities reported higher degrees of internalized homonegativity, the relationship between religiousness and depression was positive. Conversely, when people with marginalized sexualities reported lower degrees of internalized homonegativity, religiousness was negatively related to depression. Dismantling analyses using subscales of the Internalized Homonegativity Inventory suggested that these effects are largely driven by personal homonegativity and participants' views of the morality of homosexuality. Taken together, these results suggest that religiousness may be positive for people with marginalized sexualities when they experience low degrees of internalized stigma. Further, results suggest that both people with marginalized sexualities' negative self-views and negative views of people with marginalized sexualities generally may affect the ways in which people with marginalized sexualities experience religiousness, and how it ultimately impacts them psychologically.

Religion/Spirituality, Stress, and Resilience Among Sexual and Gender Minorities: The Religious/Spiritual Stress and Resilience Model

Although many sexual and gender minorities (SGMs) consider themselves religious or spiritual, the impact of this religiousness or spirituality (RS) on their health is poorly understood. We introduce the religious/spiritual stress and resilience model (RSSR) to provide a robust framework for understanding the variegated ways that RS influences the health of SGMs. The RSSR bridges existing theorizing on minority stress, structural stigma, and RS-health pathways to articulate the circumstances under which SGMs likely experience RS as health promoting or health damaging. The RSSR makes five key propositions: (a) Minority stress and resilience processes influence health; (b) RS influences general resilience processes; (c) RS influences minority-specific stress and resilience processes; (d) these relationships are moderated by a number of variables uniquely relevant to RS among SGMs, such as congregational stances on same-sex sexual behavior and gender expression or an individual's degree of SGM and RS identity integration; and (e) relationships between minority stress and resilience, RS, and health are bidirectional. In this manuscript, we describe the empirical basis for each of the five propositions focusing on research examining the relationship between RS and health among SGMs. We conclude by describing how the RSSR may inform future research on RS and health among SGMs.

Religiosity, sexual behaviors, sexual motivations, and gender: A three-year longitudinal study

Longitudinal data are critical for examining associations of religiosity with sexual behaviors and motivations during college. We use hierarchical linear modeling on five semesters of data from a diverse sample of college students (N = 735) to examine within- and between-person associations between religious service attendance and importance of religion and sexual behaviors and motivations for and against sex and consider gender as a moderator. Between-person religiosity was associated with sexual behaviors and motivations whereas within-person religiosity was not. Students' sexual motivations co-varied across semesters with their religious service attendance and importance of religion. Our results indicated more restrictive associations between religiosity and sexual motivations for women than for men.

Don't Be My Neighbor: Exploring Social and Value Predictors of Sexual Prejudice Expressed by Those Who Fully Accept Sexual Minorities

It is without a doubt that acceptance of sexual minorities is growing across the globe. Two major narratives are commonly assumed to be true about this increased acceptance. First, this acceptance is increased by proximity to the stigmatized. Second, this acceptance is enduring. These might not be entirely true as multiple attitudinal datasets frequently show a diversity among the accepting population, especially for those who express full acceptance of the stigmatized while refusing neighboring proximity to them. This inconsistency in acceptance is the main focus of this study. Using rejection of neighboring proximity to sexual minorities as a case for stigma and data from the Integrated Values Surveys (n = 52,796; 48.15% male), this study explores the similarities and differences between those who fully accept sexual minorities and those who express heightened sexual prejudice when rejecting neighboring proximity to sexual minorities. Logistic regression models show those in the accepting population who reject neighboring proximity to sexual minorities are more likely to be men, lower educated, highly religious, hold a traditional gender-related belief, and are attracted to right-wing political ideologies. While those with extreme sexual prejudice share sex, age, and traditional gender-related beliefs in rejecting neighboring proximity to sexual minorities, no effects for educational attainment and political ideology were discovered. Theoretical and practical implications are discussed.

