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abstract: The present study tested the hypothesis that women dress modestly to signal to other women that they pose no mate poaching threat and are sexually restricted, and that this is especially true for religious women. Participants were 392 Muslim women living in the United States. They read two passages describing fictional situations in which they met with a potential female friend and then indicated what kind of outfit they would wear in both situations. In one situation, the participant obtained a reputation for promiscuity; in the other situation, reputation was not mentioned. I predicted that participants would choose more modest outfits for the promiscuous reputation passage, because if women dress modestly to signal sexual restrictedness, then they should dress more modestly around women with whom they have a reputation for promiscuity—to counteract such a reputation, women may wish to send a strong signal that they are not promiscuous. The hypothesis was partially supported: Less religious women chose more modest outfits for the promiscuous reputation situation than they did for the no reputation situation. This suggests that some women dress modestly to signal sexual restrictedness to other women, but that this is especially true for women who are less religious, not more. More religious women dress more modestly than less religious women, but they may not dress modestly to signal sexual restrictedness. Two important goals for this area of research are to determine the proximate reasons that more religious women dress modestly and to investigate modest dress among non-Muslim religious women. / Dissertation/Thesis / Doctoral Dissertation Psychology 2020

Women still lack representation in many Science, Technology, Engineering, and Math (STEM) fields, particularly those with high earning potential. Past studies on women who study STEM have failed to acknowledge the impact of religious values on choice of major among women. Using data collected at a religiously-affiliated university in 2013, this study explores how 24 religious women made decisions about majoring in STEM fields. The results from this sample closely follow the literature review, while also adding many new layers to understanding how religious women make decisions about STEM. Themes identified using this approach are useful for designing future studies on traditional women who study STEM.

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Ce travail part du postulat que l’occultation des femmes croyantes au Québec résulte de la combinaison de trois facteurs : la sécularisation de la société, l’idéologie des féminismes de la deuxième vague et les discours patriarcaux propres aux communautés abrahamiques du Québec. À compter de la Révolution tranquille, dans les années soixante, la société québécoise s’est d’abord laïcisée puis sécularisée rapidement. Cette révolution a progressivement éloigné les institutions religieuses des dynamiques politiques, ainsi que du milieu de la santé et de l’éducation. En même temps, la sécularisation a écarté le discours religieux de l’espace public et l’a relégué à l’espace privé, où le discours des femmes croyantes s’est trouvé circonscrit. Parallèlement à ce processus rapide de sécularisation, durant le dernier quart du 20e siècle, se produisait la montée des féminismes de la deuxième vague. Depuis le début du troisième millénaire de l’ère commune, cette deuxième vague a commencé à céder la place à une troisième, mais celle-ci n’est toujours pas dominante en milieu québécois. Il faut mentionner que pour les adhérentes des féminismes de la deuxième vague, religion et féminisme sont incompatibles. Outre la sécularisation et la montée des féminismes de la deuxième vague, le troisième facteur d’occultation demeure toujours la dimension patriarcale traditionnelle des institutions et communautés abrahamiques (juive, chrétienne et musulmane). Leur édification millénaire et leurs processus herméneutiques respectifs, fortement ancrés dans des systèmes patriarcaux, s’ouvrent difficilement à la plupart des innovations suggérées par leurs adeptes féministes. Pour chacune des religions abrahamiques qui font l’objet de cette thèse, une universitaire féministe a été sélectionnée : Norma Baumel Joseph, juive orthodoxe, Denise Couture chrétienne catholique romaine et Samia Amor, musulmane de tradition sunnite. Ce travail cherche à comprendre l’approche herméneutique postmoderne ainsi que les actions préconisées par chacune de ces femmes afin de lutter contre la triple occultation des femmes croyantes. Par la relecture des textes sacrés, ces croyantes, spécialistes de leur tradition religieuse respective, tentent d’innover en matière d’interprétation religieuse pour ouvrir de nouvelles perspectives confrontant les exégèses patriarcales traditionnelles. Leurs approches de croyantes féministes invitent les féminismes du Québec à une ouverture à la pluralité culturelle qui inclurait la pluralité du religieux, tant intra-religieux que multireligieux. Finalement, ces auteures croyantes partagent, pour deux d’entre elles, la pratique du dialogue interreligieux comme piste possible pour redonner aux femmes croyantes une visibilité au sein de la société sécularisée, favorisant ainsi une reconnaissance de la place et des rôles particuliers qu’elles peuvent jouer dans une société québécoise réellement inclusive et égalitaire. / The premise of this thesis is that the concealment of religious women in Quebec is the result of three factors: the secularization of the society, the ideology of the second wave feminism in Quebec, and the patriarchal discourses found in the Abrahamic communities of Quebec. Starting with the Quiet Revolution in the 1960s, Quebec society first laicized its institutions and then quickly secularized socially. At the same time, this secularization process put aside religious discourse from public space and relegated it to the private sphere, where the discourse of religious women was circumscribed. Parallel to this rapid process of secularization, in the last quarter of the 20th century, the rise of second wave feminism took place. Since the beginning of the third millennium, this second wave has started to give way to a third wave, but this latest wave has not yet become dominant in Quebec. It is important to add that for the followers of second wave feminism, religion and feminism are incompatible. Apart from this secularization and the increase in second wave feminism, the third concealment factor still remains the traditional patriarchal dimension of the Abrahamic institutions and communities (Jewish, Christian and Muslim). Their respective millennial edification and hermeneutical processes are deeply anchored in patriarchal systems, making it very difficult to open up to most innovations suggested by their feminist members. For each one of those Abrahamic religions that are the focus of this thesis, a feminist scholar was selected; Norma Baumel Joseph, an Orthodox Jew, Denise Couture, a Roman Catholic Christian, and Samia Amor, a Muslim of Sunni tradition. This work aims to understand the postmodern hermeneutical approach as well as the actions suggested by each one of these women in order to fight against the triple concealment of religious women. By re-reading the sacred texts, these believers, specialists of their respective religious tradition, try to innovate in matters of religious interpretation in order to open up new perspectives that confront traditional patriarchal exegesis. Their approach as religious feminists invite the feminists of Quebec to be more open to a cultural plurality that would include religious plurality, both intra-religiously and multi-religiously. Finally, these religious authors share, for two of v them, the practice of interreligious dialogue as a possible avenue for giving religious women anew a visibility in a secularized society, thus enabling a recognition of the place and particular roles they can play in a Quebec society that is truly inclusive and egalitarian.

