Did God make me this way? Expanding psychological research on queer religiosity and spirituality to include intersex and transgender individuals

Rodríguez, Eric M.; Follins, Lourdes D.

doi:10.1080/19419899.2012.700023

Cited by 36 publications

(27 citation statements)

References 19 publications

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“…While Harper and colleagues' (2009) study breaks new ground in understanding the benefits of sexual minorities' online experiences, the study is limited in that both sexual and gender minorities were sampled without a differentiated analysis. This type of broad sampling is particularly problematic as coming out is a non-uniform experience across sexual and gender minority groups (Barrow & Kuvalanka,282 C. Etengoff and C. Daiute 2011;Rodriguez & Follins, 2012). Furthermore, Harper and colleagues (2009) did not specifically focus on how additional variables, such as religious affiliation, may contribute to the formation of online relational goals.…”

Section: Online Narratives: Facebook and Blogsmentioning

confidence: 99%

Online Coming-Out Communications Between Gay Men and Their Religious Family Allies: A Family of Choice and Origin Perspective

Etengoff

Daiute

2014

Journal of GLBT Family Studies

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Gay men use social networking sites and blogs more than heterosexual men (Harris, 2010). However, little is known about how they communicate online while coming out. Yet, coming out often results in a loss of social support for gay youths from religious backgrounds, suggesting that alternative supports such as families of choice and online networks may be particularly beneficial (Saltzburg, 2007). The present study addresses this gap by focusing on how gay emerging adults (N = 23) and their religious family allies (N = 15) utilize Facebook to make sense of their experiences by communicating with families of choice and origin. Narrative analysis suggests that gay participants primarily make sense of familial and religious challenges by developing online peer supports (i.e., families of choice) in contrast to their family allies' focus on strengthening existing family-of-origin relationships via online information exchanges. Participants' reported online sociorelational benefits largely contradict recent research indicating that Internet use may lead to negative mental health outcomes (Kross et al. 2013;Krämer & Winter, 2008). The present study therefore highlights the need for further research to assess the generalizability of online sense-making benefits to other cultural, religious, and sexual minority groups that may be confronting coming-out challenges.

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Section: Online Narratives: Facebook and Blogsmentioning

confidence: 99%

Online Coming-Out Communications Between Gay Men and Their Religious Family Allies: A Family of Choice and Origin Perspective

Etengoff

Daiute

2014

Journal of GLBT Family Studies

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“…Furthermore, while scholars began paying attention to lesbian, gay, and bisexual people's experiences in religious institutions decades ago (Thumma 1991), sociologists have only recently started to pay attention to the ways that transgender individuals navigate religious institutions (Rodriguez and Follins 2012;Sumerau and Cragun 2015;. For example, in their study of transgender Mormons, Sumerau and colleagues pointed to the ways transgender people were marked as other, punished for their otherness, and erased in the church of Latter Day Saints.…”

Section: Literature Reviewmentioning

confidence: 99%

Expanding on the Experiences of Transgender Nonreligious People: An Exploratory Analysis

Mathers

2017

Secularism and Nonreligion

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Building on research that points out the specific forms of marginalization that transgender and nonreligious people face in contemporary U.S. society, this exploratory analysis focuses on the experiences of transgender nonreligious people who were raised in religious households. Utilizing interviews with eleven formerly religious, now nonreligious, transgender people I draw out some of the future pathways scholars of nonreligion should take to better account for the lives of transgender nonreligious people in scholarship on nonreligion. Specifically, scholars of nonreligion should begin analyzing transgender nonreligious people's experiences in religious settings, with family, and with organizations and networks outside of religion. I conclude by discussing the ways this study can shed light on the broader processes by which inequality is reproduced and make suggestions for nonreligious leaders to make room for and listen to transgender people in nonreligious spaces.

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“…For example, psychological commitment to one’s religious/spiritual identity has been expressed as purposeful in maintaining social relationships (Seul, 1999), and creates opportunities for social and moral platforms to be developed and expressed. Prior research has noted that sexual minorities may consider their religious identity as an essential component of their self (Bozard, Jr. & Sanders, 2011; Rodriguez & Follins, 2012); therefore, understanding how the degree of religious/spiritual commitment is associated with psychological well-being, above and beyond their religious participation is warranted. Similarly, reliance on faith may provide resources for dealing with stressful events, bringing individuals to accept situations that cannot be altered such as serious illness or family deaths, and aid in helping individuals cope (Idler et al, 2003).…”

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confidence: 99%

Psychological Well-being Among Religious and Spiritual-identified Young Gay and Bisexual Men

2015

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Religiosity and spirituality are often integral facets of human development. Young gay and bisexual men (YGBM), however, may find themselves at odds when attempting to reconcile potentially conflicting identities like religion and their sexual orientation. We sought to explore how different components of religiosity (participation, commitment, spiritual coping) are linked to different markers of psychological well-being (life purpose, self-esteem, and internalized homophobia). Using data collected in Metro Detroit (N = 351 ages 18–29 years; 47% African American, 29% Non-Latino White, 8% Latino, 16% Other Race), we examined how components of religiosity/spirituality were associated with psychological well-being among religious/spiritual-identified participants. An overwhelming majority (79.5%) identified as religious/spiritual, with most YGBM (91.0%) reporting spirituality as a coping source. Over three quarters of our religious/spiritual sample (77.7%) reported attending a religious service in the past year. Religious participation and commitment were negatively associated with psychological well-being. Conversely, spiritual coping was positively associated with YGBM’s psychological well-being. Programs assisting YGBM navigate multiple/conflicting identities through sexuality-affirming resources may aid improve of their psychological well-being. We discuss the public health potential of increasing sensitivity to the religious/spiritual needs of YGBM across social service organizations.

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Did God make me this way? Expanding psychological research on queer religiosity and spirituality to include intersex and transgender individuals

Cited by 36 publications

References 19 publications

Online Coming-Out Communications Between Gay Men and Their Religious Family Allies: A Family of Choice and Origin Perspective

Online Coming-Out Communications Between Gay Men and Their Religious Family Allies: A Family of Choice and Origin Perspective

Expanding on the Experiences of Transgender Nonreligious People: An Exploratory Analysis

Psychological Well-being Among Religious and Spiritual-identified Young Gay and Bisexual Men

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