As human beings our personal identity is constantly developing through our social interactions and attained beliefs concerning gender, sexuality and personality. These beliefs though constantly evolving are largely influenced by one’s religious beliefs (Nadar & Jodamus, 2019). Religion as a social construct ignites a belief in a super-natural being capable of sustaining humanity with protection, sustenance and provisions one cannot attain as a mere mortal being (Oppong, 2013). In order to receive this divine assistance, one ought to obey the rules, regulations and beliefs stipulated within one’s chosen religion’s sacred texts (Oppong, 2013). By outlining what ought to be considered good and bad, the sacred texts police humanity’s behaviour via the declaration of what defines morality (Oppong, 2013).

Each faith group has their own categorisation for morality. For example, within one religious' group, the Virgin Mary, mother or Jesus Christ serves as the perfect depiction of femininity, purity and innocence (Peek in the Stacks, 2015). Whereas within another faith, sex worship determines morality, as declared by sex deities and ancient fertility myths (Peek in the Stacks, 2015). On the counter end, ought morality not be adhered by, one faces the threat of eternal damnation and the ostracization from the religious environments and its followers or face severe punishment. For example, within a particular faith group, incest and homosexuality are considered deviant and punishable by castration (Peek in the Stacks, 2015). Another faith group considers sexual advances out of wedlock improper and worthy of punishment (Peek in the Stacks, 2015). Therefore, through policing behaviour and on occasion fashion, religions restrict the expression of gender and sexuality as a means to repress independent personal identities.

Identifying as a member of the Anglican church provides an automatic gateway to experiencing social policing of one’s gender and sexuality through religious influence. As a woman within the church, it is expected of me to be a remnant of Virgin Mary, mother of Jesus Christ. The Virgin Mary serves as the perfect form of femininity, purity and innocence, as she did not conceive a child out of wedlock, she did not partake within promiscuous activities and she obeyed the commandments of God who exists as father, son and holy spirit. Within the Anglican church, ought a woman not conform to these religious standards dictating her personal identity through gender and sexuality, we are treated as shameful impure beings, unworthy of being within the house of the Lord (Nadar & Jodamus, 2019). We are given the title “sinner” for not obeying one of the ten commandments and this automatically decreases our self-worth within all religious environments (Nadar & Jodamus, 2019). A woman is thus met with a shameful gaze ought she consider to have the “audacity” to enter holy grounds, after being sentenced to eternal damnation for not conforming to religious ideals. This ostracization and labelling of woman has resulted within me conforming to this ideal instead of subverting and being shamed for sinning.

I have had a first-hand experience of the religious social policing of gender and sexuality through fashion, as a means to restrict the expression of my personal identity. In preparation for my confirmation, the Reverend had addressed the candidates concerning what ought to be considered acceptable attire for the occasion. During her address, the Reverend had placed an immense amount of emphasis upon what women ought to appear as, in order to be confirmed into the kingdom of God. She had stated that we should wear white to signify our purity, our skirts or dresses need to be below the knees and our shoes cannot be stilettos. One may consider this as a means for showing respect for the occasion, however the men were not placed under such rigid dress codes. The women were told that they would be denied entry into the ceremony ought they not conform to this standard or they will be requested to cover themselves with a tablecloth. By policing the fashion of confirmation candidates, an image is drawn regarding how woman ought to depict themselves if they want to be viewed as a valued member of the congregation, whereas men’s acceptance within the faith is almost automatic.