Journal of Homosexuality最新文献

Despite the prevalent humor in political, performative, and personal means of expression throughout American LGBTQ+ history, there is not yet an academic analysis on the overlap between queer theory and humor theory. In this article, I explore the ways in which LGBTQ+ writers use humorous techniques to highlight aspects of queerness to establish a theory of queer humor. I rely on three contemporary graphic narratives as a platform for humorous expression and for challenging social expectations, specifically in regards to LGBTQ+ identities and experiences. Through these close readings, I find queer humor exposes cultural policings of gender performativity by promoting queer experiences over normative assumptions and building solidarity with the reader regardless of their identity. These methods encourage acknowledgments and accommodations of queer existence within a heterosexist society.

Studies indicate that non-heterosexual young adults experience higher rates of mental health problems in various settings. This study seeks to further explore these associations, distinguishing heterosexual, gay/lesbian, bisexual and individuals questioning their sexual identity. Data were drawn from the French portion of the World Mental Health International College Student survey initiative (n = 3,545). Logistic regressions were performed to estimate the associations of sexual orientation with 12-month mental disorders and suicidal ideation and behaviors. Overall, 81.6% (n = 2,894) of students identified as heterosexual, 2.9% (n = 103) as gay/lesbian, 8.5% (n = 302) as bisexual and 6.9% (n = 246) stated questioning their sexual orientation. In adjusted models, compared to heterosexuals, students identifying as bisexual reported greater odds of major depression, panic disorder, drug use disorder and suicidality, gay/lesbian students were more likely to present with panic disorder, suicidal ideation and plans, and students questioning their sexual orientation were at greater risk for generalized anxiety disorder, suicidal ideation, and plans. The study confirmed higher rates for mental health disorders for non-heterosexual young adults, with little evidence of significant differences between minority subgroups.

This study investigates the experiences of minority stress and resilience among LGBTQ+ students in educational settings and identifies critical contributors to their well-being. To highlight the unique educational experiences of LGBTQ+ participants a qualitative research strategy was employed. We conducted narrative interviews with 27 LGBTQ+ people aged 17 to 41 who are or have been enrolled in primary, secondary or tertiary education in Slovenia. The results indicate that minority stress is a significant in their educational experiences, with various deleterious effects. The testimonies of our respondents indicate, albeit to a lesser extent, that the education system can enhance the resilience of LGBTQ+ youth and mitigate the negative impacts of minority stress. This study confirms prior research on minority stress effects on LGBTQ+ individuals. It asserts that LGBTQ+ youth experience minority stress within the education system, while emphasizing that certain aspects of resilience can significantly mitigate these negative effects. As social support emerged as a significant factor in our study, it would be reasonable to investigate how school personnel can enhance LGBT youths' resilience in the future. Additionally, it would be beneficial to investigate how the support of peers and (chosen) families influences the school experiences of LGBTQ+ students.

Intergenerational relationships have been established as a critical locus of psychosocial development, meeting needs of identity development for youth, generativity for elders, and connection and belonging for both. However, intergenerational relationships are both rare in the LGBTQ+ community and sorely needed as a buffer to the discrimination and harm that those within the community experience from systemic and structural oppression. Focusing on sexual identity, and employing a letter writing paradigm, we investigated the content of wisdom that LGB elders have to share with youth. In a descriptive, exploratory, mixed-methods, and pre-registered study, 94 adults ranging in age 50 to 79 years (M = 55.98; SD = 6.30) wrote letters to a fictional youth, Sam, as well as completed surveys of psychosocial development and well-being. Letters were content coded for themes, as well as for emotional tone and subjective perspective. The most common themes of wisdom shared included knowing and celebrating oneself, negotiating an oppressive society, and finding one's community. Those who wrote more emotionally positive letters scored higher on measures of wisdom and generativity, and lower on embitterment. Results are discussed in terms of the importance of cultivating opportunities for wisdom-sharing within LGBTQ+ communities to promote flourishing across the lifespan.

This research aims to explore the relationship between somatization and minority stress in the LGBTQ+ community in Hungary, building on the biopsychosocial model, addressing the unique health challenges of the community and expanding the currently limited literature on the subject. The study involved adult, LGBTQ+, Hungarian individuals, and it assessed somatic symptom severity using the Patient Health Questionnaire-15. Ordinal logistic regressions were carried out, using multiple covariates and factors. Our findings shows that women reported higher somatic symptoms and stress levels, however, these effects are moderate among those living in the capital. The influence of residence type on the individual's psychosomatic health was proven to depend on their sexual orientations and gender identities. Additionally, older respondents, regardless of their gender or sexual orientation, seem to experience less somatic symptoms and stress. The gender respondents identify with, their type of residency, and age have been demonstrated as the most significant factors influencing somatic symptoms and perceived stress. As one of the pioneering studies on psychosomatic symptoms in sexual and gender minorities in Hungary, this research underscores the imperative to academically and practically address the health concerns of the LGBTQ+ community.

