Journal of Homosexuality最新文献

Health care transitions, movements between providers or settings, can lead to poor outcomes, higher resource utilization, and even higher costs. Health care transitions can be complex experiences for sexual and gender diverse (SGD) individuals, especially when there is a need for ongoing health care (e.g. gender-affirming therapy, depression). Engaging new providers can lead to setbacks in trust requiring self-disclosure SGD-identities all over again. The Transitional Care Model (TCM) supports improvement of outcomes associated with health care transitions; however, it has not been tailored to address the unique needs of SGD populations. A sample of adult SGD patients (n = 17) and SGD health experts (n = 11) from across the US completed a six cycle, electronic, modified Delphi process to adapt the TCM for the SGD population. The iterative process produced a TCM for SGD populations including eight refined and renamed components with SGD-specific descriptions and exemplars. The resulting model, the Sexual and Gender Diverse Healthcare Navigation Model, provides an eight-component adaptive model of transitional care that centers SGD patients and their support systems across complex health care systems. The consensus panel provided descriptions for each of the eight resulting components-identifying three foundational components-the right staffing, awareness of needs and risks, and engaging individuals and their support systems throughout transitions in care. This model stands to support improved health outcomes among SGD through a multi-component, patient centered approach to health care navigation.

This article is a critical analysis of the anti-homosexuality legislation in Uganda, a state in East Africa. It primarily uses Plato's political philosophy as expressed in Aristophanes' speech in the Symposium. Using the Aristophanic viewpoint, the study derived six analytical concepts that structure its findings, discussion and conclusion. These are: the origin and fall of man; all sexual orientations are valid whether lesbian, homosexual or heterosexual; sexual cravings are natural phenomena whether lesbian, homosexual or heterosexual; law encumbers natural feelings of love and should not be used to prohibit any aspect of sexual orientation; homosexual (man-man) relations generate greater political benefits than the rest; scientific knowledge can be used to justify Aristophanes mythological explanations of sexual orientation. These concepts have been transformed into analytical questions in the study regarding the morality, naturality and legality of homosexuality in Uganda. This has led to several conclusions: All sexual orientations are valid whether lesbian, homosexual or heterosexual; Sexual cravings are natural phenomena whether lesbian, homosexual or heterosexual; and Law encumbers natural feelings of love and should not be used to prohibit any aspect of sexual orientation.

This study employs a queer theoretical framework to explore three student teachers' interpretations and perceptions of two LGBT+ picture books, including their considerations on integrating these texts into classroom pedagogy. The participants are nearing completion of their initial teacher training at a university in the northern part of England. The picture books that are the focus of the study were purposefully selected owing to their exploration of varied queer themes. Discussion is anchored in metaphor of picture books functioning as either "window" or "mirror," depending on children's individual experiences or identities, therefore necessitating acknowledgment of children's potential future queerness. Through semi-structured interviews and thematic analysis, the study uncovers multifaceted perspectives. Participants respond positively to both texts and express interest in incorporating these into their teaching practices. However, they additionally demonstrate awareness of potential limitations and complexities, including negative reactions from stakeholders and promoting heteronormativity. Uncertainty is expressed around navigating these issues within existing curriculum and policy frameworks. The study concludes by advocating for enhanced exploration of these difficulties in initial teacher training and early career stages, if aiming to adequately support these emerging educators in effectively promoting LGBT+ inclusivity in their future classrooms.

This commentary critically examines the psychometric validation of the "LGBTIQ+ Themes in Literature Education" (LTiLE) scale, a tool developed by Ortega-Sánchez to measure attitudes toward integrating LGBTIQ+ themes in literature education. It highlights challenges in measuring these attitudes, and underscores the urgent need to address the implications of gender-based score disparities. The commentary advocates for a mixed-methods approach to enhance understanding and underscores the necessity for ongoing exploration of LGBTIQ+ representation in literature education, advocating for more inclusive pedagogical practices considering diverse perspectives.

This critique examines the validation of the Gender Preoccupation and Stability Questionnaire (GPSQ-2), focusing on methodological limitations and the narrow definition of distress. While the GPSQ-2 expands its scope to include adolescents, it overlooks broader emotional and social dimensions of gender dysphoria, such as shame and societal stigma. The critique also questions the psychometric robustness of the instrument and its reliance on a unidimensional model. Suggestions for further refinement include expanding the sample size and improving the measure's conceptual depth to better capture diverse experiences.

