Journal of Homosexuality最新文献

This study explored the impact of COVID-related concerns and other characteristics on alcohol and marijuana use among sexual minority women (SMW). Survey data from a racially/ethnically diverse sample of 338 SMW participants in the Chicago Health and Life Experiences of Women (CHLEW) study were used to examine correlates of three substance use outcomes: frequent intoxication (once a month or more), perceived increase in alcohol use, and perceived increase in marijuana use. Coping motives for alcohol use was positively associated with each of the substance use outcomes. Belief that peers (in terms of age, sexual identity, and gender) used alcohol often to cope was associated with higher odds of frequent intoxication. COVID-19 related financial concerns were positively associated with both frequent intoxication and increased marijuana use. Health and mental health concerns were associated with lower odds of frequent intoxication. Findings underscore the importance of enhancing coping skills, addressing perceived peer coping norms, and providing both economic and social support in intervention efforts.

Mental health disparities exist for sexual minority populations globally. Microaggressions and microaffirmations related to sexual orientation may negatively or positively impact well-being. Culturally validated tools are needed to assess these constructs among LGBQ+ (lesbian, gay, bisexual, queer/questioning) individuals in Thailand's high-context culture. This study aimed to develop and validate the Thai Sexual Orientation Microaggressions Scale (T-SOMG) and the Thai Sexual Orientation Microaffirmations Scale (T-SOMF) to quantify experiences among LGBQ+ Thais. A mixed-methods approach was utilized. Initial scale items were derived from a literature review, expert consultation, and interviews with LGBQ+ Thais. Exploratory factor analysis (n = 164) refined the item pools. Confirmatory factor analysis (n = 200) confirmed the factor structures. Reliability and validity were examined. The final 18-item T-SOMG contained two subscales-Interpersonal and Environmental Microaggressions. The 13-item T-SOMF contained Interpersonal and Environmental Microaffirmations subscales. All scales demonstrated good model fit, reliability, convergent validity, and discriminant validity. The T-SOMG and T-SOMF are culturally valid tools for assessing microaggressions and microaffirmations among LGBQ+ Thais. These localized scales can enable research on factors impacting LGBQ+ well-being. Further validation in diverse samples is warranted.

Intergroup contact is important to reduce prejudice toward sexual minorities. Yet little is known regarding how kindergarten teachers' contact experiences with sexual minority affect their attitudes toward sexual minorities and their beliefs regarding same-sex family parents' parenting skills and same-sex family children's adjustment. This cross-sectional study recruited kindergarten teachers (n = 261; mean age = 38.8 years) in Taiwan in 2021-2022. A self-reported online questionnaire was administered which included questions about quantity and quality of contact experiences with lesbians, gay men (LG) and same-sex families, attitudes toward same-sex families, beliefs regarding same-sex parenting skills, and children's adjustment. Hierarchical multiple regression was used for analysis. The results showed that higher quality of contact with LG was associated with lower prejudice toward LG and with a more positive belief regarding same-sex parents' parenting skills and children's adjustment in same-sex families. The contact experience with same-sex families has an association with positive beliefs regarding same-sex family parents and children. After adjustment of quality of contact, quantity of contact did not show association with attitude toward LG or beliefs regarding same-sex family parents and children. The findings suggest that the quality of contact experience with LG is an important factor to reduce the stereotype against same-sex families.

In Western Europe, Muslims' cultural attitudes take center stage in debates in media and politics. In these debates, the claim that Muslims' religious interpretations cause them to be intolerant of homosexual people is often repeated. While previous public opinion studies have time and again shown that Muslims are indeed on average more homonegative than other people, the present study theoretically explores and empirically tests whether those differences are because of Islamic religiosity. This assumption is often made but has yet to be empirically addressed. Using unique data on young Muslim adults in the Netherlands and more direct measurements of religious interpretations on homosexuality, we find that Islamic religiosity as such hardly fuels intolerance of homosexual people. In fact, our results show that even believing that Islam forbids homosexuality does not necessarily fuel Muslims' intolerance of homosexual people. Rather, what is pivotal, is whether such beliefs are coupled with a willingness to judge, rather than leaving judgment to Allah. We conclude that only among young adult Dutch Muslims who believe it is up to them to judge homosexuality, do homonegative interpretations of Islam feed into intolerance of homosexual people.

In this study, I explored how haptic modes of sense, contact, and practice affectively shape, become shaped with/in, the erotic experiences of gay fist-fuckers' fist-play. Unstructured individual interviews were conducted with 9 gay fist-fuckers from South Africa. Theoretically framed by DeleuzoGuattarian-inspired work on sexuality-as-assemblage and Mark Paterson's concept of feeling-with, a thematic analysis was employed to identify instances where participants' haptic sites and senses were co-articulated with the erotic experiences of their fist-play. What emerged were four themes of hapto-erotic sense-making in fist-play: feeling-with trust, feeling-with desire, feeling-with care, and feeling-with pleasure. Together, the findings highlight that erotic experiences of fist-play become (trans)formed with/in fluctuating assemblages of desire, communal ethics, repertoires of technique, sense perception, inter-corporeal contact, as well as nonhuman objects and substances that affectively charge and channel haptic sites and senses. The findings point to a queerer and relational sensing and making sense of intimacy, pleasure, and play that is not reliant on phallocentric logics or tropes of gay sex.

