Bockting W., Coleman E., Deutsch M. B., Guillamon A., Meyer I., Meyer W., Ettner R (2016). Who has the worst attitudes toward sexual minorities? beliefs between religious and non-religious people in Australia increased between 2005 and 2015. Available at: Kelly, Liz. King M. E., Winter S., & Webster B (2009). 2003. compiled a significant three-volume edited collection called Rape Culture, Gender Violence, and Religion, focused on Biblical Perspectives (2018a), Christian Perspectives (2018b) and Interdisciplinary Perspectives (2018c). Women Priests and Symbolic Violence in the Church of Englandfocuses on Bourdieus concept of symbolic violenceviolence that is hard to immediately recognise and can often be obscured and unrecognised. Adult development and quality of life of transgender and gender nonconforming people, Current Opinion in Endocrinology, Diabetes, and Obesity. McPhillips, Kathleen. American Psychological Association (2015). Nason-Clark, Nancy. FOIA Public inquiries into institutions also emphasise how violence occurs at the organisational level. Religion and Gender Violence of Mind, Body and Spirit: Spiritual and Religious Responses Triggered by Sexual Violence During the Rwandan Genocide in Blyth, Caroline, Colgan, Emily, & Edwards, Katie B, (eds. Psychiatrists (faculty members) and psychiatry residents at university). Blyth, Caroline, Colgan, Emily, & Edwards, Katie. In some cases, the gendered violence is explicit and made legitimate and seen as a deserving punishment (Gott). The journal explores the relation, confrontation and intersection of gender and religion, taking into account the multiple and changing manifestations of Child Sexual Abuse in Australian Institutional Contexts 20082013: Findings from Administrative Data, Sydney: Dhaliwal, Sukhwant. The journal aims to explore the relation, confrontation and intersection of gender and religion, taking into account the multiple and changing manifestations of . The narrative synthesis of the results indicates that people who identify as being religious, or as belonging to a religion (with the exception of Judaism), on average reported higher levels of transprejudice than nonreligious individuals. At the bivariate level, religiosity was found to significantly correlate with transprejudice across all populations, regardless of geographical location. Public inquiries have been important sites of data and analysis on gender-based violence in religious communities. Participants were asked their degree of religiosity (not at all, somewhat, quite, very). This contrasts with the more overt and explicit forms of gendered violence, such as evidenced in Gotts and Beechenos articles. Measuring religiosity in this way may limit the conclusions a study can make. 2021. Understanding the relationships between religious identity and patriarchal gender attitudes is critical to understanding certain contemporary social problems, such as the links between religion and domestic violence, and devising appropriate intervention. This can best be explained by the focus of secular feminism on secular institutions which were understood as capable of institutional reform (McPhillips, 2016; Sands, 2008) as opposed to the perceived inherent patriarchal character of religious groups. Salter, Michael. Accessibility Special Issue "Religion, Gender and Sexuality" 2021. Respondents were asked (a) if they religious, and (b) how often they attended church. A new perspective on the functional approach to attitudes, Cochrane handbook for systematic reviews of interventions, The development and validation of the genderism and transphobia scale. At the same time, religious conviction and belief can offer deep forms of comfort to those recovering from trauma, such as Fallons (2018) work examining belief in God as a means of recovery for women who had experienced atrocious abuses in the Rwandan genocide. One study found that religious fundamentalism was related to both MTF and FTM transprejudice (Nagoshi etal., 2018), and the other found that religiosity predicted both MTF and FTM transprejudice (Worthen, 2017). Transgender is an umbrella term used to define individuals whose gender (i.e., the gender that an individual psychologically identifies as) differs to the sex they were assigned at birth (American Psychological Association [APA], 2015; Davidson, 2007). 1% Buddist, 29% Catholic, 1.9% Muslim, 0.6% Hindu, 6.4% Jewish, 22.9% Protestant, 10.2% another religion, 28% no religion. 48.5% Christians, 35.8% atheists, 15.7% Muslim, Jewish, Buddhist, and other non-Abrahamic religions. Researching Gender, Violence and Abuse: Theory, Methods, Action, London: Routledge. Sexualities, race, gender, religiosity, and spirituality in the examination of prejudice toward sexual and gender minorities, Seeking refuge under the umbrella: Inclusion, exclusion, and organizing within the category transgender. Standing the Test of Time? As such, individuals who are higher in religiosity may express more prejudiced attitudes toward transgender people due to increased belief in, and adherence to, specific doctrinal ordinances against gender variant behavior (Finlay & Walther, 2003; Whitley, 2009). 