Would God Forgive? Public Attitudes Toward Sex Offenders in Places of Worship.

Previous research has explored the impact of faith and religion on recidivism. However, it focused primarily on violent offenders, drug users, tax evaders, and so on. Missing is an examination of registered sex offenders (RSOs) and the role religion and religiosity play in facilitating reentry. Religiosity and religious organizations may play a role in increasing social bonds and reducing isolation in RSOs. In addition, being surrounded by a faith-based community could act as a catalyst for identity transformation from a RSO to a community member. Using a national online sample of U.S. adults, this research investigates individual's support of policies controlling sex offenders in religious communities and how demographic characteristics affect these views. Results suggest that Protestants and Other (non-Catholic) Christians are the most accepting of RSOs in places of worship. In addition, the stronger an individual's faith, the less accepting they are of RSOs. Older, liberal, and educated respondents are more accepting of RSOs.

An Exploration of the Relationship Between Spirituality, Religion and Mental Health Among Youth Who Identify as LGBT+: A Systematic Literature Review.

There is a growing interest in addressing spirituality in health care with evidence emerging that personal spiritual and religious practices, and support of these, can influence mental health in a positive way. However, there can be distinct challenges to spiritual expression and mental health issues for youth who identify as LGBT+. The goal of this paper was to undertake a systematic review of the available evidence to investigate the relationship between mental health, spirituality and religion as experienced by LGBT+ youth. A comprehensive literature search was conducted using medical and psychological databases that focused on spirituality, mental health and LGBT+ youth. The search yielded a total of ten articles published in English between May 2008 and June 2018. The key findings highlighted issues around discriminatory attitudes, shame related to disclosure, spirituality as a supportive resource, internalised conflict and external factors around sexual orientation concerns. The psychological, social and health implications are presented and discussed.

Prospective Associations Among Youth Religiosity and Religious Denomination and Youth Contraception Use.

This study prospectively investigates associations among youth religiosity, religious denomination, and contraception use. Associations between youth religiosity and religious denomination, and type of contraceptive used and consistent contraceptive use among sexually active youth (N = 757) were analyzed using multinomial and binomial logistic regression. Identifying with a religious denomination was a predictor of dual contraceptive use relative to using no method of contraception (AOR = 2.17). There was no association between youth religiosity and type of contraceptive use or contraceptive consistency. Religious leaders and public health practitioners should collaborate to develop strategies to engage in conversations with sexually active youth about contraceptive use.

Making lesbian space at the edge of Europe: Queer spaces in Istanbul.

There is limited research regarding queer spaces in Turkey, and even less on lesbians because women have struggled to have an active public presence in Turkey. Accordingly, lesbian spaces are more embodied and less explicitly visible in public spaces than in the West. This study aims to make the invisible more visible by examining the space-making strategies of the lesbian community during the late 20th and early 21st century when lesbian, gay, bisexual, transgender, and queer (LGBTQ) activism reached a high point in Turkey. In particular, we examined the ways that lesbians challenged narrow conceptions of "territoriality," through their use of spaces such as bars, homes, and restaurants in one neighborhood across time, by reviewing print media archives with LGBTQ coverage and interviewing a sample of activist lesbian women who participated in the lesbian scene in Istanbul during this period. Our findings reveal that lesbians opted to live in Beyoglu due to its multicultural and welcoming character, and formed their businesses as venues to socialize as well as serve LGBTQ clientele. They also expanded the openness of gay bars in the district and opened their houses for home parties within the lesbian community. Furthermore, they used all these arenas as meeting places for lesbian activist support groups.

Religiosity and sexual abstinence among Nigerian youths: does parent religion matter?

