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Was nicht mehr zu ändern ist. Eine Untersuchung zur Reue aus bewältigungstheoretischer Sicht.
(2005)
Das schmerzhafte Gefühl der Reue gründet auf dem Selbstvorwurf, falsch entschieden oder gehandelt zu haben, sowie der Vorstellung besserer, jedoch verpasster oder vertaner Alternativen. Reue motiviert dazu, den vergangenen Fehler wiedergutzumachen (tätige Reue). Wenn der Fehler jedoch unabänderlich ist, kann nachhaltiges Bereuen auf depressive Tendenzen hindeuten (lähmende Reue). In dieser Arbeit geht es um interindividuelle Unterschiede in der Bewältigung irreversibler Reueanlässe. Im Kern wird angenommen, dass die allgemeine Fähigkeit, persönliche Ziele mit Realisierungsmöglichkeiten abzustimmen (akkommodative Flexibilität nach Brandtstädter), vor einer lähmenden Reue schützt. Es werden sechs Studien vorgestellt, die diese Annahme prüfen: drei experimentelle Untersuchungen, die auf dem Szenarienansatz basieren, und drei Fragebogenuntersuchungen, die auf biographische Reueanlässe fokussieren. Abschließend wird die (Dys-) Funktionalität von Reue im Hinblick auf Selbstregulation, Selbstentwicklung und subjektives Wohlbefinden diskutiert.
This intervention study explored the effects of a newly developed intergenerational encounter program on cross-generational age stereotyping (CGAS). Based on a biographical-narrative approach, participants (secondary school students and nursing home residents) were invited to share ideas about existential questions of life (e.g., about one’s core experiences, future plans, and personal values). Therefore, the dyadic Life Story Interview (LSI) had been translated into a group format (the Life Story Encounter Program, LSEP), consisting of 10 90-min sessions. Analyses verified that LSEP participants of both generations showed more favorable CGAS immediately after, but also 3 months after the program end. Such change in CGAS was absent in a control group (no LSEP participation). The LSEP-driven short- and long-term effects on CGAS could be partially explained by two program benefits, the feeling of comfort with and the experience of learning from the other generation.
The present study examined associations between fathers’ masculinity orientation and their anticipated reaction toward their child’s coming out as lesbian or gay (LG). Participants were 134 German fathers (28 to 60years) of a minor child. They were asked how they would personally react if, one day, their child disclosed their LG identity to them. As hypothesized, fathers with a stronger masculinity orientation (i.e., adherence to traditional male gender norms, such as independence, assertiveness, and physical strength) reported that they would be more likely to reject their LG child. This association was serially mediated by two factors: fathers’ general anti-LG attitudes (i.e., level of homophobia) and their emotional distress due to their child’s coming out (e.g., feelings of anger, shame, or sadness). The result pattern was independent of the child’s gender or age. The discussion centers on the problematic role of traditional masculinity when it comes to fathers’ acceptance of their non-heterosexual child.
This intervention study explored the effects of a newly developed intergenerational encounter program on cross-generational age stereotyping (CGAS). Based on a biographical-narrative approach, participants (secondary school students and nursing home residents) were invited to share ideas about existential questions of life (e.g., about one’s core experiences, future plans, and personal values). Therefore, the dyadic Life Story Interview (LSI) had been translated into a group format (the Life Story Encounter Program, LSEP), consisting of 10 90-min sessions. Analyses verified that LSEP participants of both generations showed more favorable CGAS immediately after, but also 3 months after the program end. Such change in CGAS was absent in a control group (no LSEP participation). The LSEP-driven short- and long-term effects on CGAS could be partially explained by two program benefits, the feeling of comfort with and the experience of learning from the other generation.
Introduction: This study examined the sources and factors of resilience in Russian sexual and gender minorities. We hypothesized that, through their involvement in the lesbian, gay, bisexual, and transgender (LGBT) community (source of resilience), LGBT people establish friendships that provide them with social support (factor of resilience), which in turn should contribute to their mental health.
Method: The study sample consisted of 1,127 young and middle-aged LGBT adults (18 to 50 years) from Russia. We collected the data online and anonymously. Results: Partial mediation could be confirmed. LGBT people who were involved in “their” community reported more social support from friends, which partially mediated the positive association between community involvement and mental health. The mediation remained significant when we controlled for demographics and outness as potential covariates. Additional analyses showed that the present sample reported lower mental health but not less social support than Russian nonminority samples recruited in previous research.
Conclusion: Our study underlines the importance of the LGBT community in times of increasing stigmatization of sexual and gender minorities.
Introduction: Apart from a few studies with limited sample sizes, we have little data on attitudes toward lesbian and gay (LG) people in Greece. Methods: This study examines this topic in 949 heterosexual Greek participants. Based on previous research in cultural contexts other than Greece, we hypothesized that four demographics (gender, age, education, area of residence) and religious and political orientation predict a substantial amount of variance in homophobia (i.e., anti-LG attitudes). Results: We verified all observed variables except area of residence as significant predictors. Regarding the “intergroup contact hypothesis,” we distinguished the direct effects of the predictor variables from indirect effects mediated by contact with lesbians and gay men. All variables except area of residence showed a direct effect and, except for education, also an indirect effect on homophobia. The strongest effects were found for religious and political orientation, followed by gender. Highly religious, right-wing oriented, and male participants reported the highest levels of homophobia, partially mediated by their low level of contact with LG people. Discussion/Conclusion: The results confirm and further explain the detrimental role the Greek Orthodox Church, right-wing political parties, and traditional gender roles play in the acceptance of sexual minorities.
