Journal of Homosexuality最新文献

In this paper, we present the person-based approach to measuring implicit attitudes toward gay men and lesbian women-this approach uses face stimuli rather than traditionally used symbols, and creates salient social categories through contextual variation techniques. Across 5 experiments using the Go/No Go Association Task (n = 364), we present evidence that the person-based approach can disentangle implicit gender-based attitudes from implicit sexuality-based attitudes, that these attitudes vary as a function of participant gender and sexuality, and that they are different to attitudes elicited by typically used stimuli. We demonstrate that implicit person-based gender attitudes toward straight and gay people are similar and are consistent with the literature (i.e. attitudes toward [lesbian] women are more positive than attitudes toward [gay] men). However, we reveal a reversed pattern of findings for person-based implicit sexuality attitudes (i.e. attitudes toward gay men are more positive than attitudes toward lesbian women). These findings suggest that the person-based approach uniquely captures nuanced implicit attitudes toward gay men and lesbians, raising important questions regarding previous findings.

Over the next two decades, the number of caregivers is expected to climb dramatically alongside a rise in older adults, particularly sexual and gender minority (SGM) older adults, yet little research has assessed differences between SGM and non-SGM care partners. Data for these analyses come from the Columbus Healthy Aging Project (N = 79). This study was designed to assess several domains of health among adults aged ≥50 years in Columbus, Ohio, US. Multivariable regression models were used to examine the likelihood of being a care partner, the SGM identity of the primary care recipient, and caregiver strain. In our sample, 227 (28.6%) participants self-identified as care partners for at least one individual. Compared to heterosexuals, gay/lesbian (aOR = 8.38; 95% CI: 5.29, 13.29) participants were more likely to be care partners but did not experience elevated caregiver strain. Bisexual individuals (aIRR = 1.70, 95% CI: 1.11, 2.61) reported greater caregiver strain, while those identifying as a different sexual identity reported lower caregiver strain (aIRR = 0.46, 95% CI: 0.23, 0.96). In turn, caregiver strain was reduced significantly when the care recipient identified as a member of the SGM community (aIRR = 0.67: 95% CI: 0.55, 0.80). These results suggest that SGM care partners may be at risk of unique stressors which may contribute to extant health disparities.

Depression is a prevalent mental health issue for sexual minority men (SMM), with the internalization of sexual identity-based stigma a key risk factor. Self-warmth is a protective factor and self-coldness is a risk factor for depressive symptoms, yet limited research in this area has focused on SMM. In the present study, an international sample of 1,285 gay and 487 bisexual men completed measures of depression, internalized heterosexism, and self-warmth/self-coldness. A multiple linear regression showed that internalized heterosexism explained 0.4% unique variance, self-warmth explained 0.5% unique variance, and self-coldness explained 18.8% unique variance in depressive symptoms. Self-warmth was directly and indirectly related to lower levels of depressive symptoms among SMM. In contrast, self-coldness was directly related to higher levels of depressive symptoms among SMM, and indirectly related to higher levels of depressive symptoms only for gay men. Findings should inform work aiming primarily to reduce self-coldness among SMM, thereby reducing depressive symptoms.

This study examined parent-child similarities in homophobic attitudes and observed parental discomfort with coming-out vignettes in interactions with their adolescent children (14-18 years old). Based on gender schema theory and the family process model we expected parent-child similarities in homophobic attitudes to be stronger in same-gender dyads. Further, we expected that observed parental discomfort with coming-out vignettes would occur and is stronger when the gender of the parent, child, and character in the vignette match. We used questionnaires and observation data from 199 White Dutch families in the Netherlands. Our results showed that parents' homophobic attitudes were associated with their children's homophobic attitudes. For same-sex kissing and (imagining) having a gay son, these associations were stronger between parents and children of the same gender. Further, parental discomfort with coming-out vignettes occurred and was stronger when parents and children had the same gender, regardless of the gender of the vignette character. In conclusion, policies aiming at gay and lesbian inclusion should not be limited to accepting gay/lesbian identities, but also pay attention to the acceptance of same-sex intimacy expressions, having gay or lesbian family members, and normalizing discussions about gay/lesbian lives.

