社会对高度宗教信仰的个人的接受度增加了穆斯林-同性恋身份的融合,但只有在群体内部地位稳定的情况下

IF 1.7 4区 心理学 Q3 PSYCHOLOGY, SOCIAL
Y. Koç, Helin Sahin, A. Garner, Joel R. Anderson
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引用次数: 4

摘要

调和宗教信仰与性少数身份可能是一项挑战。据报道,在出柜之后,许多男同性恋者放弃了自己的宗教身份,或者在宗教身份和性身份之间经历了越来越多的身份冲突。众所周知,放弃自己的身份或身份冲突会预示消极的幸福感,找到减少这种冲突和增加身份融合的方法很重要。在本实验中,我们将身份整合概念化为一种社会创造力策略,并研究了社会接受(vs .拒绝)和群体内体验(例如,同性恋群体是否对自己的地位感到稳定或改善)是否会改变一个人的穆斯林-同性恋身份整合水平。我们发现,在社会接受度高且群体内经历稳定的情况下,穆斯林-同性恋身份融合在高度宗教信仰的男同性恋者中最高。总体而言,我们通过比较社会认同理论和双文化认同整合框架之间的相似之处来讨论我们的研究结果,并为具有多重冲突身份的人提供增加身份整合的启示。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Societal acceptance increases Muslim-Gay identity integration for highly religious individuals… but only when the ingroup status is stable
ABSTRACT Reconciling religious beliefs with a sexual minority identity can be challenging. After coming out, many gay men report to renounce their religious identity or experience increased identity conflict between their religious and sexual identities. Giving up one’s own identity or identity conflict are known to predict negative wellbeing, and it is important to find ways to reduce this conflict and increase identity integration. In this experiment, we conceptualized identity integration as a social creativity strategy, and we examined whether societal acceptance (vs rejection) and ingroup experience (e.g., whether gay community feels stability or improvement about their status) would alter one’s level of Muslim-gay identity integration. We found that Muslim-gay identity integration was highest among highly religious gay men when societal acceptance was present and ingroup experience was stable. Overall, we discuss our findings by drawing parallels between social identity theory and bicultural identity integration framework, and provide implications to increase identity integration for those with multiple conflicting identities.
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来源期刊
Self and Identity
Self and Identity PSYCHOLOGY, SOCIAL-
CiteScore
5.10
自引率
5.00%
发文量
26
期刊介绍: Work on self and identity has a special place in the study of human nature, as self-concerns are arguably at the center of individuals" striving for well-being and for making sense of one"s life. Life goals develop and are influenced by one"s view of what one is like, the way one would ideally like to be (or would like to avoid being), as well as one"s perceptions of what is feasible. Furthermore, conceptions of self and the world affect how one"s progress towards these goals is monitored, evaluated, redirected, re-evaluated, and pursued again. Thus, the “self” as a construct has far-reaching implications for behavior, self-esteem, motivation, experience of emotions and the world more broadly, and hence for interpersonal relationships, society, and culture.
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