Journal of Homosexuality最新文献

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.

Scholars have recently emphasized the importance of siblings in the lives of lesbian, gay, bisexual, transgender, and queer (LGBTQ) people. However, most of this literature assumed that these siblings are heterosexual and cisgender. This study considers how LGBTQ siblings may impact the experiences of LGBTQ youth, particularly as the youth navigates cisnormativity and heteronormativity within the family. We analyzed interviews with 26 LGBTQ youth who have LGBTQ siblings from the Family, Housing, and Me (FHAM) project. We find that LGBTQ siblings offer positive social support to LGBTQ youth, particularly for transgender and nonbinary youth who have transgender or nonbinary siblings. For most of the youth, having mutual disclosure of their gender/sexual identity with the siblings strengthened their relationship and built sibling solidarity. LGBTQ siblings were a consistent source of LGBTQ identity support and often shared the burden of confronting cisnormativity in family life. This work has implications for understanding the social support available for LGBTQ youth.

This critical evaluation highlights limitations in Makiko Kasai's study, "The Measurement of Inter-Minority Empathy," particularly in its narrow definition of minority categories, small and homogenous sample size, and reliance on existing empathy models without integrating intersectionality. While Kasai introduces an innovative empathy scale, the study overlooks critical factors such as the complexity of overlapping minority identities and potential biases in self-reported data. Future research should address these limitations to improve the scale's inclusivity and practical application across diverse contexts.

This study investigates the challenges faced by LGBT Myanmar migrants in Thailand, including discrimination and abuse due to their gender identity or sexual orientation, and their coping strategies. Through qualitative interviews with 20 self-identified LGBT Myanmar migrants aged over 18 years who experienced discrimination or abuse in Thailand, the findings underscore the presence of a segment within the Myanmar LGBT migrant community in Thailand subject to discrimination and violence across diverse settings, including workplaces, public areas, and even within their homes. Additionally, the research identified healthy coping strategies like self-soothing thoughts, relaxation activities, and seeking support, contrasted with unhealthy coping strategies such as negative self-talk, rumination, and suppressing one's identity, leading to harmful behaviors and even suicidality. The experiences of severe discrimination and violence among LGBT migrants help this study advocate for policy interventions, such as extending the coverage of the Gender Equality Act to encompass LGBT migrants and implementing mental health support services as a form of secondary prevention. Given the significant contribution of LGBT migrants to various sectors of Thailand's workforce, these measures are essential. However, the existing legislation concerning gender equality in Thailand inadequately addresses the specific concerns of this demographic group.