Auditory gaydar happens when people's heterosexuality is called into question by their vocal characteristics. Auditory gaydar has been shown to prompt discrimination against both women and men interviewing for leadership positions. Two experiments tested whether attributional ambiguity makes auditory gaydar discrimination difficult to detect in such contexts. Either heterosexual participants (Study 1, n = 161) or heterosexual and sexual minority participants (Study 2, n = 238) heard short clips of straight- vs. lesbian/gay-sounding speakers, described as unsuccessful applicants for leadership positions. Participants explained the speakers' unsuccessful outcome in their own words and rated the likelihood that gender and sexual orientation discrimination caused that outcome. Attributions to gender discrimination were common whilst attributions to sexual prejudice were vanishingly rare. Women targets were rated more likely to have experienced gender discrimination, and lesbian/gay-sounding targets were rated more likely to have experienced sexual orientation discrimination by some participants (Study 1) or all participants (Study 2). We conclude that auditory gaydar may prompt discriminatory treatment in leadership hiring processes more readily than in prompts the recognition that discrimination on the basis of sexual orientation has occurred.

This article advances scholarship on the relationship between sexuality, religion, and the law within the United States by analyzing case summaries and court opinions of the federal appellate cases decided between 1990 and 2020 that involve a religion-based claim being used to advance or defend gay and lesbian rights. Contrary to dominant public narratives that position religion uniformly in opposition to progressive sexual values, these cases show how Americans' religious beliefs and practices include diverse sexual identities. We find that the courts' reactions to such cases, however, illustrate the tension within legal discourse and hesitancy for the courts to equate religious and moral values with affirming LGBT identities, people, and rights. Our findings suggest that the courts and litigants define what religion is-and what it is not-by positioning it in relation to sexuality.

While organizations have increasingly engaged in corporate social advocacy (CSA) for sexual and gender diverse populations, transgender people have often been overlooked in LGBTQ advocacy campaigns. Among the different strategic communication tactics that can be used in CSA, advertising is an important channel for organizations to send their prosocial messages as well as to publicly demonstrate their support of particular causes and populations. Given the tension between growing social acceptance of gender diverse populations and anti-transgender political landscape in the USA, only a handful of organizations have recently shown transgender advocacy advertising campaigns. This study explores corporate transgender advocacy advertising campaigns as one contemporary CSA program, attending to the role of authenticity in CSA effectiveness. Findings show cisgender people perceive authenticity from transgender advocacy advertising campaigns regardless of their gender, which in turn, mitigates consumer skepticism and increases the willingness to engage with the campaign on social media and, further, to engage with other transgender advocacy campaigns. Theoretical and practical implications are discussed.

Much academic literature on intersectional stigma is limited by a focus on relatively static and "universal" identity traits, such as ethnicity, gender, and sexuality. This paper addresses local dynamics of intersectional stigma for Black LGBTQ people in Montreal, QC, Canada. Findings draw from fourteen semi-structured, virtual interviews with key informants providing critical services to Black LGBTQ people living in Montreal. Findings suggest intersectional stigmatization via social identity and local power dynamics converge. Specifically, language and immigration are two domains determining intersectional stigma challenges and ameliorative opportunities for Black LGBTQ people in the city. Specific immigration-related challenges included (1) insecurity (e.g. concerning Canadian residency), (2) barriers to resource access (e.g. social and legal services), and (3) stressful identity challenges. Specific language issues included (1) Francophone limitations for expressing gender and sexual diversity and (2) exclusionary linguistic divisions (i.e. Franco/Anglo, Franco/non-Franco, and Western/non-Western). Local, place-based power inequities may determine black LGBTQ experiences of intersectional stigma.

An increasing number of studies related to LGBT inclusion on university campuses have emerged over the past few years. While a number of these studies address complex challenges encountered in Western religious universities, very little research has investigated religious universities in Eastern, Sinophone communities. This study sheds light on a mentor system at a prominent Buddhist university in Taiwan to investigate mentors' understandings of and interactions with LGBT students. Through the use of both qualitative and quantitative measures, the researchers found very few mentors were even aware of interactions with LGBT students. A thematic analysis of focus group data found the mentors' understandings and attitudes could be classified into three distinct categories ranging from very supportive to unintentionally discriminatory. Overall, it seems Confucian values, rather than Buddhist doctrines, is a far more influential factor on mentors' understandings and attitudes toward LGBT individuals. In particular, conflicts between Confucian thought and LGBT inclusive practices may arise when individuals concurrently display a strong desire to help, Confucian understandings of "family," and very little understanding of gender or sexuality. Finally, this study offers recommendations for future research and universities.