Journal of Homosexuality最新文献

Intraminority gay community stress theory posits that social stressors within sexual minority communities of men may be risk factors for mental health problems in gay and bisexual men. The recently developed 20-item Gay Community Stress Scale (GCSS) is a valid and reliable measure of gay community stress, but was not yet validated in the Netherlands. This study developed a Dutch-translated version of the GCSS and validated this scale in sexual minority men and sexual minority women, as it was hypothesized that sexual minority women may also experience intraminority stress. Exploratory and confirmatory factor analyses were subsequently performed in independent samples of men and women, and produced a 16-item GCSS for men and a 12-item GCSS for women. The four-factor structure of the original GCSS was replicated in men and women, and encouraging support for discriminant and concurrent validity of the GCSS was found in both men and women. The total scale and subscales were internally consistent in men (α and ω ≥ .87) and in women (α and ω ≥ .78). The Dutch-translated GCSS seems to offer a valid and reliable way to assess intraminority stress in Dutch-speaking sexual minority men and sexual minority women, although further validation is warranted.

Little attention has been given to how therapist cultural humility may benefit lesbian, gay, and bisexual (LGB) clients. Thus, the current study examined whether therapist cultural humility predicted stronger client-therapist working alliances in a sample of 333 LGB individuals. LGB identity centrality (IC; the extent to which a person's LGB identity is central to their overall identity) and LGB identity affirmation (IA; the extent to which an LGB person associates their sexual orientation with positive thoughts or feelings) were considered as moderators. Therapist cultural humility predicted stronger working alliances between LGB clients and their therapist; however, this association was not moderated by IC or IA. The present results suggest that LGB clients who rated their therapists as culturally humble toward their sexual orientation also reported stronger working alliances with their therapist, regardless of IC or IA. Lastly, exploratory analyses revealed that lower therapist cultural humility ratings were associated with greater sexual orientation acceptance concerns, internalized homonegativity, difficulties coming out, and sexual orientation concealment. The clinical implications of these findings are discussed. Future research should consider the benefits of therapist cultural humility for other gender and sexually diverse persons.

United Kingdom (UK) pharmacy curricula have previously been shown to be hetero- and cis-normative. A possible reason may be that educators hold binary beliefs and attitudes toward sexuality and gender norms, and that these are manifest in teaching practice and discourse. The purpose of this study is to investigate these attitudes and beliefs. A cross-sectional survey using the 16-item heteronormative attitudes and beliefs scale (HABS) was distributed to educators at UK universities teaching on undergraduate Master of Pharmacy degree programs, with 123 surveys returned. Total HABS scores and subscales measuring normative beliefs (NB) and essential sex and gender (ESG) were calculated with non-parametric statistics comparing scores based on demographic and contextual characteristics of the sample. The mean total HABS score was 40.06, for NB it was 16.46 and ESG it was 23.60 indicating moderate-low normative beliefs and attitudes. Two demographic categories reached statistical significance: gender (p = .049 total HABS score) and sexuality (p = < .001 total HABS score, p = .008NB subscore and p = < .001 ESG subscore) (p < .05) indicating that female and queer identifying educators have significantly lower heteronormative attitudes and beliefs. Findings indicate that UK pharmacy educators do not hold normative values and beliefs; curricula are influenced by the normative structures within higher education.

LGBT individuals experience discrimination in health care settings and report difficulty accessing clinically competent healthcare. This study examined the self-assessed knowledge, clinical preparedness, LGBT health focused education received and attitudinal awareness of health care workers (HCW) (n = 215) toward LGBT patients at an urban hospital in New York City. HCW completed a one-time survey, that included the Lesbian, Gay, Bisexual, and Transgender Development of Clinical Skills Scale. Forty percent of HCW treated LGB patients and 30% treated transgender patients, 11% and 18% reported they were unaware if their patients were LGB or transgender. Seventy-four percent of HCW received less than two hours of formal education in LGBT health. A slight majority of HCW (51%) reported not receiving adequate clinical training to work with transgender clients. Forty-six percent of HCW reported not receiving adequate clinical training to work with LGB clients. A significant difference in LGBT health knowledge, clinical preparedness, and attitudinal awareness was found by LGBT health education received. HCW that reported more LGBT focused health education reported higher basic LGBT health knowledge, felt more clinically prepared, and reported affirming attitudes regarding LGBT patients. This research suggests that more LGBT health focused education of HCW is needed.

Often the barriers that arise in healthcare are due to healthcare professionals lack of education, exposure, and transphobia. Another potential barrier is due to geographical location of living in a rural area where there is a lack of healthcare services. This phenomenological study investigated barriers faced by transgender individuals who were transitioning in a rural area, focusing particularly on institutional barriers present in the healthcare system. Transgender individuals were recruited using convenience and snowball sampling. Data were collected via in-depth, face-to-face interviews in a rural area of the Midwest in the United States (n = 8). Transgender participants discussed themes of discrimination among healthcare providers based on gender. Participants reported gender markers as a barrier for healthcare services, such as inappropriate or incomplete response options on billing and medical forms. Participants perceived discrimination among gynecology, psychiatry, and medical emergency staff, and pharmacists. Overall, transgender individuals experienced mistreatment while transitioning in a rural area which created issues with participants' progress in transitioning. This study shows that education for all types of healthcare providers is needed regarding transgender health. Particularly in rural areas-many of which continue to lack essential healthcare services for the general population-the transgender population might not receive the culturally sensitive and appropriate attention they require.

