Journal of Homosexuality最新文献

Understanding health staff perceptions of LGBTQ+ individuals is crucial for improving healthcare quality and addressing health disparities. Discriminatory attitudes and lack of knowledge can negatively impact patient outcomes. This systematic review aims to gain a comprehensive understanding of the perceptions of health staff regarding LGBTQ+ individuals. The PICO framework was used to guide the search strategy. Qualitative studies were systematically searched across online databases, including PubMed, Embase, Scopus, and CINAHL. Studies published from their inception to December 2024 were included. The quality assessment of the selected studies was performed using the Joanna Briggs Institute (JBI) critical appraisal tool for qualitative research. This review protocol is registered on PROSPERO under the ID CRD420250653610. A total of eight studies were included, revealing four major themes: (1) perceptions of training gaps and structural barriers, (2) perceptions of discrimination and stigma, (3) perceptions of challenges in providing LGBTQ+ inclusive care, and (4) perceptions of LGBTQ+ workplace culture and professional support. Findings highlight the urgent need for LGBTQ±inclusive healthcare policies, comprehensive training programs, and systemic reforms to enhance cultural competency, reduce disparities, and improve healthcare experiences for LGBTQ+ individuals. Addressing these challenges is essential to fostering inclusive, affirming, and equitable healthcare environments.

Research on transgender travelers remains dominated by Western frameworks that overlook how cultural values shape the experience of minority stress. This study extends Minority Stress Theory (MST) using hiya, a native cultural value rooted in shame, propriety, and relational accountability, as a mechanism that mediates both psychological distress and coping among transgender tourists. Drawing on interviews and focus group discussions with 35 transgender travelers in the Philippines, we show how hiya functions as both a stressor, intensifying self-surveillance, identity concealment, and travel avoidance, and a coping device that guides individuals toward affectively safer spaces where temporary self-expression becomes possible. Rather than viewing culture as background context, we argue that values like hiya actively structure how minority stress is felt, negotiated, and relieved. By theorizing hiya-informed stress and adaptation, this study offers a culturally grounded extension of MST and calls for tourism research to reframe trans travel through a non-Western lens.

This study explores how queer Syrian refugees in Lebanon conceptualize migration, navigate displacement, and resist dominant refugee narratives. For queer Syrians, systemic homophobia, transphobia, and stigma in Syria rendered safety unattainable even before the conflict and the fall of the Assad regime in December 2024. Drawing on qualitative interviews with fifty queer Syrian refugees in Beirut and Mount Lebanon, the study employs a trauma-informed participatory approach to center their voices. Findings reveal Lebanon as a paradoxical refuge: while LGBTQI+ organizations provide critical support, legal precarity, economic hardship, and societal discrimination persist, complicating efforts to secure dignity and stability. The research challenges assumptions that all Syrians anticipate return post-Assad, showing that queer refugees remain skeptical of societal change and instead aspire to resettlement in more inclusive contexts. Participants' accounts foreground queer futurity not as utopia but as daily, practical horizons and/or micro-choices that sustain dignity amid hostility. Lebanon emerged as the preferred regional waypoint due to existing queer civil society networks, linguistic proximity, and access to support systems, factors participants explicitly contrasted with alternatives like Jordan. Analyzing these dynamics through queer migration, intersectionality, and post-conflict frameworks, the paper calls for inclusive policies that recognize queer refugees' resilience and agency.

This study explores the experiences of Israeli gay fathers who became parents through transnational surrogacy, focusing on the transition to parenthood. Using a qualitative narrative approach, 14 fathers aged 32-51 participated in in-depth interviews about their parenting journeys. Findings reveal two types of barriers that delayed parenthood: personal barriers, including concerns, traumatic past events, and a lack of family support; and structural and social barriers, reflecting restrictive laws, high costs, and prejudice toward gay fathers. The findings highlighted three crucial resource types that enabled the start of the surrogacy process: emotional resources, including support from the spouse and the family; psychological resources, including positive personality components; and behavioral practice, including gradual exposure to children and families. It emerged that the transition to parenthood is a dynamic and fluid process that varies from person to person and occurs at different time points in their lives. The findings expanded the concept of "transition to parenthood" and challenged traditional parenting models according to which parenthood begins immediately after birth. The findings also highlighted the need for comprehensive help and support for gay fathers who are undergoing transnational surrogacy, comprehensive therapeutic training for therapists, and political legislation.

This study explores how queer and trans youth construct their lives in relation to narratives of crisis and resiliency in schools. It seeks to contribute to the emerging field of queer joy studies, which challenges portrayals of queer and trans individuals as subjects of adversity. I facilitated two participatory collage-making workshops and two focus group interviews with four queer and trans students from a rural high school in New Brunswick, Canada, to learn more about how these young people shape and were shaped by their school's constructions of them. Through their collages and conversations, the youth resisted simplistic celebrations and alarmist constructions of themselves-foregrounding ambivalence and active social lives while challenging normative constructions of gender and sexuality within their school. My work with these young people suggests that educational policy and practice have overdetermined what life looks like for young queer and trans people in New Brunswick schools. Further, I argue that queer joy can emerge as a powerful framework for understanding and teaching when it foregrounds the everyday and often contradictory realities of 2SLGBTQIA+ life.

