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Coping with the “Syndrome of Imposed Ethnicity” among Ethnic Russians
Published in Walter J. Lonner, Dale L. Dinnel, Deborah K. Forgays, Susanna A. Hayes, Merging Past, Present, and Future in Cross-Cultural Psychology, 2020
Despite the considerations enumerated above, the research has shown quite convincingly that among Russians in the post-Soviet countries, integration is the most preferred and successful acculturation strategy, as was shown in many other studies of various groups in various countries (e.g., Berry & Sam, 1997). From the specific point of view of my study, integration is the shortest and best way to restore positive ethnic identity and ethnic tolerance, which is important for an individual as well as for a state. At the individual level, to the extent that a bicultural identity (combining a heritage identity and a national identity) is associated with the integration strategy, evidence generally suggests that this identity would be the most supportive of good adaptation (Berry et al., 1987; Berry & Sam, 1997). At the societal level, the evidence is similar, holding that ethnic (i.e., heritage culture) or dual identity does not diminish one’s sense of attachment or commitment to a unified society (Kalin & Berry, 1996). Thus, Russians now being acculturated in the post-soviet states should strive to attain and maintain their own positive ethnic identity as well as to have contacts and be part of life in their host societies, while the politicians in those societies should allow them to do so.
Identity Integration as a Protective Factor against Guilt and Shame for Religious Gay Men
Published in The Journal of Sex Research, 2020
Given the preliminary evidence that we have presented showing the beneficial and protective nature of identity integration for religious gay men, future research could continue to investigate factors which facilitate integration. For example, research suggests that gay women are more likely than gay men to have achieved identity integration (Rodriguez & Ouellette, 2000); however, it is not understood why. In studies of bicultural identity integration, Benet-Martinez and colleagues observed that individuals’ ability to integrate dual identities is largely informed by the extent to which they view the two as compatible (Benet-Martínez et al., 2002). Research in this field moving forward should strive to identify the mechanisms that facilitate integration, and to explore their application to a variety of identities that are at risk if they are unable to integrate. Future research could also replicate the current study with adherents of more overtly condemnatory religions, such as Islam, for whom gay identity may be the stronger predictor of guilt and shame (Siraj, 2012). In less permissive denominations and societies, integration may be more difficult, and seldom achieved (Biçmen & Bekiroğulları, 2014). This is worth further exploration.