Demographic and Religious Differences in the Dimensions of Self-Disclosure Among Hindus and Muslims in India

Croucher, Stephen M.; Faulkner, Sandra L.; Oommen, Deepa; Long, Bridget

doi:10.1080/17475759.2010.520837

Cited by 10 publications

(19 citation statements)

References 33 publications

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“…Women seem to disclose more than men (Dindia & Allen, 1992;Croucher, Faulkner, Oommen, & Long, 2010) while any dyad including a woman will result in more disclosure than dyads consisting only of men (Janofsky, 1971). Janofsky also found that status plays a role, with men disclosing more to higher-status interlocutors while women disclose more to lower-status interlocutors.…”

Section: Self-disclosurementioning

confidence: 96%

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Facebook across Cultures : A Cross - Cultural Content Analysis of Egyptian , Qatari and American Student Facebook Pages

Elmasry¹,

Auter²,

Peuchaud³

2014

JMEM

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This study comparatively analyzed college student Facebook pages in Egypt, Qatar, and the U.S. to determine the similarities and differences in how students representing different cultures use Facebook to stay connected with their various groups of 'friends,' and engage in identity construction. A total 246 Facebook pages were analyzed, and results generally supported the notion that self-disclosure varied by culture. For example, Facebook profiles of Middle Eastern students in Qatar and Egypt reflect the more conservative norms in those two countries. Student Facebook pages in Egypt were much more politically oriented, while American pages focused more on social life and personal activities.

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Section: Self-disclosurementioning

confidence: 96%

“…A study conducted in India showed that Hindus disclosed more than Muslims (Croucher, et al, 2010). Wolfson & Pearce, 1983).…”

Section: Journal Of Middle East Mediamentioning

confidence: 99%

Facebook across Cultures : A Cross - Cultural Content Analysis of Egyptian , Qatari and American Student Facebook Pages

Elmasry¹,

Auter²,

Peuchaud³

2014

JMEM

View full text Add to dashboard Cite

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“…Social scientists (Tardy & Dindia, 2006: 229; Gordon, 2011: 72) have pursued this line of enquiry since seminal work brought it into academic focus half a century ago (Jourard & Lasakow, 1958; Jourard, 1971; Cozby, 1972; Chelune et al, 1979). Self-disclosure has primarily been explored as a communication issue (see, Hargie, Dickson, Mallett, & Stringer, 2008; Chen & Nakazawa, 2009; Croucher, Faulkner, & Long, 2010; Diverniero & Hosek, 2011; Jiang, Bazarova, & Hancock, 2011; Tian, 2011) but has also attracted interest in a variety of other disciplines including psychotherapy and social psychology (see, Jourard & Lakasow, 1958; Jourard, 1971; Chelune et al, 1979: 2; Doster & Nesbitt, 1979; Kelly & McKillop, 1996; Petronio, Reeder, Hecht, & Ros-Mendoza, 1996; Omarzu, 2000; Antaki, Barnes, & Leudar, 2005; Derlega, Winstead, Mathews & Braitman, 2008: 115; Gelso & Palma, 2011). The underlying assumption of works from psychology and psychotherapy has been that self-disclosure is healthy or therapeutic and that repressing personal feelings is not (Antaki, Barnes, & Leudar, 2005; Pasupathi, McLean, & Weeks, 2009: 92).…”

Section: Self-disclosure: the Broad Terrainmentioning

confidence: 99%

“…Some basic understandings about self-disclosure have been consistently upheld. Early studies established that it involves revealing personal information, not otherwise generally known (Jourard, 1971; Chelune et al, 1979; Croucher, Faulkner, & Long, 2010: 31) using the first person singular pronoun (I) (Derlega & Grzelak, 1979: 152). Self-disclosure focusses on inter-personal interaction so intra-personal reflections such as writing a personal diary, for example, do not constitute self-disclosure (Omarzu, 2000: 175; Croucher, Faulkner, & Long, 2010: 31).…”

Section: Self-disclosure: the Broad Terrainmentioning

confidence: 99%

Being on the outer: The risks and benefits of spiritual self-disclosure in the Australian workplace

Crossman

2015

Journal of Management & Organization

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Self-disclosure has been connected to a number of organisational benefits such as increased motivation, trust building, employee well-being, organisational identification, the communication of organisational values and commitment. Curiously, however, little work about self-disclosure has been published in management and organisation journals and still less that is concerned with spiritual self-disclosure, despite increasing employee diversity as globalisation intensifies.This paper reports on the analysis of semi-structured, qualitative, interview data collected from 40 Australian managers and professionals. The findings reveal that spiritual self-disclosure was largely perceived as taboo, ‘risky’ and stigmatising with the potential for negative consequences. These risks are all captured in the concept of being on the outer, a metaphor denoting marginalisation from the social, cultural and spiritual identity of the organisation. In contrast, ‘safe’, inclusive organisational cultures are likely to encourage spiritual self-disclosure and the benefits it can bring to employees, managers and organisations.

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“…Accommodation of Muslims in the workplace based on personal and cultural identity, such as accommodations for prayer space or dietary restrictions, have important implications (Croucher, Faulkner, Oommen, & Long, 2010). Muslims and others who wear physical manifestations of a non-Christian faith (e.g., the wearing of the hijab) experience heightened levels of discrimination in a variety of forms.…”

Section: Introductionmentioning

confidence: 99%

The diversity of professional Canadian Muslim women: Faith, agency, and ‘performing’ identity

Latif

Cukier

Gagnon

et al. 2018

Journal of Management & Organization

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This article examines how identities are constructed and performed by a sample of Muslim women in the Canadian workplace. This research will provide new insights on how Muslim women disclose or ‘perform’ their identities in different contexts. This study will build upon previous research on identity construction of ethnic minorities in the workplace and intersectionality and the workplace experiences of Muslim women by conducting interviews with 23 professional Muslim women in Canada. The findings have important implications for understanding Muslim women’s identity work in broader contexts of discrimination, as well as accommodation and inclusion in organizations.

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Demographic and Religious Differences in the Dimensions of Self-Disclosure Among Hindus and Muslims in India

Cited by 10 publications

References 33 publications

Facebook across Cultures : A Cross - Cultural Content Analysis of Egyptian , Qatari and American Student Facebook Pages

Facebook across Cultures : A Cross - Cultural Content Analysis of Egyptian , Qatari and American Student Facebook Pages

Being on the outer: The risks and benefits of spiritual self-disclosure in the Australian workplace

The diversity of professional Canadian Muslim women: Faith, agency, and ‘performing’ identity

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