Ethnic Identity, Religion, and Gender: An Exploration of Intersecting Identities Creating Diverse Perceptions and Experiences with Intimate Cross-Gender Relationships Amongst South Asian Youth in Canada

The findings from our study indicate that among our participants, levels of acceptance of and experiences with intimate cross-gender relationships vary according to the intersection of various identities. Generally, among these participants, we see a gradual increase in acceptance of and experiences with intimate cross-gender relationships as we progress from Muslims to Hindus, with Christians falling in between. This was expected given the religious differences in norms surrounding intimate cross-gender relationships. The data also shows that, for these participants, different levels of religiousness influence behaviours and perceptions of intimate cross-gender relationships with lower levels of religiousness being predominately associated with greater approval of and experiences with intimate cross-gender relationships. Again, this is not surprising because research has consistently demonstrated that views on sexuality are linked to religiosity (Ahrold and [Cindy M. Meston] 2010,190). Additionally, ethnic identity may also influence the participants' perceptions and experiences since we see patterns that suggest that those with more unexamined ethnic identities are less accepting of and less experienced with intimate cross-gender relationships. It was expected that those who identify more with the Western culture than Eastern cultures would be more tolerant and accepting of intimate cross-gender relationships as well as have more experiences with those relationships, as those activities are considered a normative part of growing up in Western societies ([Ghuman] 2003, 31). Finally, the female participants' experiences with intimate cross-gender relationships generally did not go as far as their male counterparts. Some were more reserved in offering their approval of intimate cross-gender relationships. This could be potentially explained by the primary role daughters' virginity plays in determining family honour within South Asian cultures (Chakraborty 2010, 1; [Gillespie, Marie] 1995; Varghese and [Sharon Rae Jenkins] 2009, 235). Within cultures valuing family honour, socialization teaches women that they are liable for "upholding the family's religious and cultural integrity" (Dwyer 2000, 478). Moreover, there are consequences for women who shame their family by having premarital relationships, such as poor arranged marriage prospects for the women and their family members (Abraham 2001, 133), increased parental control (Chakraborty 2010, 1), accelerat