Journal of Homosexuality最新文献

Sex work is a diverse profession encompassing a broad range of people, and services. Though overrepresented in sex work communities, transgender and gender diverse (TGD) individuals are underrepresented in sex work literature. Further, sex work literature continues to underrepresent the heterogeneity evident in the sex work community and the practices that occur within it. The present study utilized data from the 2015 United States Transgender Survey (USTS) to conduct a latent class analysis (LCA) to identify patterns of different types of sex work among TGD adults (N = 2,153) and understand the demographic characteristics associated with engagement in different types of sex work. Conceptual and statistical fit indices indicated an ideal 5-class model. Classes include (1) High Online Primary, (2) Low Online Primary, (3) Varied Sex Work, (4) Erotic Dancer, and (5) Street Primary. Results also revealed multiple differences in class membership based on demographic variables including gender identity, race/ethnicity, and sexual orientation. For example, individuals in Class 5 were significantly more likely to report no income, or income below $10,000, compared to all other classes. Taken together, the current findings highlight the varied and diverse settings, activities, and circumstances of TGD sex workers. Findings also point to a continued need to acknowledge, account for, and value the voices of sex workers across the industry when conducting research, health services, and advocacy.

Although numerous individual factors influencing dream content have been explored, research on the link between sexual orientation and dreaming remains limited. This study examined this relationship among 119 German-speaking men (mean age = 31.97 years), including 55 homosexual and 64 heterosexual participants. Participants completed a questionnaire on their waking life sexuality and dreams and provided two dream reports. Homosexual men reported more sexual partners in waking life and lower satisfaction with their sexual orientation compared to heterosexual men. No significant differences were found in dream recall frequency, emotional tone, nightmare frequency, or distress, though homosexual men reported more sexual dreams. Dream reports showed no significant differences in sexual interactions or the number of sexual partners between groups, but homosexual men's dreams featured a higher ratio of male to female characters and more romantic relationships with men. These findings partially align with the continuity hypothesis, suggesting that the dream content of homosexual men reflects their social interactions and romantic preferences. Overall, the study suggests that homosexual and heterosexual men share a similar dream pattern. The implications of these findings highlight the importance of considering sexual orientation in dream research to better understand the intersection of sexuality and unconscious processes.

This study constitutes one of the first investigations aiming to examine the association between traumatic experiences within religious settings and symptoms of post-traumatic stress among religious lesbians, gays, and bisexuals. Furthermore, the study tested whether the anticipated positive link between those traumatic experiences and post-traumtic stress is influenced by a positive perception of God's image. The sample consisted of 146 Israeli Jewish lesbians, gays, and bisexuals who professed a belief in God or demonstrated religious inclinations either presently or in the past. They completed self-report measures via an online questionnaire, assessing traumatic experiences within religious settings, post-traumtic stress symptoms, and positive perceptions of God's image. The findings revealed a significant and robust positive connection between traumatic experiences within religious settings and post-traumtic stress. A positive perception of God's image exhibited a negative correlation with post-traumtic stress but did not moderate the relationship traumatic experiences within religious settings and symptoms of post-traumatic stress. These findings highlight the significance of traumatic experiences within religious settings as a distinct potential risk factor of post-traumtic stress among lesbians, gays, and bisexuals and underscore the necessity of enhancing awareness among mental health professionals, religious leaders, and legal entities regarding the detrimental effects of those expereinces.

Exclusionary discipline is a major contributor to school pushout and the school-to-prison pipeline, which criminalizes educational environments through processes and practices that often result in the incarceration of youth. While there is extensive evidence on the pathways and impacts of exclusionary discipline for students of color, its impacts on LGBTQ youth are understudied. This scoping review aims to identify and synthesize the existing empirical research concerning exclusionary school discipline of LGBTQ youth. Following the six-stage approach outlined by the Joanna Briggs Institute, an electronic search was conducted from a total of nine databases. Our search yielded a total of 740 results; of those, 10 met the inclusion criteria and were included in the final review. Findings indicate that LGBTQ youth, especially girls, experience exclusionary discipline at disproportionate rates. These youth are often disciplined as part of their own victimization, by both peers and adults in schools. While race and the need for intersectional understanding of LGBTQ exclusionary discipline were often touched on, most studies do not include race in their analysis. Future research that examines LGBTQ exclusionary discipline through an intersectional lens is needed.

The article critiques the adaptation of the Transgender Attitudes and Beliefs Scale (TABS). While commending the modernization of language, the critique highlights methodological issues, including limited sample diversity, overemphasis on terminology changes, and a lack of test-retest reliability. Additionally, the study is criticized for inadequate theoretical engagement and insufficient exploration of practical applications, particularly in healthcare. Recommendations for future research include incorporating more diverse samples and deeper theoretical analysis to enhance the scale's utility.

