Journal of Homosexuality最新文献

While the Taiwan government has embraced a progressive stance toward LGBT rights, especially through legalization of same-sex marriage and the adoption of educational policy aimed at promoting LGBT rights in the schools, there is little sense of the role of English language teaching (ELT) in this issue. Since English study is important in Taiwan, this project responded by employing hidden curriculum theory to address the possible role of English language teaching (ELT) materials authored and used in Taiwan in reproducing or disrupting the marginalization of LGBT people. This study operationalized the target hidden curriculum as instantiations of norms implicit within sexuality representations such as depictions of dating behaviors and family structures. The resulting critical content analysis provided evidence that LGBT people were almost entirely invisible and were discursively othered when present, thus providing evidence that ELT materials from Taiwan represent a heteronormative hidden curriculum. These results illustrate the importance of attention to the hidden curriculum in designing educational materials, as a part of materials adoption decisions, and as a dimension of teacher training. Explicit policy and what was actually being taught via the hidden curriculum being at odds in this case bolsters the argument for such actions.

A scoping review was conducted using international databases, including Web of Science, Scopus, ProQuest, PubMed, Embase, and EBSCOhost, covering studies since 2009. Sixty-three articles focusing on gender-based violence (GBV) among 2SLGBTQIA+ university students and emergent adults were analyzed, incorporating climate change-related vulnerabilities that exacerbate GBV risks for marginalized students. Key factors were categorized into bullying, violence, and victimization; intersectionality; lack of awareness; disclosure of violence; and well-being and mental health implications. The findings reveal that discrimination, lack of support, and structural inequalities heighten vulnerability to GBV, compounded by climate-induced stressors such as displacement and resource scarcity. Practical implications include integrating intersectional approaches, tailored mental health support, climate resilience strategies, and anti-discrimination training into institutional policies, while public policy should strengthen safety nets, improve housing and healthcare access, and address compounded risks for marginalized groups during climate crises. Social work should prioritize culturally competent, trauma-informed interventions and foster community resilience. The study identifies critical research gaps, emphasizing the need to expand beyond US-focused studies to explore global intersections of GBV, climate change, and marginalized identities. These findings underscore the urgency of comprehensive strategies to mitigate GBV risks and enhance resilience for 2SLGBTQIA+ students.

Hate speech has been examined regarding both its consequences for minorities and the majority. However, studies are missing in the area of reclaimed hate speech, namely statements that are widely considered offensive but have begun to be used in a non-offensive way by minorities. The purpose of this study was to look specifically at perceptions of reclaimed hate speech, as well as the purposes and consequences of its use by representatives of the LGBT+ community. Partially structured interviews (N = 12 LGBT+ people) were conducted using an insider's perspective in the context of a homophobic society. Thematic analysis of responses showed that reclaimed hate speech is, according to LGBT+ people, a reaction to traditional hate speech, while being their own language related to the exclusiveness of the minority experience. When used by entitled persons, it is not perceived as offensive, but is nevertheless shocking and brings up fears about the normalization of traditional hate speech. This means that reclaimed hate speech, contrary to what has been presented in the existing literature, is not an unambiguously positive phenomenon. Overall, our study can contribute to redefining and improving the emancipation strategies of minority groups.

Psychoactive substance use (PSU) among gay men (GM) has been examined through a biomedical-epidemiological lens. While national studies offer a general overview from a biopsychosocial viewpoint, they fail to explore the cultural influences on PSU. The objective was to analyze the cultural aspects of PSU among GM in Mexico by exploring the social construction of identity as men with a non-normative sexual orientation who experience a distinct form of masculinity while engaging in PSU during sexual activities. Utilizing a symbolic approach in anthropology, specifically in identity and gender studies, three focus groups comprising 19 middle-class gay men aged 22 to 42 were conducted in May 2022 via Zoom Meetings. The information was coded and analyzed using targeted content analysis. Identity, masculinity, and homoeroticism play a crucial role in shaping PSU practices among GM in Mexico, with the interplay of these three cultural dimensions manifesting in the ritualistic practice of sexualized drug use (chemsex), particularly concerning crystal meth.

In this study, we aimed to define heterosexism-a form of sexual stigma that accounts for interpersonal attitudes and institutionalized ideology-in a multi-dimensional way, centering on LGBTQ+ people's experiences. We draw from an ambivalent theory of prejudice and focus on heterosexism, or an ideology that stigmatizes nonheterosexual behaviors, identities, relationships, and communities. We aimed to learn how LGBTQ+ people would narrate their experiences of heterosexism within a benevolent and hostile framing. In a qualitative online study, LGBTQ+ participants (N = 77; 49% White) reviewed definitions of and recalled encounters with benevolent and hostile heterosexism, providing examples of how heterosexism manifests in their lives. In our analysis, we identified themes of benevolent (positive stereotypes, assumptions of heterosexuality, conditional "acceptance") and hostile heterosexism (verbal and physical violence, invalidation, hostile ideologies). We discuss the utility of an ambivalent prejudice framework for understanding heterosexism that builds from LGBTQ+ people's accounts.