2008. All four studies that examined the relationship between religious attendance and transprejudice found that more frequent attendance at religious services was significantly correlated with increase in transprejudice for heterosexual participants (Fisher etal., 2017: Grigoropoulos & Kordoutis, 2015; Swank etal., 2013; Willoughby etal., 2010). One African study found that more Muslim leaders than Christian leaders felt that it was morally wrong for a man to present himself in public as a woman and for a woman to present herself in public as a man (Mbote etal., 2018). Participants were also asked their view of the Bible (response options included: The Bible is the actual word of God and is to be taken literally, word for word; The Bible is the inspired word of God but not everything in it should be taken literally, word for word; The Bible is an ancient book of fables, legends, history, and moral precepts recorded by men; The Bible is not part of my religious tradition and other. Skinner, Tina, Marianne Hester & Ellen Malos. 2019. These findings are comparable to studies that have found that self-identification as religious is linked to prejudice against other social outgroups (Allport, 1954; Shariff etal., 2016; Whitley, 2009). Multifaithism and Secularism in the UK in Kathleen McPhillips & Naomi Goldenberg (eds. Religions is an international peer-reviewed open access monthly journal published by MDPI. One of these studies (Grigoropoulos & Kordoutis, 2015) and an additional three studies (Lewis etal., 2017; Worthen, 2014; Worthen, Lingiardi, & Caristo, 2017) examined frequency of religious attendance as a predictor of transprejudice, with three of the studies finding that religious attendance was a significant predictor of transprejudice (Lewis etal., 2017; Worthen, 2014; Worthen etal., 2017). The 29 studies (within 28 articles) included in this systematic review contained data regarding religious affiliation and 5 categories of religious beliefs and behaviors (i.e., religiosity, biblical literalism, religious service attendance, religious fundamentalism, and religious education). Religionboth categorical religious affiliation and differences in religiosityappears to play an important role in trans-prejudicial attitudes (Nagoshi etal., 2008; Tee & Hegarty, 2006). Moving beyond analysing different forms of violence as separate phenomena, researchers such as Elizabeth Stanko (1985) and Liz Kelly (1988) undertook important work in the 1980s to map the different kinds of violence women had experienced over the course of their lives. Multifaithism and Secularism in the. *Willoughby B. L., Hill D. B., Gonzalez C. A., Lacorazza A., Macapagal R. A., Barton M. E., & Doty N. D (2010). Gleeson, Kate. Sex and Secularism, New Jersey: Princeton University Press. Fighting Hislam. Social work education: Implications for working with the transgender community, The relation of religious affiliation, service attendance, and other factors to homophobic attitudes among university students. In terms of transprejudice, recent research has documented that religiously affiliated individuals report less interpersonal comfort (Kanamori, Pegors, Hulgus, & Cornelius-White, 2017), and more negative attitudes towards transgender people than non-religious individuals (Solomon & Kurtz-Costes, 2018; similar findings exist for trans-youth, see Elischberger etal. The outcomes of these inquiries have been extremely effective in detailing the prevalence and types of violence as well as the specific institutional mechanisms which embedded cultures of gendered violence in everyday religious practices (Salter, 2018). Both studies found that biblical literalism predicted transprejudice in U.S. populations; however, this effect did not hold for samples from Italy or Spain. 7-item scale measuring disapproval of gender atypicality (self-developed) and the 32-item Genderism and Transphobia Scale (Hill & Willoughby. NCLS Research, Australia. High Visibility: indexed within Scopus, AHCI (Web of Science), ATLA Religion Database . In addition, most Abrahamic religions (e.g., Judaism, Christianity, and Islam) contain dogmas in which their respective deity create mankind with individuals who are perfectly entrenched in the gender binary (e.g., Christianitys Adam and Eve), and thus religions might be instilling cisgender normativity into individuals who ascribe to their doctrines. 20-item Attitude Toward Transgendered Individuals Scale (Walch etal., 2012). Page, Sarah-Jane & Heather Shipley. No differences were found in religious attitudes toward transmen and transwomen. Powell, Ruth & Miriam Pepper. University students enrolled in introductory psychology courses. However, evidence from studies of religion and social attitudes have paradoxically revealed that religion is typically a predictor of intergroup anti-sociality, or in other words religion tends to predict most forms of prejudice. 