Coming out is often seen as a positive event that bolsters well-being for sexual and gender minorities (SGMs). However, the relationship between coming out and well-being is more complex among SGMs. We set out to evaluate the reliability and validity of two recent scales related to coming out: the Coming Out Vigilance and Positive Coming Out Responses scales. Using a sample of 437 SGMs and supporting previous work, we found evidence supporting the reliability and convergent, divergent, predictive, and incremental validity of both scales. Both scales evidenced substantial relationships with well-being, with the Coming Out Vigilance scale being related to all facets of well-being except relationships, and the Positive Coming Out Responses scale being related to all facets of well-being. Most importantly, we found that the scales accounted for variation in well-being above and beyond that accounted for by LGBTQ+ Hypervigilance and Parental Acceptance, respectively. Finally, we did not find evidence that the Coming Out Vigilance scale moderated the relationship between outness and well-being, nor did we find evidence that the Positive Coming Out Responses scale mediated the relationship between outness and well-being.

This article reports the findings, reflections and lessons learnt from teaching a module on anti-LGB oppression, heterosexual privilege, homophobia and the need for LGB inclusion. It reports the knowledge learnt by heterosexual-identifying university students in Nigeria and their attitudes and responses toward the challenges facing LGB persons. The author draws on evidence from brainstorming sessions, group discussions and other participatory methodologies utilized. The teaching intervention exposed the prejudice, stereotypes and implicit biases of the heterosexual-identifying students toward LGB persons and highlighted the importance of challenging these views in order to disrupt heterosexism. Many participants acknowledged their heterosexual privileges and the disadvantages LGB persons face in society. The teaching intervention led to an increase in the awareness of participants about homophobia and heterosexism as shown by the sympathy the students expressed toward LGB persons who face homophobic victimization and stress. The teaching intervention revealed that some participants have the potentials of becoming heterosexual allies of LGB persons and possibly agents of change in challenging heterosexism and homophobia in Nigeria. The intervention revealed some factors which influenced some students to agree with confronting heterosexism and homophobia as well as factors which contribute to the reluctance of heterosexual-identifying students in assimilating knowledge on anti-heterosexism.

LGBTQ+ bullying is a specific type of stigma-based bullying with a high prevalence among LGBTQ+ people. However, instruments to assess this phenomenon are scarce and focus on homophobic aggressions, and the motivations therefor, mainly in relation to gay and lesbian youths. In this study, we introduce and validate an instrument to assess LGBTQ+ bullying. The instrument covers general and specific aggressions, as well as dimensions of sexuality besides sexual orientation such as gender identity and expression, as a more comprehensive approach to understand the phenomenon. The study included 2,552 adolescents (M_Age = 14.54, SD = 1.76) from 13 Andalusian public secondary schools. Regarding gender identity, 43.9% of participants were cisgender boys, 53.5% were cisgender girls, and 2.6% were trans-binary and non-binary gender youths. In terms of sexual orientation, 81.1% of participants were heterosexual students, 2.4% lesbian/gay, 11.2% bisexual/pansexual, 4.4% questioning, and 0.9% asexual. Second-order models for bullying and cyberbullying had a good fit. Moreover, invariance was seen for bullying [ΔCFI = -.003] and cyberbullying [ΔCFI = .003] victimization measures. Furthermore, there was a sexual diversity bias: cisgender heterosexual students were more likely to perpetrate LGBTQ+ aggressions, and LGBTQ+ students were more likely to be targets of general and specific aggressions.

Israeli masculinity has been researched by diverse disciplines such as sociology, army studies, gender studies, and more. The dominant theme of such research has been to identify Israeli masculinity as heteronormative and aggressive, and usually discusses it via a nationalistic or religious lens, basing its interpretation on macho, militaristic, and heterosexual values. The current study suggests another perspective for exploring Israeli masculinity by examining two dance productions created by male choreographers and performed by male dancers: Beasts by Ido Tadmor (2000) and But the Virgin Was More Available by Javier de Protos (2002). Both performances expose a homosexual dynamic, reclaims feminine symbols, and exposes silenced public issues such as rape perpetuated against men. These pioneer performances thereby challenge the heteronormative constructions of gender identities and sexualities and present a performance of masculinity which opposes hegemonic perceptions, which are based on heterosexual and machoistic values. I conclude that these modern choreographic productions can be considered political cultural acts in the Israeli public sphere that give a voice to gendered discourse otherwise silenced by Israeli society at large.

Mental health in LGBTQ+ community is often challenged by stigma, prejudice, and discrimination. The "social distancing" public health measures during COVID-19 epidemic have exacerbated the trend. During the pandemic, many took to social media as an outlet for sharing their feelings and in search of connection. Social media may help alleviate loneliness-an increasingly prevalent condition associated with both physical and mental health issues. In this study, we examine 147,736 Twitter posts mentioning loneliness by users who self-identify as part of the LGBTQ+ community, posted before and during the COVID-19 lockdowns. We find that, compared to the year before COVID-19, these users posted 67% more loneliness self-disclosures during the first year of COVID-19. Examining the emotional content of these tweets, we find frequent references to depression, dysphoria, and suicidal ideation. During COVID-19, the users mentioned more "pain" and "numbness" in association with the lack of social and physical contact. However, many found Twitter to be a safe space to express these feelings. The replies to these disclosures were rare: only about 29% received one. Using a large dataset of self-disclosures, we reveal quantitatively and qualitatively the disclosure around loneliness by LGBTQ+ users at an unprecedented time of social isolation.