The aim of the present study was to propose an explanatory model on the influence of religiosity on the subjective well-being of lesbians, gays, and bisexuals (LGB), testing internalized homonegativity as a mediator variable and LGB and religious identities' integration as a moderator variable. The study included 409 cisgender Brazilian religious LGBs. The findings show that for individuals without integrated LGB and religious identities, there is both a positive direct effect of religiosity on the subjective well-being and an indirect negative effect mediated by internalized homonegativity, so that higher levels of religiosity lead to higher levels of internalized homonegativity, which, in turn, leads to a reduction of levels of subjective well-being. For individuals with integrated LGB and religious identities, the effect of religiosity on the well-being is only direct and positive, lacking any mediation by internalized homonegativity. This double effect of religiosity on well-being is discussed with a protective function observed when the relationship between religious beliefs and sexual orientation is not conflicting, and a punitive function, which can negatively impact well-being, through the internalization of negative beliefs about LGB identity stemming from fundamentalist and conservative religious perspectives.

Research into intimate partner violence (IPV) has focused on the experience of female victims resulting from dominant theoretical frameworks and societal biases casting females as victims and males as abusers. While emergent studies suggest that gay male victims experience a higher prevalence rate and more severe consequences from IPV than heterosexuals victims (male or female), few studies have explored the impact of IPV on gay male victims personal and working lives. We conducted a qualitative case study analysis using an Interpretive Phenomenological Analysis by interviewing four gay males with experience of IPV. Following a description of each case, a cross-case analysis identified the similarities and differences between the participants' lived experiences according to four main themes: 1) formal support, 2) informal support, 3) workplace support, and 4) workplace performance. We found that the influence of minority stress may amplify the challenges that some gay male victims face when conceptualizing their abuse and seeking support in their personal and working lives. Organizations should develop targeted and inclusive policies that support victims, with LGBTQI±competent Employee Assistance Program (EAP) providers, and gender-neutral language when referring to IPV.

This study aimed to explore the experiences, needs, and interests of queer people who are also neurodivergent, or live with a chronic illness or disability (i.e. IMMI: individuals with multi-minority identities) in Italy and the Netherlands. Five focus groups were conducted in Italy with 22 queer IMMI to identify their most relevant topics regarding and experiences with sex education. Building on the discussion topics of the focus groups, a survey in Italian and English was distributed via snowball sampling. The survey was created to explore the experiences related to sex education in the two countries. The final sample of respondents included 138 (97 Italian, 41 Dutch) queer IMMI. Results indicated that sex education received in both formal (e.g. school) and informal (e.g. family) contexts failed to include information that was sensitive and supportive of queer community's experiences. Participants reported the need to explore more topics addressing the specific needs of different identity intersections. Cross-cultural differences related to the experiences of Italian and Dutch participants were found. Overall, current sex education in Italy and the Netherlands is far from meeting the sexual health needs of queer people living with different intersections. Practical implications are discussed.

A proportion of gay and bisexual men (GBM) experience worse mental health when they encounter stress from problems within the gay community. This qualitative study examined the dominant standards held in the gay community in Taiwan, the intraminority-community stress experienced by GBM, and the strategies that GBM adopt to cope with such stress. Data from open and in-depth interviews with 26 GBM were subject to reflexive thematic analysis. The results found that appearance, sexual satisfaction, wealth and social status, being a member of gay groups, and youth were valued in the gay community in Taiwan. These standards resulted in a variety of stress responses, including concerns about not fitting in, diminished self-confidence, feelings of frustration due to unattainable standards and challenges in interpersonal relationships. The strategies adopted to cope with such stress involved acceptance and adherence, passive acceptance, rational thinking and critique, mental resilience, mutual support, and efforts to question and challenge norms. Our findings can provide mental health professionals with key insights into the intraminority gay community stress and coping responses in GBM.

Many Africans assume the call for acceptance of Sexual and Gender Minority (SGM) was an imposition from the Western cultures, unknowing that the history of same-sex sexual relationships predated the invasion of the colonial masters in Africa. As such, SGM persons continue to face serious prejudice and discrimination, which has culminated in the infringement of the socio-medical, psychological, and legal rights. The study set to develop a cognitive interpolation (CI) module from the longstanding aboriginal concepts (i.e. Lakiriboto-Ălàgbedemeji) and pilot the efficacy toward prejudiced attitudes of heterosexual peoples in the Yoruba-speaking region of Nigeria. This study utilized an exploratory research design. Sixteen eligible participants aged between 19 years and 47 years (M = 31.05, SD = 08.17) were purposively selected to participate. Participants were screened for eligibility using double-standard criteria. Participants were assigned to two Focus Groups and the retrieved data were content-analyzed. The outcome revealed that heterosexual participants expressed favorable dispositions toward people with diverse sexual orientations and gender identities after (RCA = +93.80%) exposure to CI intervention than before (RCA = -100%) intervention. The researcher concluded that the study provides preliminary evidence that CII is efficacious for cognitive re-orientation of prejudiced attitudes toward SGM persons and communities. Recommendations and limitations were therefore stated.