Introduction: Cultural diversity, contextualism, and feminist psychology.

Landrine, Hope

doi:10.1037/10501-001

Cited by 49 publications

(47 citation statements)

References 27 publications

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“…It is clear that one needs to pay close attention to contextual influences (e.g. Landrine, 1995) to gain a keener appreciation of these data focusing on the effects of religious involvement on the physical/psychological well-being of Black men self-labeling as gay. These findings, across contexts, turned out to be more difficult to interpret conceptually.…”

Section: Summary Of the Findingsmentioning

confidence: 99%

Religious Involvement Among Black Men Self-Labeling as Gay

Cutts¹,

Parks

2009

Journal of Gay & Lesbian Social Services

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This article explores religious involvement among seventy-five black men self-labeling as gay living within the Los Angeles metropolitan area. The men in this study completed the short form of the Gay and Lesbian Identity Attitude Scale, the Kinsey Sexual Orientation Continuum Scale, and a demographic questionnaire. Analyses revealed that black men self-labeling as gay engage in both public and private religious involvement. Demographic variables and gay identity attitudes are related to measures of public and private religious involvement. The implications of these empirical findings on future research efforts are explored. KEYWORDS sexual and ethnic minorities, sexual orientation identity development, religious involvement, Black men selflabeling as gay

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Section: Summary Of the Findingsmentioning

confidence: 99%

Religious Involvement Among Black Men Self-Labeling as Gay

Cutts¹,

Parks

2009

Journal of Gay & Lesbian Social Services

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“…Paternostro (1998) pointed out that, until recently, in several Latin American countries a rapist could be acquitted if he agreed to marry the rape victim. A study conducted with Latina adolescents showed that to preserve their virginity, they have anal sex, which increases their risk of infecting sexually transmitted diseases (Arguello, 1993, February as cited in Landrine, 1998). Women who have been sexually active may choose to go for hymen reconstruction in order to be virgins at the time of their marriage.…”

Section: Implications Of the Studymentioning

confidence: 99%

Beliefs about Chastity, Machismo, and Caste Identity: A Cultural Psychology of Gender

Mahalingam

2007

Sex Roles

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The study was conducted with a community sample (N=1118) of participants from three caste groups (Brahmins, Thevars, and Gounders) from villages that are reported to have an extremely male-biased sex ratio in Tamilnadu, India. Chastity, Machismo, and Caste Identity scales were used to assess cultural beliefs about gender and caste. The correlations among beliefs about caste identity, chastity, and machismo were significant for all three caste groups. There was a significant difference between Brahmins and the other caste groups in beliefs about caste, chastity, and machismo. There was a significant interaction among marital status and gender. Married men's scores on chastity and machismo were higher than unmarried men for all caste groups. Thevars and Gounders were high on machismo and chastity. Women in all caste groups, particularly Thevar women, were high on caste identity. The implications of the findings for the study of gender and immigration are discussed.Keywords Chastity . Caste . Gender and culture Gender psychologists have argued that culture influences the social construction of gender in complex ways. Although there are cultural variations in beliefs about gender, in most cultures typically such representations also control and regulate the sexual behavior and mores of women (Ortner, 1974). For instance, most cultures across the globe enforce a higher or a more stringent punishment for women's infidelity than for men's infidelity (Buss, 1998). Although the content of the prescriptive codes of behavior for women varies by culture, the social consequences of gender transgressions affect men's and women's lives differently in nearly all cultures. In this article, I examine the cultural ecological underpinnings of chastity and its association with masculinity and caste identity, as well as caste-specific variations in the construction of gender, among three different caste groups in Tamilnadu, India.The aims of the article are the following. First, I discuss the cultural psychological underpinnings of beliefs about chastity by providing a cultural psychological perspective on chastity. I developed a chastity scale and a caste identity scale to examine the relationships between chastity, masculinity, and caste identity among three caste groups. Second, I discuss the findings and their relevance to the goal of developing a cultural psychology of gender. Culture and ChastityThe Webster's New World Dictionary (1984) offered the following meanings of the term chastity: (a) not indulging in unlawful sexual activity; (b) virtuous; (c) sexually abstinent; (d) celibate; (e) pure, decent or modest in nature. The definitions highlight three major aspects of chastity: purity, self-control, and incorruptibility. All of these qualities define the "essential" qualities of a chaste person. Chastity has a biological and a psychological component. A chaste person is "pure" and incorruptible and can control his or her emotions. Although none of the definitions make explicit reference to women's sexual behavior, right below...

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“…Étant donné que la recherche féministe en est encore à ses débuts, il n'est pas évident de concevoir comment ces différentes traditions épistémologiques vont se conjuguer pour fournir une base de connaissances. La tolérance et l'acceptation à travers la communauté académique féministe et, on le souhaite, la communauté des chercheur/euse/s dans les domaines de recherche en sciences humaines et sociales, sauront encourager ce processus féministe qui, comme l'a affirmé Bertrand (1993), peut contribuer à la criminologie et à d'autres domaines (Landrine, 1995).…”

Section: Resultsunclassified

Recherche sur la violence familiale : contribution des différentes épistémologies

Poulin¹,

Ross²

2005

crimino

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Knowledge, over the last century, has been grounded mainly in the institution of empirical science. This epistemological tradition is tightly linked to positivism and objectivity. Feminists from various disciplines, including that of Criminology, have become disillusioned in the ability of traditional empiricism to produce knowledge that is relevant, historically and socially, to women, and based in their everyday experience. Feminists have proposed alternative epistemological frameworks to explore questions driven by political feminist agendas. In the present article, an overview of these new epistemological frameworks is presented to develop an evaluation grid. Using this grid, studies from different traditions in the area of family violence and violence against women are examined and critiqued to determine how each epistemological framework can advance (or not) the feminist agenda

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Introduction: Cultural diversity, contextualism, and feminist psychology.

Cited by 49 publications

References 27 publications

Religious Involvement Among Black Men Self-Labeling as Gay

Religious Involvement Among Black Men Self-Labeling as Gay

Beliefs about Chastity, Machismo, and Caste Identity: A Cultural Psychology of Gender

Recherche sur la violence familiale : contribution des différentes épistémologies

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