Hyper‐affiliation to the Religious In‐group Among British Pakistani Muslim Gay Men

Abstract

This article examines how British Muslim gay men may safeguard membership in the religious group, which can be threatened as a result of self-identifying as gay. Twenty British Pakistani Muslim gay men were interviewed. Data were analyze using an interpretative phenomenological analysis through the heuristic lens of identity process theory. The following themes are discussed: (i) 'gay identity casting doubt upon one's Muslim-ness'; (ii) 'Ramadan: a symbolic opportunity to be a "true Muslim"'; and (iii) 'accepting "Muslim views" and religious authenticity'. Data suggest that threatened Muslim identity can lead to hyper-affiliation to the religious in-group, which is achieved through a multitude of substrategies. Practical implications are discussed.

The Experience of Relationship Dissolution among British South Asian Gay Men: Identity Threat and Protection

“…Future work in this area might also consider the impact of relationship dissolution for one's sexual identity. Given that relationship dissolution may be the only means of manifesting sexual identity among some BSAGM, it is possible that relationship breakdown, which severely threatens identity, could adversely impact one's sexual identity and possibly induce a "hyper-affiliation" to one's religious/ ethnic identities (Jaspal & Cinnirella, 2014). Indeed, some BSAGM have viewed heterosexual arranged marriage as a means of distancing themselves from their sexual identity and demonstrating their commitment to their religious/ ethnic identities.…”

“…BSAGM tend not have access to such social support and may therefore be unable to deploy social strategies for coping with threat (Jaspal & Cinnirella, 2014). Their relationships may be experienced as intense and insular given the secrecy that tends to characterize their sexual orientation.…”

“…However, homosexuality may be 'tolerated' or denied in Islamic societies provided that it remains socially invisible and that men fulfill their religious/cultural duties, such as heterosexual marriage (Murray, 1997). In general, this can give rise to a perception that one is not "authentically" Muslim as a result of one's sexual identity and LGBT Muslims may strive to demonstrate their Muslim identity, sometimes to the detriment of their sexual identity (Jaspal & Cinnirella, 2014). The Britons of Indian descent who participated in this study were of the Sikh faith (Ghuman, 2003).…”

Arranged Marriage, Identity, and Well-being among British Asian Gay Men

“…Iqbal appeared to have internalized the notion that gay people "can't have kids," that they "won't have a family," and that they are liable to "be alone and die alone." These heteronormative social representations may be so coercive and uniform in South Asian ethnic communities that they may be uncritically accepted by gay men as well (Jaspal & Cinnirella, 2013). Incidentally, while most participants invoked issues concerning family life and having children, none of them expressed awareness of alternative ways of starting a family, such as adoption or surrogacy.…”

I slam and Homosexuality

“…Theological, legal and social representations construct homosexuality as being fundamentally opposed to Islamic norms and values, which can induce a perception that one is "going against God" (Jaspal & Cinnirella, 2010, p.861). Second, engagement in same-sex behavior can lead gay Muslims to question both their heterosexuality and their Muslim identity, both of which are desired selves, that is, things that they wish to be (Jaspal & Cinnirella, 2014). This can induce discontinuity in the psychological thread connecting past, present and future, thereby threatening continuity.…”