BACKGROUND: Religion plays an important role in youth behaviours, making it a significant factor in the discourse on youth sexuality in sub-Saharan Africa. Several studies have found that religion and religiosity play an important role in the sexual behaviours of young people. However, little research in Nigeria has examined the mechanisms through which religiosity influences youth sexual behaviour and if parents' religion moderates this relationship. Guided by the social control theory, this paper contributes to the existing literature by examining the relationship between religiosity and youth sexual behaviour. METHODS: Data for the study came from 2399 male and female youth aged 16-24 years in four states purposively selected from four regions in Nigeria. Abstinence was the sexual behaviour of interest. Logistic regression was used to examine this relationship. RESULTS: Results showed that 68% of the youth had never had sex. Religiosity was a protective factor for youth sexual behaviour and this positive association was still evident even after controlling for other covariates. Youth who were highly religious (OR - 1.81, CI- 1.13-2.88) had significantly higher odds of abstaining compared to their counterparts who were not religious. CONCLUSION: Religiosity is a protective factor for sexual abstinence among youth in Nigeria. Policy makers can work around using religious institutions for behavioural change among youth in Nigeria.

Jewish lesbians: New work in the field.

This introduction provides an overview of the field of Jewish lesbian studies, particularly in the United States and the English-speaking world. The author looks at the opening of the field of Jewish lesbian feminist work and then explores ways in which Jewish lesbians have been active in religious and spiritual initiatives, the arts, politics and history, as well as academic and organizational life, and matters of exclusion.

Portrayals of the internal God among Ashkenazi Jewish Orthodox lesbians in Israel.

Most of the existing literature on Ashkenazi Orthodox Jewish lesbians focuses on sociological aspects, mainly the negative attitudes held by religious communities towards their sexual identity and the various problems that arise from these. Less attention has been paid to lesbians' psychological coping mechanisms with the tensions between their two central identities: the religious and the sexual. Ashkenazi Orthodox lesbians find themselves in a complicated situation where they remain on the margins of both their "natural" communities: the religious one and the homosexual one. As a result, they feel rejected, isolated, and even punished by society. As believers, God is their ultimate refuge. But there are different conceptions of God, ranging from benevolent to persecutory, accepting or highly judgmental and punishing. This variance has not been considered in regard to the dual identity of Ashkenazi Orthodox lesbians. This article focuses on this neglected issue, examining Ashkenazi Orthodox lesbians' conception of God and its relation to their managing the conflict between their apparently conflicting identities.

British Pakistani lesbians existing within the confines of the closet.

This study explores the complex interaction between ethnicity, gender and [homo]sexuality and how this creates a framework of stigma that compels some British Pakistani lesbians to remain within the closet. The 'closet' here is a metaphor that describes the concealment of one's homosexual identity and the outward 'performance' of heterosexuality. British Pakistani lesbians precariously inhabit a sociocultural environment that constrains the expression of female sexuality. Women who oppose and contravene heteronormative values and ideals unsettle comfortable assumptions of heterosexuality. Being in the closet keeps lesbians isolated and marginalised from their ethnic and cultural communities. Drawing on findings from online interviews with seven British Pakistani lesbians, the study explores what shapes their decision to stay within the closet and how doing so influences their self-perception. Being in the closet is a source of considerable conflict, strain and anxiety, which has an impact on the women's readiness to embrace individual choice, freedom and desire. Findings orientate the reader toward an understanding of the multiple, interlocking systems of social relations within which British Pakistani lesbians are marginalised as the result of their gender, sexuality and ethnic identity.

Local narratives of sexual and other violence against children and young people in Zanzibar.

Understandings of violence, and especially sexual violence against children, must be situated within the local context. The 2009 Violence against Children Survey in Zanzibar indicated that 6% of girls and 9% of boys reported having experienced sexual violence before the age of 18 years. This paper reports on an in-depth qualitative study conducted in Zanzibar to provide further insights to these findings by examining the circumstances for sexual and other violence against children in Zanzibar. Twenty-four in-depth interviews with young people and 18 focus-group discussions with young people and adults were conducted in rural and urban Zanzibar. A further 8 interviews were conducted with parents and key stakeholders in government and NGO offices that provide services for children. The findings revealed that religious and cultural practices, which form the foundation of Swahili culture in Zanzibar, provide a moral frame for childhood development, but structural factors make children vulnerable to sexual violence. Both boys and girls are vulnerable to sexual violence in the home, neighbourhood, at school and, in particular, at madrasa or Qur'anic schools. As religion and culture are strong influences on childhood, preventing sexual violence at madrasa schools would strengthen the positive aspects of religious teachings for ensuring a safe childhood.