Beyond Wokeness: Why We Should All Be Using a More "Sensitive" Measure of Self-Reported Gender Identity

Gender plays a significant role in an individual's experiences and behaviors, as well as their expectations of others. Researchers have long operationalized gender using limited, mutually exclusive categories that fail to capture the rich variability within a gender-diverse population. While open-ended responses or multi-item scales may be a socially progressive approach and necessary for some gender-based research (e.g., Bauer et al., 2017), it may be unsuitable and statistically unfeasible for quantitative researchers in other areas. We analyzed responses from over 700 gender-diverse participants in the U.S. on a series of unipolar scales (i.e., gender identity, expression, and perception by others) that granted participants the flexibility of selecting a comprehensive self-definition while still enabling quantitative analysis of group differences as well as capturing maximum within-group variability. Using a cluster analysis, we found that participants' responses were best represented by five categories: Archetypical Men (n = 169), Archetypical Women (n = 168), Intertypical Men (n = 158), Intertypical Women (n = 126), and Nonconforming (n = 85). We explore the variability of characteristics and beliefs (e.g., gender norms, sexist beliefs) within and between traditional sex and these new gender categories. In this paper, we discuss theoretical considerations for future research and how using this comprehensive operationalization of gender can expand our understanding of "gender differences'' beyond the current scientific assumptions and barriers.

Ways to Navigate Sexual Minority and Latter-day Saint Identities: A Latent Profile Analysis

Using a sample of 815 sexual minorities (SMs) with current or historical engagement with the Church of Jesus Christ of Latter-day Saints, we examined (a) how many empirically distinct ways there are to navigate SM and religious identities and (b) whether these ways were related to health. A latent profile analysis, which grouped participants by religious/spiritual (i.e., religious commitment, service attendance, Christian orthodoxy) and SM identity (i.e., outness, identity centrality, sexuality support) variables, yielded a three-group solution: engaged Latter-day Saint (LDS) individuals, moderately engaged LDS individuals, and lapsed LDS individuals. Participants in these three classes did not significantly differ in SM variables or in physical health, mental health, or life satisfaction. Engaged LDS participants reported less substance use and more meaning in life than lapsed LDS participants, likely due to their religious engagement.

The Congregational Structure of Homonegativity: Why Place of Worship May Matter More than Frequency of Worship

Using 239 congregants from 14 randomly selected places of worship in the Southern United States-and a mega-analysis of 577 congregants from 34 similarly-located places of worship-we examined the relationship between religiousness and homonegativity. Multilevel models examining the effects of religiousness on homonegativity indicated that service attendance was more strongly related to homonegativity as a congregation-level variable than as an individual-level variable. Interaction effects between service attendance and the affirmativeness of a congregation were not significant, suggesting that the frequency of participation with a homonegative congregation is not related to homonegativity. These findings imply that the religiousness of a congregation is more closely related to homonegativity than the religiousness of an individual and that individuals may select a congregation that matches their views on same-sex sexuality. Homonegativity may serve a signaling function, enabling congregants to affiliate with a congregation with attitudes toward same-sex sexuality similar to their own.

Suicidal ideation among active and nonactive/former Latter-day Saint sexual minorities

Sexual minorities (SMs) in the Church of Jesus Christ of Latter-day Saints (LDS) experience a number of unique risks related to their religious/spiritual and SM experience that may increase their likelihood of experiencing suicidal ideation (SI) and ultimately dying by suicide. However, it is unclear which aspects of these experiences are responsible for elevated SI. It is further unclear whether religiousness/spirituality and minority stress relate to SI similarly for active and nonactive/former LDS SMs. To address this gap, we examined data from 602 active and nonactive/former LDS SMs. Active and nonactive LDS SMs reported similar degrees of SI and minority stress but differing degrees of religiousness/spirituality with active LDS SMs reporting more religiousness/spirituality than nonactive/former LDS SMs. Several variables were associated with increased SI in both groups including positive religious coping, interpersonal religious struggles, internalized homonegativity, and concealment. Other variables were associated with decreased SI in both groups including resolving conflict between sexual and religious identities, family support, and friend support. Our results suggest that whether LDS SMs are active in their faith is an important factor to consider when understanding how religiousness/spirituality and minority stress relate to SI.