How do cisheterosexual people navigate inequality against LGBTQ people in contexts where discrimination is often considered a matter of the past? We argue that some do so by evading difference based on sexual orientation and gender identity. While emphasizing individuals and their fundamental sameness may convey an egalitarian standpoint, evading difference might obscure markers of intergroup inequality, blur the advantaged status of cisheterosexual people, and thereby legitimize structural inequality. Using mixed-methods-in-depth interviews (N = 20) and online surveys (N = 531)-we characterized distinct profiles of cisheterosexual people in the Netherlands, combining low-to-high difference evasion ("People who focus a lot on sexual orientation and gender identity forget that we are all just people") with low-to-high inequality evasion ("Compared to cisgender and heterosexual people, LGBTQ people have equal opportunities"). In turn, these profiles distinguished how cisheterosexual people manage their advantaged identity and their ideological outlook on inequality. Specifically, those evading difference were more likely to evade inequality than those acknowledging difference. Furthermore, those acknowledging difference were most likely to recognize privilege and exhibit a substantive egalitarian outlook. We conclude by discussing how cisheterosexual people can either perpetuate or challenge inequality by managing difference and the implications of these findings.

Mates, an independent British gay drama by Arno Crous, released in August 2023. The film explores the emotional intricacies of romantic and sexual discovery within the LGBTQ+ community. The film follows Connor (played by James Wiles), a man grappling with delayed self-acceptance as he navigates romantic advances from another man. Through its portrayal of Connor's struggles to articulate his identity, the movie reflects broader societal challenges, including homophobia, microaggressions, and the lack of safe spaces for LGBTQ+ individuals. It highlights the emotional toll of societal rejection and the courage required to embrace one's true self. A pivotal scene underscores the delayed "adolescence" experienced by many LGBTQ+ individuals, marked by confusion, pretending, and isolation, as they explore their sexuality later in life. This film may provide crucial insights like the importance of creating safe and inclusive environments, advocating for LGBTQ+ protections, and promoting awareness through education. Furthermore, addressing homophobia and fostering peer support networks can help mitigate societal biases. Lastly, the film serves as a poignant reminder of the resilience within the LGBTQ+ community and the ongoing need for comprehensive support systems to facilitate acceptance, empathy, and inclusion.

Existing literature suggests that Grindr and other similar apps manifest a pattern of social exclusion along the lines of body and gender. However, these studies are primarily conducted outside the context of Asia. Inspired by Connell's hegemonic masculinity and Duggan's homonormativity, I adopted the term "hegemonic homomasculinity" to explore the cultural hegemony at the intersection of masculinity and homosexual practices. Employing qualitative, semi-structured interviews, this study draws on 20 young Hong Kong Grindr users with diverse social backgrounds to examine the cultural hegemony within this gay online space. Through desiring muscular/athletic bodies, straight-acting men, and "healthy" sexual practices, users marginalize undesirable gay men and reproduce the cultural hegemony. Although the subordination of undesirable bodies and homomasculinities is evident in Grindr, the findings also suggest potential room for negotiation and non-conformity. Due to the emphasis on cultural politics in the establishment of Hong Kong's gay identity, neoliberalism facilitates a homomasculine ideal that is not only based on success in the realm of career, education, and family but also on a responsible body that is healthy. LGBTQ+ activists and organizations may allocate more resources to address everyday discrimination within the online gay community.

Indian studies have highlighted medical students' negative attitudes toward LGBTQIA+ individuals and a lack of LGBTQIA+-informed training. However, no study has assessed the LGBTQIA+-cultural competency of Indian psychiatrists. This cross-sectional study assessed the cultural competency of psychiatrists in Kerala, an Indian state, and explored its association with relevant sociodemographic and experiential variables. LGBTQIA+ cultural competency was measured using the LGBT Development of Clinical Skills Scale (LGBT-DOCSS). Data were collected through stratified convenience sampling, in-person at psychiatry meetings and online through WhatsApp. Participants (N = 166) had a moderate overall LGBT-DOCSS score (mean ± SD: 5.03 ± 0.80). Subscales showed moderate knowledge (median: 5.50, IQR: 2), high attitudinal awareness (median: 6.14, IQR: 1), and low clinical preparedness (3.88 ± 1.43). LGB (5.16 ± 0.83) and transgender (5.02 ± 0.85) cultural competencies were moderate. Most participants (n = 160, 96.4%) treated < 5 LGBTQIA+ patients per month, and only 16 (9.6%) had received LGBTQIA+-informed training. Age (ρ = -0.18, p = 0.018) and religiosity (ρ = -0.23, p = 0.002) were significantly negatively correlated with cultural competency. Psychiatrists who treated < 5 LGBTQIA+ patients per month demonstrated significantly lesser cultural competency than those who treated 5-10 (t = -2.78, p = 0.033). Psychiatrists in Kerala have moderate LGBTQIA+ cultural competency, with high attitudinal awareness, moderate knowledge, and low clinical preparedness. This study highlights the need for comprehensive cultural competency training.

The concept of "home" holds dual significance for LGBTQ+ individuals. It can be a sanctuary, nurturing comfort with identities and aiding in coming out. However, it can also be a place of hostility, reinforcing LGBTQ+ prejudice. Similarly, home preserves family traditions and sustains Jewish identity and practice, but by performing rituals and ceremonies at home, it can also reflect antisemitic attitudes and expressions present in the broader society. This study demonstrates this queer-Jewish juxtapose by presenting a textual analysis of four queer Jewish blessings dedicated to marking and establishing the LGBTQ+ Jewish home. Each of these variations on traditional blessings is characterized by intertextuality with Jewish sources and the appropriation of queer language, symbols, representations, and narratives. The texts present the Reform Jewish liturgy as an agency in the effort to establish the home-both temporary and permanent-as a safe and protected space for LGBTQ+ individuals, with faith and tradition playing a key role in realizing this vision. However, the blessings also reveal heteronormative trends that undermine the radical nature of queerness, such as the sanctification of the institution of marriage. Thus, it appears that the liturgical field may not only be discovered as a harmonious solution in the contemporary encounter between Judaism and queerness but also as a space for the reproduction and preservation of traditional hegemonic structures and perceptions.