Acceptance of homosexuality through education? Investigating the role of education, family background and individual characteristics in the United Kingdom.

Higher educated people tend to be more accepting of homosexuality than lower educated people. This has inspired claims that education leads to a higher acceptance of homosexuality. Alternatively, the association between education and acceptance of homosexuality could be confounded by (un)observed family background and stable individual characteristics. This study investigated the association between education and acceptance of homosexuality and the role of potential confounders in a unique longitudinal sample of British siblings. Multilevel and fixed effects analyses show that both perspectives apply. A large part of the association between education and acceptance of homosexuality could be attributed to family background and observed individual characteristics (one third), as well as unobserved individual characteristics (an additional third), but the positive association remains. Findings are discussed in light of existing explanations regarding the effect of education on the acceptance of homosexuality.

Muslim gay men: identity conflict and politics in a Muslim majority nation.

While a number of investigations have examined how gay Muslim men view homosexuality in relation to religious Western homophobia, this research constitutes the first account of the experiences of self-identified gay men living in an African, Muslim nation, where same-sex sex is both illegal and actively persecuted. We interviewed 28 gay men living in Tunisia in order to understand how they assimilate their sexual, religious and ethnic identities within a highly homophobic culture. Utilizing notions of homoerasure and homohysteria (McCormack and Eric Anderson ,b), and examining the intersection of identity conflict and new social movement theory, we highlight four strategies that participants use to negotiate the dissonance of living with conflicting identities in a context of religious homophobia: (1) privileging their Islamic identities and rejecting homosexuality as a legitimate sexual identity; (2) rejecting Islam and accepting homosexuality as a legitimate sexual identity; (3) interpreting Islam to be supportive of homosexuality; and (4) creating a non-penetrative homosexuality to be compatible with literal Qur'anic interpretations. We discuss the multiple difficulties these men face in relation to religious intolerance and ethnic heteronormativity, and reflect upon the possibilities and obstacles of using Western identity politics towards the promotion of social justice within a framework of growing homohysteria.

On the Battlefield: The Black Church, Public Health, and the Fight against HIV among African American Gay and Bisexual Men.

HIV affects African American gay and bisexual men (AAGBM) more disproportionately than any other group in the USA. The Black Church, which has been a historic mainstay for African American empowerment and well-being, has the potential to be a public health partner for HIV prevention with AAGBM. Public health partnerships with the Black Church can strengthen HIV prevention efforts with AAGBM by [1] adapting church-based prevention strategies developed for other African American subgroups [2], providing prevention and referral services [3], considering how scripture supports prevention efforts, and [4] emphasizing the tenets of liberation theology. Public health should consider how thoughtful engagement, research, and interventions can support these approaches. Developing partnerships with the Black Church and African American clergy can promote effective HIV prevention efforts for AAGBM.

Variable Implementation of Sexuality Education in Three Nigerian States.

In 2003, Nigeria adopted the Family Life and HIV Education (FLHE) sexuality education curriculum. Our analysis interrogates variation in sub-national implementation. We conducted 52 interviews with persons knowledgeable about the curriculum in three states-Kano, Lagos, and Niger-and reviewed publications on FLHE. In Kano, the socio-cultural context impeded implementation, but the persistence of innovative local champions resulted in some success. In Lagos, the cosmopolitan context, effective champions, funding by international donors, and a receptive government bureaucracy led to successful implementation. In Niger, despite a relatively conservative socio-cultural context, state bureaucratic bottlenecks overwhelmed proponents' efforts. In summary, the interaction of socio-cultural context, domestic champions, adaptive capacity of state bureaucracies, and international funders explains variable implementation of FLHE. The Nigerian experience highlights the need for sexuality education proponents to anticipate and prepare for local opposition and bureaucratic barriers.

Availability of family planning services and quality of counseling by faith-based organizations: a three country comparative analysis.