2017. ); (3) present statistical quantitative evidence for the religion-transprejudice relationship; (4) be published in peer-reviewed academic journal, and; (5) be available in English. Please take a moment to view ourPublication Ethics Statementas well as ourStandard Requirements for Peer Review. This research was supported in part by an Early Career Research Grant from the Freilich Foundation, and also by a student grant from the Faculty of Health Science at Australian Catholic University. , (ed. 2017. Religions play a role in upholding violent norms, whether through the disciplining of the body (Gott) or through discursive control (Beecheno, Shorter, Jagger) that may lead to women being harmed physically sexually psychologically and spiritually. 2011. Handbook on Sexual Violence, London: Routledge: xviixxvi. Voices and Victimization. Participants indicated which religious group they belonged (Protestant, Catholic, Jewish, Muslim, Hindu, Buddhist, or other) or whether they considered themselves not religious or agnostic. Royal Commission into Institutional Responses to Child Sexual Abuse, 2015a. , University of Auckland, 2930November. Commonwealth of Australia. Articles were identified by searching the following five databases: Web of Science, PsycINFO, PsycEXTRA, Proquest Psychology Collection and EBSCO Psychology and Behavioral Sciences Collection, using search terms designed to target three key concepts: (1) transgender (transgender* OR transsexual* OR "male to female" OR "female to male" OR "FtM" OR "MtF), (2) attitudes (attitud* OR belie* OR opinion* OR perception* OR perceive* OR judg* OR prejudic* OR stigma* OR discriminat* OR stereotype*), and (3) religion (religio* OR spiritual* OR faith* OR Christian* OR Islam* OR Muslim* OR Buddhis* OR Hindu* OR Catholic* OR Protestant* OR Judaism or Jew* OR Sikh* OR Mormon* OR Fundamentalis*). Both were able to recognise that it was not religion per se that was the source of violence but rather, a patriarchal interpretation of the bible and gendered relationships. Five studies examined the moderating effect of gender on the religion-transprejudice relationship (Adams etal., 2016; Garelick etal., 2017; Nagoshi etal., 2008; Nagoshi etal., 2018; Norton & Herek, 2013). 2003. Beecheno suggests that other countries could make good use of this social practice in Brazil, and indeed other women-centred practices such as women-only police stations (Macdowell Santos, 2005). Silence, Secrecy and Power: Understanding the Royal Commission Findings in the Failure to Protect Children in Religious Organisations in Journal for the Academic Study of Religion, 31(3), 116142. Whose Rights Matter? It analyses and reflects critically on gender in its interpretative and imaginative dimensions and as a fundamental principle of social ordering. However, the latter study found that this was true only for an Oklahoman population, and that the effect did not hold for Texan, Italian, or Spanish populations. Patricia Homan is an Assistant Professor of Sociology and an Associate of the Pepper Institute on Aging and Public Policy and the Center for Demography and Population Health at Florida State University. National Anglican Family Violence Research Report: for the Anglican Church of Australia. 2016. G. 2020. The broader relationship between religion and social attitudes is complex and tenuous however, the literature suggests that religion might be related to negative attitudes toward this specific group for a variety of reasons. Indeed, the current reliance on victim testimony in public inquiries and court cases is relatively new and reflects a change in public understanding about the causes and impacts of gendered violence. Please visit the Instructions for Authors page before submitting a manuscript. 75% Roman Catholic, 21% other Christian denominations. 15 items derived (or modified) from the Genderism and Transphobia Scale (Hill & Willoughby. This first in a double special issue on gender, religion and violence contributes four papers which develop various themes in this field of study. As a library, NLM provides access to scientific literature. 1980. 2-item religiosity scale (self-developed): items related to self-identification as religious and frequency of attendance at religious services. Support workers who became more mindful of the benefits a religious identity can offer survivors of abuse as part of the healing process, were able to work with affected women and this generated greater take-up of support services by religious women. 2018. Womens Rights, Anti-Discrimination Legislation and the Case of Religious Exemptions in Religion after Secularization in Australia, (ed. With regards to documenting the relationship between religion and gendered violence, important early social research was fostered by a number of feminist scholars particularly Nancy Nason Clark (2000, 2003) and Marie Fortune (2005) who opened the area to analysis. The Making of a Survivor: Rhetoric and Reality in the Study of Religion and Abuse in James A.Beckford & James. Researching Gender Violence: Feminist Methodology in Action, Abingdon: Routledge. 9-item Transphobia Scale (Nagoshi etal.. Two-item religiosity scale (adapted from Gottfried & Polikoff, 2012): attendance at religious services in the past year, and importance religion.
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religion and gender journal
