The Impact of Changes in Religion on Health Among Sexual Minority Mormons

The current study presents data from the first longitudinal examination of sexual minority (SM) Mormons (n = 132). Over the course of 2 years, SM Mormons reported decreased psychological (e.g., orthodox beliefs), behavioral (e.g., service attendance), and social (interpersonal religious commitment) religiousness. Analyses revealed that, at baseline, service attendance was related to lower levels of meaning in life and higher levels of depression at time 2, while interpersonal religious commitment at baseline was related to higher levels of meaning in life and lower levels of depression. Latent change scores of religiousness suggested that decreases in interpersonal religious commitment over the 2 years predicted higher levels of depression and lower levels meaning in life at time 2. We suggest that these results highlight the inherent difficulty in holding both a Mormon and SM identity, with trends implying that SM Mormons tend to disengage from their religious identity

Correlates of Christian Religious Identification and Deidentification Among Sexual and Gender Minorities: A U.S. Probability Sample

Using a U.S. nationally representative sample of 1,529 sexual and gender minorities (SGMs), we examined the demographic and developmental correlates of Christian religious deidentification. We found that SGMs who were older, Black, cisgender men, and/or lived in the American South were more likely to identify as Christian in adulthood, relative to other SGMs. Those who were never Christian reported being more out to family and friends at earlier ages than those who were raised Christian. SGMs who were raised Christian, but did not identify as Christian in adulthood reported, more adverse childhood experiences and bullying than other SGMs. Sexual minorities who identified as Christian in adulthood reported more internalized homophobia in adulthood than other sexual minorities. Finally, sexual minorities who were raised Christian, regardless of their adulthood religious identification, reported experiencing more stigma than sexual minorities who were not raised Christian. No differences were noted in measures of adulthood resilience or health. Taken together, results indicate that identifying as Christian—in childhood and/or adulthood—is associated with greater experiences of stigma and stress than not identifying as Christian in adulthood

Religion/Spirituality, Stress, and Resilience Among Sexual and Gender Minorities: The Religious/Spiritual Stress and Resilience Model

Although many sexual and gender minorities (SGMs) consider themselves religious or spiritual, the impact of this religiousness or spirituality (RS) on their health is poorly understood. We introduce the religious/spiritual stress and resilience model (RSSR) to provide a robust framework for understanding the variegated ways that RS influences the health of SGMs. The RSSR bridges existing theorizing on minority stress, structural stigma, and RS-health pathways to articulate the circumstances under which SGMs likely experience RS as health promoting or health damaging. The RSSR makes five key propositions: (a) Minority stress and resilience processes influence health; (b) RS influences general resilience processes; (c) RS influences minority-specific stress and resilience processes; (d) these relationships are moderated by a number of variables uniquely relevant to RS among SGMs, such as congregational stances on same-sex sexual behavior and gender expression or an individual’s degree of SGM and RS identity integration; and (e) relationships between minority stress and resilience, RS, and health are bidirectional. In this manuscript, we describe the empirical basis for each of the five propositions focusing on research examining the relationship between RS and health among SGMs. We conclude by describing how the RSSR may inform future research on RS and health among SGMs

Explaining Myanmar's Regime Transition: The Periphery is Central

In 2010, Myanmar (Burma) held its first elections after 22 years of direct military rule. Few compelling explanations for this regime transition have emerged. This article critiques popular accounts and potential explanations generated by theories of authoritarian ‘regime breakdown’ and ‘regime maintenance’. It returns instead to the classical literature on military intervention and withdrawal. Military regimes, when not terminated by internal factionalism or external unrest, typically liberalise once they feel they have sufficiently addressed the crises that prompted their seizure of power. This was the case in Myanmar. The military intervened for fear that political unrest and ethnic-minority separatist insurgencies would destroy Myanmar’s always-fragile territorial integrity and sovereignty. Far from suddenly liberalising in 2010, the regime sought to create a ‘disciplined democracy’ to safeguard its preferred social and political order twice before, but was thwarted by societal opposition. Its success in 2010 stemmed from a strategy of coercive state-building and economic incorporation via ‘ceasefire capitalism’, which weakened and co-opted much of the opposition. Having altered the balance of forces in its favour, the regime felt sufficiently confident to impose its preferred settlement. However, the transition neither reflected total ‘victory’ for the military nor secured a genuine or lasting peace

Populist Mobilization: A New Theoretical Approach to Populism*

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/112280/1/j.1467-9558.2011.01388.x.pd

The evolving SARS-CoV-2 epidemic in Africa: Insights from rapidly expanding genomic surveillance