The needs and concerns of lesbian, gay, bisexual, transgender, queer, or questioning (LGBTQ+) patients with cancer remain poorly understood. This is important as LGBTQ+ patients have an elevated risk of developing certain cancers and have poorer oncologic outcomes compared to non-LGBTQ+ patients. The lack of research may be linked to the complexity of studying the needs and concerns of this patient population. This review aimed to describe the evidence that sought to identify the needs and concerns of LGBTQ+ cancer patients. Studies were extracted using keywords such as "LGBTQ" and "Oncology." Patient participants were excluded if they did not identify as LGBTQ+ and if they did not have cancer or were not cancer survivors. Healthcare professionals were excluded if they were not oncology specific. A total of 22 studies met our inclusion criteria. LGBTQ+ cancer patients expressed concerns surrounding heteronormative assumptions made by healthcare professionals, a lack of LGBTQ±specific cancer support groups, and psychosexual concerns such as erectile dysfunction following cancer treatment. Oncology healthcare professionals lacked the knowledge and education that are required to manage this patient cohort. Further research is required to investigate the needs and concerns of LGBTQ+ cancer patients specifically in the radiation oncology setting.

Family members often cite broader societal discourses and norms when forcing Chinese queer people to engage in heterosexual marriage (referred to as HMQ; heterosexual marriage undertaken by Chinese queer people). It is unclear what these social norms entail and how the norms are maintained. This paper examines 89 Chinese newspaper articles to uncover the societal discourses driving families to pressure queer people into heterosexual marriage. We identified three framings: (1) Highlighting problems of formality marriage (the marriage between two queer people) and gay's wife marriage (the marriage between a queer man and a heterosexual woman); (2) portraying people involved in formality marriage and gay's wife marriage as suffering from heteronormative pressure to engage in marriage; and (3) presenting formality marriage in a collaboration frame and gay's wife marriage in a deception frame. These framings suggest heteronormativity in marriage is upheld in societal discourses about HMQ and sustained by two hierarchies created in Chinese newspaper articles: one degrading queer marriage practices, which made heterosexual marriage undertaken by queer people inferior to ideal heterosexual marriage; another stratifying queer marriage practices, which made the marriage between a queer man and a heterosexual woman less acceptable than the marriage between two queer people.

Previous studies on same-sex attractions and sexualities in general have explored various dimensions and the social and psychological implications of its existence in societies where they are rejected or accepted. While existing studies have addressed these phenomena in the broader context, this research focuses specifically on Nigeria. Recent investigations indicate that same-sex attraction is vehemently rejected in Nigerian society, both in physical and online spaces, reinforced by the enactment of the Same-Sex Marriage Prohibition Act (SSMPA 2014) and prevalent homophobia. This implies that queer Nigerians put in efforts to ensure networking and sociality amidst these impediments. The current study examines the presence of queer Nigerians and the visibility of their sexualities as sex panic in Nigeria. It also examines the formation of queer publics and counterpublics in the country, and shedding light on the ways queer Nigerians navigate societal constraints through traditional and geosocial networking options.

Schools play a key role in supporting, protecting, and advocating for LGBTQ students. However, educational programs worldwide tend to exclude and marginalize LGBTQ issues, especially when it comes to ethnic and racial minorities. In the current study, we examined Arab school counselors' experiences of working with Arab-Muslim LGBTQ youth. After 100 counselors declined to participate, the study included semi-structured interviews with 60 female counselors in Arab-Muslim schools in Israel. Data were analyzed using interpretive phenomenological analysis. Four main themes emerged: religious considerations, causal explanations of LGBTQ orientation, working practices, and supportive resources. Our findings point to the unique challenges facing Arab school counselors who are torn between their professional values and traditional norms. Among the strategies counselors used for managing this tension were separating LGBTQ orientation from LGBTQ adolescents, passive listening while avoiding proactive inquiry, and referring to LBGTQ orientation as a transient phase. Our findings emphasize the need to develop culturally relevant programs that address LGBTQ orientation for students, teachers, and families.

The Harry Potter media franchise has recently come under fire because of author J. K. Rowling's transphobic commentary. LGBTQ+ fans have been particularly affected by Rowling's bigotry. To reconcile the dissonance surrounding a once beloved childhood text and the author's transphobic statements, LGBTQ+ fans likely engage in subversive fan behaviors (i.e. queer readings) to reclaim the wizarding world as their own. In the present study, we wanted to understand how subversive fan behaviors are related to identity cohesion and self-acceptance among LGBTQ+ Harry Potter/Marauders fans (i.e. fans of the Harry Potter media franchise and other extra-textual fandoms within). Based on the findings from a cross-sectional sample (N = 361) of fans, queer readings were negatively associated with both self-concept clarity and unconditional self-acceptance. Contact with other fans in the Harry Potter/Marauders community did not moderate either of the proposed relationships and was negatively correlated with self-concept clarity. Broadly, our results suggest that queer readings among LGBTQ+ Harry Potter/Marauders fans are associated with negative identity-related outcomes.