Slovakia is one of the countries with the lowest rates of LGBTQ+ acceptance and high rates of hostility in the EU. LGBTQ+ people report stress from rejection and fears for their safety. Slovakia lacks legal recognition of same-sex marriage, partnerships, or kinship rights for sexual minorities. The aim of this study was to explore the lived experiences of LGBT parents and children raised by LGBT parents in Slovakia. Specifically: (1) their perceptions of the societal context and (2) the identity maintenance strategies they use to navigate both LGBT and parental identities. Thirty-two parents and four (former) children participated in either semi-structured interviews or focus groups. Data were analyzed using thematic analysis and interpreted through Social Identity Theory. Participants described frequent instances of heteronormativity, both from outgroups and ingroups, which presented barriers either to starting a family, or to conducting family life. Strong identification with the parental identity contributed to overcoming heteronormative barriers. Mostly participants used strategies of social comparison, such as reframing the basis of comparison or the comparison group. Strategies of social mobility were experienced negatively, and strategies of social competition reflected the agency in reducing obstacles.

While many sexual- and gender-minority adults experience significant rates of everyday discrimination, less is known about how it shapes life satisfaction and the psychosocial mechanisms involved. Using three waves of nationwide data on 612 sexual- and gender-minority adults in the United States from the Generations study, we analyzed the relationships between everyday discrimination, psychological distress, social well-being, and life satisfaction. Structural equation modeling was conducted in R to test separate and chain mediation models. Everyday discrimination (T1) is significantly related to life satisfaction (T3) (β = ‒0.226, p = 0.019, 95% CI: [-0.414, -0.039]). In two separate mediation models, psychological distress (T2) mediates the relationship between everyday discrimination (T1) and life satisfaction (T3) (β = ‒0.084, p = 0.004, 95% CI: [-0.14, -0.027]). Social well-being (T2) also mediates this relationship (β = ‒0.034, p = 0.034, 95% CI: [-0.065, -0.003]). In the chain mediation model, social well-being is a preceding indicator of psychological distress and life satisfaction (β = ‒0.012, p = 0.043, 95% CI: [-0.023, -0.0004]). These findings suggest that social well-being is a proximal indicator that both reflects and transmits the effects of minority stress to worse mental health and well-being. Future research is recommended to position social well-being more centrally to examine its protective role in the impacts of minority stress.

This study analyses how conservative Muslim speakers in Kerala, India, use YouTube to produce and circulate anti-LGBTQ+ discourse. Through a qualitative content analysis of 15 Malayalam-language videos posted after India's 2018 decriminalization of same-sex relationships, the research identifies a multi-stage "architecture of digital exclusion." This rhetorical system is built from four discursive repertoires that guide audiences from moral-theological certainty to a populist moral panic. It launders religious objections into the language of science and frames LGBTQ+ identities as an existential threat, weaponizing Kerala's partial state-led inclusion policies as proof of a hostile, Western-backed "gender ideology." The findings show how digital platforms are used to amplify exclusionary religious narratives and mediate anxieties about social change. The study contrasts this with the "architecture of resilience" constructed by queer Muslims, who use the same digital platforms to forge alternative, queer-affirming communities and theologies.

Research on violence within LGBTIQA+ communities is scarce despite sizable prevalence. Map concepts and methods used to study intracommunity violence. PRISMA-guided search (Scopus/Web of Science/SciELO) plus snowballing identified 50 studies (2003-2024). We conducted a social-constructionist, semantic, deductive-inductive Reflexive Thematic Analysis and assessed methodological quality with the NIH tool. Evidence from 19 countries shows good-to-fair methodological quality overall, but heavy reliance on cross-sectional self-report. Three themes emerged: 1) heterocisnormative intimate partner violence; 2) social media reproducing intraminority stigmas; 3) symbolic violence against feminized bodies. LGBTIQA+ intracommunity violence is structural, with internalized heterocisnormativity. Critical methodological gaps require new instruments capturing gender performativity, corporeality, and power dynamics.

This essay examines the myth of metronormative safety through the metaphor of the hunting grounds, exploring how queer bodies navigate violence across rural and urban landscapes. First, the author lays out the theoretical frameworks of queer ruralism and metronormativity to analyze how violence against queer individuals is recorded and understood. Rather than treating the archive as a passive record, this method reanimates queer experiences, transforming them into active, embodied acts of remembrance.Second, the paper articulates the use of performative archival methods that challenge traditional, static approaches to documenting queer histories. Third, tracing these histories across geographic landscapes, this work reveals how violence often perceptually begins in rural spaces and shifts-sometimes intensifying, sometimes transforming-as queer individuals move to metropolitan areas. Finally, this work examines what remains of the queer self in these encounters with violence, considering the lasting effects of being both haunted and hunted. By intertwining these threads, this work challenges dominant narratives of queer identity, offering a more complex understanding of queer time, space, and survival.