Religion, Gender and Sexuality in Everyday Life
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Exploring the intersection between religion, gender and sexuality within the context of everyday life, this volume examines contested identities, experiences, bodies and desires on the individual and collective levels. With rich case studies from the UK, USA, Europe, and Asia, Religion, Gender and Sexuality in Everyday Life sheds light on the manner in which individuals appropriate, negotiate, transgress, invert and challenge the norms and models of various religions in relation to gender and sexuality, and vice versa. Drawing on fascinating research from around the world, this book charts central features of the complexities involved in everyday life, examining the messiness, limits, transformations and possibilities that occur when subjectivities, religious and cultural traditions, and politics meet within the local as well as transnational contexts. As such, it will be of interest to scholars of sociology, anthropology, geography and cultural studies examining questions of religion and spirituality, gender and sexuality, and individual and collective identities in contemporary society.
are those Indonesians and Pakistanis who do feel comfortable with labels such as LGBT and who, presumably, embody them within their current international episteme. Unlike some other critics of sexual/gender imperialism (notably Massad 2007), it seems to me inevitable to recognise these subjectivities as they are, that is, as they see themselves. These subjectivities, however, should not be conflated with the previous groups, despite the fact that they sometimes go by virtually the same name (e.g.
invoking community involvement at a local, national or international level. Many were supportive of arranged marriage, seeing it as a dating service facilitated through parents, often saving time for busy professionals: It’s a good way to get introduced to someone. If you don’t like them, you’re not under pressure. That’s what my parents said. Some parents may be different. This is how I know of it … My parents will accept if you say no to someone. (Ajeet, Sikh man of Indian heritage,
compartmentalisation strategy (Jaspal and Cinnirella 2010). Possibly due to the imminent failure of deflection strategies, such as denial and compartmentalisation, in the long run, some participants worryingly reported engaging in self-flagellation and self-harm in order to alleviate their feelings of guilt. Conversely, the perception of social wrongdoing seems to be associated with the emotional experience of shame due to the perceived possibility of self-exposure to disapproval from others
Muslim and gay identities; (ii) self-esteem due to the negative evaluation of gay identity in religious and cultural group contexts; and (iii) belonging in the family unit and in the religious and cultural groups. Threats to these principles are associated with the negative emotional experiences of guilt, shame, fear and anger. BMGM may cope with identity threat and the experience of negative emotions by deploying intrapsychic and social coping strategies, including denial, divine repentance,
Poland nearly two-thirds of respondents alleged that homosexuality has to be tolerated; and the tolerance level has increased since 2008 by 11% (CBOS 2010). Other authors have also argued that as knowledge about homosexuality is increasing in Poland, attitudes to homosexuality are also undergoing a change and becoming more tolerant (Beisert 2006, Kochanowski 2008). When these findings are compared to the CBOS (2010b) poll quoted earlier, the poll shows more positive findings, actually more