Drawing on interviews with 31 2SLGBTQ+ people labeled with developmental and/or intellectual disabilities, this exploratory study focuses on participants' experiences navigating mainstream queer social spaces. The current study is an explorative qualitative view at the intersection of the 2SLGBTQ+ and disability community. There is a call for more inclusive spaces for people with disabilities within queer social areas. Although queer spaces attempt to be free and inclusive, many have inaccessible activities and locations. The findings depict that individuals with lived experiences are not often represented in the 2SLGBTQ+ community due to a lack of inclusion. Participants highlighted feelings of rejection as people with disabilities were not represented in many 2SLGBTQ+ focused groups or organizations. The current paper calls attention to creating more inclusive intersectional spaces to promote inclusivity and ensure people with disabilities have the opportunity to contribute through an active role in the 2SLGBTQ+ community.

The representation of gays and lesbians on Chilean television has increased steadily over the last decades. This paper offers an analysis of the role these images had in the processes of sexual identification of a sample of 25 members of the audience who identify as gays or lesbians. Through a thematic analysis of semi-structured interviews, it is shown that the respondents believed that the televisual representations of homosexuality have contributed to further marginalize gay and lesbian lives. This strengthened damaging feelings that fed into a sense of shame that was originating from multiple institutions and texts, thus complicating their processes of self-recognition and self-acceptance during their childhood and adolescence. Taking examples of how participants described their relationship with these representations and the ways in which they circulated socially, it is argued that they could only articulate their identification as gays or lesbians by disassociating themselves from these images and establishing a clear difference in regard to them. This was in a process in which several other informational and experiential opportunities came into play, which allowed them to resignify the categories gay/lesbian and lead less conflictive processes of identification.

Despite the growing recognition of their harmful effects, sexual orientation change efforts (SOCE) continue to be practiced in various societies. This study examines the experiences of 11 sexual minority individuals in Hong Kong who have undergone SOCE. The findings reveal the pervasive influence of deeply ingrained homonegativity values within religious, family, educational, and soiocultural contexts during LGBTQ+ individuals' formative years. These prevailing stigmas compelled them to pursue SOCE through different methods. However, these methods have been proven ineffective and psychologically harmful, leading to increased distress and internalized homonegativity. The availability of knowledge and access to affirming LGBTQ+ values within religious, community, and sociocultural spheres played a crucial role in helping the respondents come to accept their sexual orientation and cease their attempts at SOCE. This study shed light on how the interplay of Chinese familial values and Christian doctrine in Hong Kong contributes to the promotion of homonegativity, consequently restricting the diverse expressions of sexuality. It is important to recognize that the notion of individuals actively "choosing" to undergo SOCE is misguided, as these decisions are often driven by social stigma and external pressures. Progress in this area requires confronting the systemic heteronormativity embedded within Hong Kong's cultural fabric.

The term "gay community" has been criticized for its inability to explain the pluralities in a specific cultural and political context. Based on in-depth interviews with 63 non-heterosexual males in Bulgaria, this study aims to revisit the theories of gay communities in a non-Western, post-communist context. The data from this study suggest that (1) the idea of a "gay community" is often rejected due to anti-communist notions and explicit engagement with individualism as anti-communitarianism; (2) belonging to a gay community is subjective, and initial verbal detachment from gay communities does not indicate a lack of factual belonging to such communities; (3) the concepts of "personal communities" and "family of choice" remain relatively irrelevant in the Bulgarian context; (4) the most significant factor for attachment to a gay community is the notion of "gay culture" and "gay scene"; (5) recent forms of "sexual attachments" have led to a certain political involvement; and (6) the "anti-gender campaigns" have revitalized the importance of gay communities and have brought an increasing number of respondents to certain involvement in gay communities and networks, challenging the theories of "post-gay" societies.

Tourism plays a key role for gay people, as it is not only a way to escape from work, but also a source of liberation and self-embracement. This role can be particularly valued in societies and political environments that are perceived as hostile toward this group. The present study examines the travel motivations and habits of gay and lesbian people, based on a questionnaire sample of 1473 respondents. The results show that for this group, but especially for women, acceptance and an open culture are of paramount importance when choosing a destination. In contrast, services and events specifically targeted at this sector, which are popular in the Western world, do not typically influence decision-making (they tend to be more attractive to women). Sex per se is not a travel motivator for this group, but is an important feature of travel for men. In addition to gender, the services and activities that an individual engages in while traveling are influenced by the degree of their sexual embracement, the place of residence and the company with which the individual travels.