BACKGROUND: Faith-based organizations (FBOs) have a long history of providing health services in developing countries and are important contributors to healthcare systems. Support for the wellbeing of women, children, and families is evidenced through active participation in the field of family planning (FP). However, there is little quantitative evidence on the availability or quality of FP services by FBOs. METHODS: The descriptive analysis uses facility-level data collected through recent Service Provision Assessments in Malawi (2013-14), Kenya (2010), and Haiti (2012) to examine 11 indicators of FP service and method availability and nine indicators of comprehensive and quality counseling. The indicators include measures of FP service provision, method mix, method stock, the provision of accurate information, and the discussion of reproductive intentions, client's questions/concerns, prevention of sexually transmitted infections, and return visits, among others. Pearson's Chi-square test is used to assess the selected indicators by managing authority (FBO, public, and other private sector) to determine statistical equivalence. RESULTS: Results show that FBOs are less likely to offer FP services than other managing authorities (p < 0.05). For example, 69% of FBOs in Kenya offer FP services compared to 97% of public facilities and 83% of other private facilities. Offering long-acting or permanent methods in faith-based facilities is especially low (43% in Malawi, 29% in Kenya and 39% in Haiti). There were few statistically significant differences between the managing authorities in comprehensive and quality counseling indicators. Interestingly, Haitian FBOs often perform as well or better than public sector health facilities on counseling indicators, such as discussion of a return visit (79% of FBO providers vs. 68% of public sector providers) and discussion of client concerns/questions (52% vs. 49%, respectively). CONCLUSIONS: Results from this analysis indicate that there is room for improvement in the availability of FP services by FBOs in these countries. Quality of counseling should be improved by all managing authorities in the three countries, as indicated by low overall coverage for practices such as ensuring confidentiality (22% in Malawi, 47% in Kenya and 12% in Haiti), discussion of sexually transmitted infections (18%, 25%, 17%, respectively), and providing services to youth (53%, 27%, 32%, respectively).

Race, ethnicity, religious affiliation, and education are associated with gay and bisexual men's religious and spiritual participation and beliefs: Results from the One Thousand Strong cohort.

OBJECTIVES: This study examined the rates of spirituality, religiosity, religious coping, and religious service attendance in addition to the sociodemographic correlates of those factors in a U.S. national cohort of 1,071 racially and ethnically diverse HIV-negative gay and bisexual men. METHOD: Descriptive statistics were used to assess levels of spirituality, religiosity, religious coping, and religious service attendance. Multivariable regressions were used to determine the associations between sociodemographic characteristics, religious affiliation, and race/ethnicity with four outcome variables: (1) spirituality, (2) religiosity, (3) religious coping, and (4) current religious service attendance. RESULTS: Overall, participants endorsed low levels of spirituality, religiosity, and religious coping, as well as current religious service attendance. Education, religious affiliation, and race/ethnicity were associated with differences in endorsement of spirituality and religious beliefs and behaviors among gay and bisexual men. Men without a 4-year college education had significantly higher levels of religiosity and religious coping as well as higher odds of attending religious services than those with a 4-year college education. Gay and bisexual men who endorsed being religiously affiliated had higher levels of spirituality, religiosity, and religious coping as well as higher odds of religious service attendance than those who endorsed being atheist/agnostic. White men had significantly lower levels of spirituality, religiosity, and religious coping compared to Black men. Latino men also endorsed using religious coping significantly less than Black men. CONCLUSIONS: The implications of these findings for future research and psychological interventions with gay and bisexual men are discussed. (PsycINFO Database Record

Islamic Influence on HIV Risk and Protection Among Central Asian Male Migrant Workers in Kazakhstan.

HIV incidence is increasing in Central Asia, where migrant workers experience risks for acquiring sexually transmitted HIV. As a social and structural factor that may influence perceptions and behavior, we examine how Islam shapes HIV risk and protection. Phenomenological qualitative interviews examine religion and contexts of HIV risk among 48 male Central Asian migrant workers residing in Almaty, Kazakhstan. Men described nonvaginal sex, alcohol use, premarital sex, and extramarital sex as forbidden or frowned upon. Religious networks were unlikely to discuss HIV risks, and some men viewed religious affiliation or practices as protective. Marital practices including neke (religious marriage), polygyny, and bride kidnapping may be linked to risk. Findings suggest adhering to Islamic ideals may be protective for some men, but for others, assumptions of protection may enhance risk. HIV prevention strategies among Central Asian migrants may be strengthened by attention to religious and cultural understandings of risk and protection.