Legal socialization is the process by which individuals develop values, attitudes, and behaviors related to the law and legal authorities. Legal socialization also includes beliefs about procedural justice, police legitimacy, and legal cynicism. To date, few studies have examined the legal socialization processes of transgender women, a worrisome omission given high rates of police contact, arrest, harassment, and violence among transgender women, particularly transgender women of color. This study examines transgender women's experiences with and perceptions about the police, including experiences of procedural injustice and how they impact police legitimacy and cynicism, among a racially diverse sample of transgender women living in Chicago. Participants described undergoing a secondary legal socialization process after beginning to transition. The study also documented strategies transgender women use to prevent police contact and arrest.

In this article, I consider a selection of photographs of a man of color from a luxury book of male nudes, Images (1982), aimed at white gay men and published in South Africa by Alternative Books (AB) in the late apartheid period. Given the exclusive association of assimilable homosexuality with whiteness in the national gay press and other homoerotic commodities available in South Africa at the same historical juncture, I propose that these photographs, which interrupted longstanding, racist homoerotic iconographies, elicited experiences of ambivalence (and thus critical reflection) amongst their historical audiences. To this end, I analyze the editorial and commercial content of the newspapers Link/Skakel and Exit for the period that AB was active (1981-1991), anticipating an overlap of readership between these papers and the publisher's titles. More precisely, I discuss the prevalence of the figure of the "good homosexual" and representations of classical (that is, white) male beauty in these papers to plot how apartheid logic was broadly reproduced (and same-sex desire disciplined according to such dictates) in mainstream South African gay movements, institutions, and print cultures during this time, but, notably, not in Images.

Giordano Bruno (Nola 1548 - Rome 1600) published in 1582 Candelaio, a comedy that anticipates the core arguments he developed in the six dialogs written in volgare during the philosopher's stay in England (1583-1585). In the comedy, the term candelaio (candlebearer) is deployed not only as a trope for light and illumination, but also as a slang designation for sodomite. Thus, sexual dissident Bonifacio, the tragicomic personage to which the title refers, brings to light the mostly unavowed or denigrated, albeit ineradicable complexities of every sexual individuality. In this framework, the personality, lifestyle, and views of disruptive Bonifacio/Candelaio serve as narrative support for a critical stance aiming at undoing the validity claims of the man/woman dichotomy. At the antipodes of the finitization of sexuality fostered by Christian creationism, Bruno's sexual approach is framed within a conception of "natura naturante," the all-pervasive, inexhaustible and animating power, which enables the emergence of utterly diversified beings throughout the infinitude of the existing worlds. Having dismantled the epistemic pretentions of sexual binarity and its possible closed supplementations, Bruno effectively frees Bonifacio's sexual heteroclisis from the stigma of unnaturalness. Notwithstanding the trailblazing traits of Bruno's sexual thought and its ontological framework, Brunian scholarship to the present has ignored that the philosopher from Nola posed the arguably most profound and consistent challenge to binary sexuality and its finite suppletions in pre-Darwinian Modernity. In view of the critiques of patriarchy and anti-feminism that began to develop at the turn to the twentieth century, it is striking that no systematic effort has been undertaken to relate Bruno's principled reversion of the form/matter hierarchy to his advocacy for the axiological restauration of femaleness in the masculinist-centered culture of the West. In accordance with Bruno's explicit design to "turn upside down the reversed world," his philosophy seeks to reveal the endless profusion of sexual forms not as creations of an omnipotent paternal figure, but as emergences from an inexhaustible source, which he signally terms "the maternal womb of Nature."

Research finds that sexual minority university students experience considerable psychological and emotional distress. Furthermore, a recent study at Brigham Young University (BYU)-a university affiliated with The Church of Jesus Christ of Latter-day Saints-found that suicidality prevalence and severity were twice as high among sexual minority students compared to their heterosexual peers. To better understand this finding, we interviewed ten sexual minority students at BYU who reported clinically significant current or previous suicidality. A coding team and auditors then analyzed and categorized the transcripts of these interviews using the Consensual Qualitative Research methodology. Five domains emerged related to suicidality among sexual minority students: deterrents from suicidal ideation and intent; contributors to suicidal ideation and intent; religious and spiritual experiences; experiences with BYU; and suggested improvements. We found patterns consistent with previous literature, including relational and belonging factors contributing to suicidality; we also found that certain doctrinal interpretations were related to increased suicidality. The primary improvement requested by participants was feeling better understood and accepted (rather than ignored or marginalized). We discuss study limitations (including small sample size and low generalizability,), future directions for research, and implications for religious university campuses.

This study is an initial psychometric evaluation of the Sexual Orientation Microaggression Perpetration Scale (SOMS-P) and Gender Identity Microaggression Perpetration Scale (GIMS-P). Using data from 2,059 undergraduate students (M_age = 21.37, SD = 4.98; Range 18-68; 78.6% assigned female at birth, 13.3% self-identified as sexual minority person), item factor analysis for binary indicators and model comparisons indicated that a correlated four- and five-factor solution for the SOMS-P and GIMS-P, respectively, outperformed a one-factor and higher-order solutions. SOMS-P and GIMS-P scores were positively associated with self-reports of bullying, violence perpetration, and hostile attitudes toward individuals who self-identify as sexual or gender minorities. They were negatively associated with attitudes supportive of sexual or gender minority persons. Reliability of .80 and higher was observed only for theta values between + 0.40 to + 2.60 SD. The psychometric evaluation showed that, while there remain to be opportunities to examine their validity across diverse contexts, SOMS-P and GIMS-P are sound measures of the propensity for SOGI microaggression.