Sexual guilt can occur when one's beliefs or attitudes about sex do not match with their sexual behaviors. Sexual guilt has been studied in the context of religious individuals, but research has produced inconsistent results (Hackathorn et al., 2016; Higgins et al., 2010; Leonhardt et al., 2019; Murray et al., 2007). Through a survey placed on Mturk, this study used 156 participants for data analysis. Data analysis consisted of five regressions. This study found that religiosity and relationship satisfaction are positively associated, sexual guilt and relationship satisfaction are negatively associated, sexual guilt moderated the relationship of religiosity and relationship satisfaction, conflict between sexual attitudes and behaviors was associated with lower relationship satisfaction, religiosity and sexual satisfaction had a positive association, sexual guilt and sexual satisfaction had a negative association, sexual guilt had a moderating effect on religiosity and sexual satisfaction, conflict between attitudes and behaviors was associated with more sexual guilt, and religiosity was found to be positively associated with sexual guilt. This study relates these findings to past research and posits future directions for this field of study.<div><br></div><div><br><br></div>

El objetivo de este estudio fue describir la experiencia de duelo por la pérdida de la vida consagrada relatada por mujeres que pertenecieron a comunidades religiosas. Para tal fin, se realizó un estudio de tipo cualitativo de diseño fenomenológico, aplicando la técnica de la entrevista a profundidad. Las participantes fueron 10 mujeres que pertenecieron a una comunidad religiosa, residentes en países de habla hispana y cuyas edades oscilaron entre los 28 y 56 años. Los principales resultados revelan que la mayoría se retiró al encontrarse cercanos los votos perpetuos, ya que significaba un compromiso permanente con Dios. Asimismo, las emociones acontecidas a partir de este suceso variaron de acuerdo con el contexto en el que se produce su salida. Así, se presentó una necesidad de adaptarse a la realidad externa lo cual resultó un conflicto fundamental que la mayoría de las participantes sobrellevaron adecuadamente. A partir de ello, es posible concluir que este proceso se dio de forma natural, al ser una etapa que fue prevista momentos previos a su salida. Esto, permitió una mejor adaptación al mundo exterior y afronte de la pérdida de la vida consagrada. / The aim of this study was to describe the grief experience for the loss of consecrated life in women who belonged to religious communities. For this purpose, a qualitative study of phenomenological design was carried out, applying the in-depth interview technique. The participants were 10 women who belonged to a religious community, residing in Spanish-speaking countries and whose ages ranged between 28 and 56 years. The main results reveal that the majority withdrew when perpetual vows were close, since it signified a permanent commitment to God. Likewise, the emotions that emerged because of this event varied according to the context in which their departure occurs. Thus, there was a need to adapt to external reality, which is a common conflict that most of the participants coped with adequately. From this, it is possible to conclude that this process occurred naturally, as it was a stage that was planned moments before their departure. This allowed a better adaptation to the outside world and facing the loss of consecrated life. / Tesis

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