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With data collected through one year of participant observation with HarassMap, interviews with activists from eleven anti-sexual harassment initiatives and advocacy NGOs, and community-level surveys with non-activist individuals, this dissertation argues that “cultural” work undertaken through the community-based approaches by entities like ECWR and HarassMap is, in fact, an inherently political process, in which political engagement represents both an attempt to change political culture and state practice and a negotiative process involving changing patriarchal gender norms that underpin sexual harassment at a society-wide level. New conceptualizations of sexual harassment promoted by anti-sexual harassment initiatives and NGOs in Egypt frame it as a form of violence against women, and attempt to make sexual harassment an offense that may be criminalized. Yet, this dissertation contends there is a tension between activist and widespread public understandings of sexual harassment, predicated on the incomplete framing of sexual harassment as a form of violence.
Religion has a powerful influence on adherents' behaviors and beliefs. Harmful teachings about gender roles, sexual purity, and a lack of education surrounding sexual abuse have been shown to negatively impact members’ understandings of these topics. This study looks into these relationships in further detail by surveying adults who are either active and ex-members of The Church of Jesus Christ of Latter-day Saints about their recollections of religious principles they learned in their Young Men’s/Women’s classes, their behaviors as youth (ages 12-18), and their current beliefs. Findings indicate that teachings and cultural expectations in regard to gender roles exist in The Church, and many female members disagree with and refuse to comply with them. Purity culture impacted participants in differing ways, including their continued belief in sexual purity before marriage but their disapproval of shaming sexually experienced members. Findings indicate that The Church does not educate members on sexual abuse and consent, but participants still indicated knowledge of these topics. Implications include continued study into these topics to better understand conflicting responses and complicated relationships between members’ beliefs and Church teachings, and changes in Church doctrine to better support members and victims of abuse.