INTRODUCTION Investment in Africa over the past year with regard to severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) sequencing has led to a massive increase in the number of sequences, which, to date, exceeds 100,000 sequences generated to track the pandemic on the continent. These sequences have profoundly affected how public health officials in Africa have navigated the COVID-19 pandemic. RATIONALE We demonstrate how the first 100,000 SARS-CoV-2 sequences from Africa have helped monitor the epidemic on the continent, how genomic surveillance expanded over the course of the pandemic, and how we adapted our sequencing methods to deal with an evolving virus. Finally, we also examine how viral lineages have spread across the continent in a phylogeographic framework to gain insights into the underlying temporal and spatial transmission dynamics for several variants of concern (VOCs). RESULTS Our results indicate that the number of countries in Africa that can sequence the virus within their own borders is growing and that this is coupled with a shorter turnaround time from the time of sampling to sequence submission. Ongoing evolution necessitated the continual updating of primer sets, and, as a result, eight primer sets were designed in tandem with viral evolution and used to ensure effective sequencing of the virus. The pandemic unfolded through multiple waves of infection that were each driven by distinct genetic lineages, with B.1-like ancestral strains associated with the first pandemic wave of infections in 2020. Successive waves on the continent were fueled by different VOCs, with Alpha and Beta cocirculating in distinct spatial patterns during the second wave and Delta and Omicron affecting the whole continent during the third and fourth waves, respectively. Phylogeographic reconstruction points toward distinct differences in viral importation and exportation patterns associated with the Alpha, Beta, Delta, and Omicron variants and subvariants, when considering both Africa versus the rest of the world and viral dissemination within the continent. Our epidemiological and phylogenetic inferences therefore underscore the heterogeneous nature of the pandemic on the continent and highlight key insights and challenges, for instance, recognizing the limitations of low testing proportions. We also highlight the early warning capacity that genomic surveillance in Africa has had for the rest of the world with the detection of new lineages and variants, the most recent being the characterization of various Omicron subvariants. CONCLUSION Sustained investment for diagnostics and genomic surveillance in Africa is needed as the virus continues to evolve. This is important not only to help combat SARS-CoV-2 on the continent but also because it can be used as a platform to help address the many emerging and reemerging infectious disease threats in Africa. In particular, capacity building for local sequencing within countries or within the continent should be prioritized because this is generally associated with shorter turnaround times, providing the most benefit to local public health authorities tasked with pandemic response and mitigation and allowing for the fastest reaction to localized outbreaks. These investments are crucial for pandemic preparedness and response and will serve the health of the continent well into the 21st century

Ways to Navigate Sexual Minority and Latter-Day Saint Identities: A Latent Profile Analysis

Using a sample of 815 sexual minorities (SMs) with current or historical engagement with the Church of Jesus Christ of Latter-day Saints, we examined (a) how many empirically distinct ways there are to navigate SM and religious identities and (b) whether these ways were related to health. A latent profile analysis, which grouped participants by religious/spiritual (i.e., religious commitment, service attendance, Christian orthodoxy) and SM identity (i.e., outness, identity centrality, sexuality support) variables, yielded a three-group solution: engaged Latter-day Saint (LDS) individuals, moderately engaged LDS individuals, and lapsed LDS individuals. Participants in these three classes did not significantly differ in SM variables or in physical health, mental health, or life satisfaction. Engaged LDS participants reported less substance use and more meaning in life than lapsed LDS participants, likely due to their religious engagement

Does Internalized Stigma Change the Way That Religiousness Relates to Depression for People with Minoritized Sexualities?

Drawing on minority stress and intersectionality theories, we examine whether the relationship between religiousness and depression among people with marginalized sexualities changes as a function of their experience of internalized stigma. Analyses of a sample of 260 people with marginalized sexualities suggested that the relationship between religiousness and depression was moderated by internalized homonegativity. Simple slopes analyses revealed that when people with marginalized sexualities reported higher degrees of internalized homonegativity, the relationship between religiousness and depression was positive. Conversely, when people with marginalized sexualities reported lower degrees of internalized homonegativity, religiousness was negatively related to depression. Dismantling analyses using subscales of the Internalized Homonegativity Inventory suggested that these effects are largely driven by personal homonegativity and participants’ views of the morality of homosexuality. Taken together, these results suggest that religiousness may be positive for people with marginalized sexualities when they experience low degrees of internalized stigma. Further, results suggest that both people with marginalized sexualities’ negative self-views and negative views of people with marginalized sexualities generally may affect the ways in which people with marginalized sexualities experience religiousness, and how it ultimately impacts them psychologically