The role of internalized homonegativity in the faith and psychological health of lesbians.

Among lesbians, faith-based beliefs and behaviors may be associated with negative psychological health due to the interplay between religious and sexual identities. The present study examined health outcomes, faith-based beliefs (views of God as loving and controlling), faith-based behaviors (personal spiritual practices, religious activities), and internalized homonegativity in a sample of 225 self-identified lesbians. We hypothesized that internalized homonegativity would moderate the relationship between health outcomes and faith-based beliefs and behaviors among lesbians. Generally, results indicated that some faith-based beliefs and behaviors were related to negative health outcomes among lesbians with higher levels of internalized homonegativity, but among those with lower levels of internalized homonegativity, the negative associations with health were mitigated.

Chinese Immigrant Religious Institutions' Variability in Views on Preventing Sexual Transmission of HIV.

OBJECTIVES: We examined Chinese immigrant religious institutions' views on teaching about preventing sexual transmission of HIV and the consistency of their views with public health best practices in HIV prevention. METHODS: We used 2009 to 2011 survey data from 712 members of 20 New York City-based Chinese immigrant religious institutions to analyze their views on (1) teaching adolescents about condoms, (2) discussing homosexuality nonjudgmentally, and (3) promoting abstinence until marriage. RESULTS: Religion type was a significant predictor of views in the 3 domains, with Evangelical Protestants in least agreement with public health best practices, Buddhists in most agreement, and mainline Protestants between them. Greater HIV knowledge was significantly associated with agreement with best practices in all 3 domains. The frequency of prayer, meditation, or chanting and the level of acculturation were significant predictors of views on teaching adolescents about condoms and promoting abstinence until marriage. CONCLUSIONS: The best practice messages about HIV prevention that Chinese immigrant religious institutions find acceptable vary according to religion type and several other key factors, including HIV knowledge; frequency of prayer, meditation, or chanting; and level of acculturation.

Religious Influence on Older Americans' Sexual Lives: A Nationally-Representative Profile.

This study investigated the relationship between religious influence and sexual expression in older Americans, with specific attention to gender. Using the National Social Life, Health, and Aging Project, a nationally-representative survey of older adults, we created a composite measure of religious influence on sexual expression using Latent Class Analysis. We found more variability within denominations than between in terms of membership in the high-influence class; this indicated that religious influence on sexual expression was diverse within faiths. We show that religious influence was associated with higher self-reported satisfaction with frequency of sex, as well as higher physical and emotional satisfaction with sex, but only for men. Men were also significantly more likely than women to report that they would only have sex with a person they love. These results persisted in the presence of controls for demographic characteristics, religious affiliation, church attendance, intrinsic religiosity, political ideology, and functional health.

Parental Influence on Their Adult Children's Sexual Values: A Multi-National Comparison Between the United States, Spain, Costa Rica, and Peru.

We examined the influence of perceived parental sexual values, religiosity, and family environment on young adults' sexual values from the United States (n = 218), Spain (n = 240), Costa Rica (n = 172), and Peru (n = 105). On average, and across the four national groups, the messages young adults received from their parents about broad domains of sexual behaviors (masturbation, non-intercourse types of heterosexual sexual activity, premarital sex, same-sex activity, and cohabiting) were unequivocally restrictive. By contrast, across the four groups, young adults on average held rather permissive sexual values and their values differed significantly from those of their parents. Moreover, the nature of perceived parental sexual values (restrictive vs. permissive) was not associated significantly with young adults' sexual values, age of sexual debut, or number of sexual partners. Comparatively, Spanish young adults held the most permissive sexual values, whereas US young adults held the most restrictive sexual values. Religiosity was the strongest predictor of young adults' sexual values, followed by perceived parental sexual values and influence. In conclusion, it appears that despite having perceived restrictive parental messages about sex, these young adults currently hold permissive sexual attitudes, thus calling into question the influence parents actually have on their adult children's sexual values.