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(1) Background: This paper presents an analysis of the associations between minority stressors and activism in the population of lesbian, gay, and bisexual individuals in Poland. (2) Methods: The cross-sectional online-based research was conducted among 192 lesbian, gay, and bisexual (LGB) people in two groups: activists (n = 51) and people not engaged in activism (n = 141). Four scales of the Sexual Minority Stress Scale were used: Internalized Homophobia, Expectation of Rejection, Concealment, and Sexual Minority Negative Events Scale. Activism was measured using the Activism Scale and a single item asking about belonging to an activist group. (3) Results: Activists, lesbians, and gays scored significantly higher in the Sexual Minority Negative Events than people not involved in activism and bisexual individuals. Attitude toward LGBT+ activism correlated weakly and positively with Sexual Minority Negative Events and Expectation of Rejection while negatively with Internalized Homophobia. The Network Analysis showed that positive attitudes toward LGBT+ activism, the expectation of rejection, and negative events in minority stress are the most influential variables in the network model, playing a crucial role in the interaction between particular dimensions of minority stress. (4) Conclusions: Prevention and intervention programs should focus on reducing minority stress, especially negative events and rejection, especially among lesbians, gays, and people engaged in LGBT+ activism. The cooperation of politicians, lawyers, social workers, and psychologists is required to decrease homophobia and the stigmatization of people representing sexual and gender minorities. [ABSTRACT FROM AUTHOR]

Bringing rightist movement studies into the Iranian context, this study advances a generalizable understanding of the ideological, moral, and cultural activism of Islamist movements and their rightist counterparts. While numerous studies have discussed the economic explanation of rightist movements, I integrate Islamist movements in the Muslim world and rightist movements in the West to develop a generalizable cultural and moral explanation of rightist movements. Value and ideological conflicts, as well as moral outrage, drive this integrated understanding of rightist movements. The rise of innovative and contentious forms of millennialism in Iran—especially the increasing salience of the Jamkaran mosque, the rise of new media outlets and millennial discourses, and pertinent policies—provide evidence for proposing this generalizable understanding. I argue that the rise of performative contentions surrounding millennialism, known as Mahdaviat, within the pro-regime revolutionary rightist movement in Iran was Islamists' ideological response to liberal threat perceptions. These threat perceptions were activated before the liberal Reform era (1997–2005). After the ascent of Ahmadinejad to power in 2005, ideological millennialism became the dominant discursive field in Iran's state politics. Drawing on narratives of prominent Islamist figures and media personalities in Iran and events surrounding Mahdaviat, this paper advances a generalizable argument of the moral and cultural explanation of rightist movements. [ABSTRACT FROM AUTHOR]

This paper explores archetypes of femininity associated with Fāṭimah al-Zahrāʾ in Twelver Shi'i hagiography through consideration of a broad range of archetypes found in the study of narrative and mythology. Many archetypes associated with goddesses of antiquity recur in portrayals of Fāṭimah al-Zahrāʾ, suggesting either cultural influence or universal archetypes. For instance, Fāṭimah embodies a youthful, innocent, virginal goddess; Jung's light and dark mother figure; and the lamenting goddess. Similar archetypes are projected onto other sacred women in Shi'ism, such as Zaynab bint ʿAlī and Fāṭimah al-Maʿṣūmah. However, other feminine archetypes are absent, some are sublimated onto male figures, and some are banalized through translating the esoteric into the exoteric. This leaves gaps in the narrative models available to faithful women. Furthermore, embodying archetypes like lamenting and suffering may be undesirable. While reformist portrayals of Fāṭimah have attempted to present her as a model for female activism, historical and hagiographical archetypes of Fāṭimah inherently clash and are difficult to disentangle. Nonetheless, considering how hagiography differs from history can help understand how the mythic does not always translate well to the mundane. [ABSTRACT FROM AUTHOR]