In predicting disordered eating, the core model of objectification theory (Fredrickson & Roberts, 1997) has been replicated and extended in research across most sexual minority groups (e.g., Haines et al., 2008; Wiseman & Moradi, 2010), but not bisexual women. The present study tested the tenets of objectification theory with a sample of 316 bisexual women and further extended this theory by examining the roles of 2 minority stressors-antibisexual discrimination and internalized biphobia-that are contextually salient for bisexual women. A latent variable structural equation model was conducted, and the model yielded a good fit to the data. Antibisexual discrimination and internalized biphobia (but not sexual objectification experiences) yielded significant unique links with internalization of sociocultural standards of attractiveness (internalization of CSA). Next, internalization of CSA yielded a significant unique link with body surveillance. In addition, antibisexual discrimination, internalization of CSA, and body surveillance yielded significant unique links with body shame. Finally, sexual objectification experiences, internalization of CSA, and body shame yielded significant unique links with eating disorder symptomatology. Beyond the direct relations, antibisexual discrimination yielded significant positive indirect links with body surveillance, body shame, and eating disorder symptoms. Internalization of CSA yielded significant positive indirect links with body shame and eating disorder symptoms. Lastly, body surveillance yielded a significant positive indirect link with eating disorder symptoms. Implications for research and practice with bisexual women are discussed. (PsycINFO Database Record (c) 2014 APA, all rights reserved).

In prior research with primarily heterosexual religious and spiritual individuals, positive and negative forms of religious coping have been posited to moderate the links between minority stressors and psychological outcomes (Kim, Kendall, & Webb, 2015; Szymanski & Obiri, 2011). With a sample of 143 sexual minority people, the present study extended these hypotheses by examining the moderating roles of positive and negative religious coping in the link of 2 sexual minority-specific minority stress variables (heterosexist discrimination, internalized heterosexism) with psychological distress and well-being. In partial support of our hypotheses, we found that positive religious coping moderated the relation of internalized heterosexism and psychological well-being such that greater positive religious coping weakened the deleterious impact of internalized heterosexism on psychological well-being. Negative religious coping did not moderate any links. As the first test of the moderating roles of religious coping styles in the sexual minority stress-psychological distress link, the present study yields important findings for research and practice with religious and spiritual sexual minority individuals. (PsycINFO Database Record

Objective: Lesbian, gay, bisexual, transgender, and queer (LGBTQ) individuals disproportionately face exposure to potentially traumatic events—adverse experiences that may have a traumatizing effect—and experience shame as a common consequence. Previous research demonstrates associations between shame and psychological and physical health issues among those with exposure to potentially traumatic events in general, with limited attention among LGBTQ individuals specifically. This study determined whether shame partially mediated the relationship between potentially traumatic events exposure and self-reported mental and physical health symptoms among LGBTQ individuals. Method: Participants were 218 self-identified LGBTQ individuals who reported experiencing at least one potentially traumatic event (e.g., childhood sexual abuse). Online surveys assessed the type and frequency of potentially traumatic events exposure, shame, self-reported mental health (depression symptoms, posttraumatic stress disorder symptoms, and substance use), and physical health symptoms (sexual risk behavior, somatic symptoms, and chronic health conditions). Results: Greater potentially traumatic events exposure was associated with greater shame, and greater shame was associated with worse self-reported mental and physical health. Potentially traumatic events exposure had a direct effect on self-reported mental and physical health, and shame partially mediated this relationship. Conclusion: Shame represents an important and modifiable factor that relates to poor health and may be amenable to change through psychosocial interventions. Given the prevalence of negative self-attribution stemming from potentially traumatic events exposure, in addition to the internalization of stigma among this population, practitioners need to uncover interventions specifically targeting shame when working with LGBTQ individuals.

This study provides a content analysis of peer-reviewed journal articles about consensual nonmonogamy (CNM) from a social scientific lens published from 1926 through 2016, excluding articles specific to polygamy or other faith-based relational practices. The content analysis yielded 116 articles, with most of the articles being nonempirical research (n ϭ 74) rather than empirical studies (n ϭ 42). Although the number of published articles about CNM has increased significantly in recent decades (n ϭ 26 from 1926 to 2000 compared with n ϭ 90 from 2001 to 2016), the topics discussed in CNM literature were narrow in scope and focused on (a) relationship styles, (b) CNM stigma, and/or (c) LGBTQ issues. Content analysis data showed that the vast majority of articles were published in journals about sexuality, suggesting that CNM remains an underexamined topic in psychological science. Additionally, only a handful of the total articles centered on topics related to family concerns (n ϭ 5) or training and counseling (n ϭ 2). Findings from this content analysis suggest that individuals and families who practice CNM are an underserved and understudied group that would benefit from advancements in psychological scholarship specific to their experiences.

Although research supports the critical need for cultural competence in clinical practice, few studies have addressed practitioners' perspectives on their psychotherapeutic practices with ethnic minority clients. This study examined whether personal orientation to diversity (universal-diverse orientation or UDO), perceived access to institutional resources, and multicultural training were associated with self-perceived cultural competence among 196 licensed clinicians. We also explored differences in self-perceived cultural competence across clinicians identified with specific theoretical orientations. Multiple regression analyses indicated a positive association between UDO and clinicians' self-perceived cultural competence, and a positive association between access to institutional resources and self-perceived cultural competence. The extent to which multicultural training was thought to be helpful was also associated with self-perceived cultural competence. Analysis of variance and post hoc analyses revealed mixed findings with respect to differences on self-perceived cultural competence across theoretical orientation. Implications of these findings for research, practice, and training are discussed.