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This chapter addresses symmetry’s implications for expressive freedom and religious liberty. Symmetry supports maintaining First Amendment law’s current focus on neutrality, notwithstanding emerging critiques that this approach lacks a strong historical foundation and unduly limits governmental regulation of offensive or dangerous ideas. At the same time, symmetric interpretation counsels against expanding the emerging “First Amendment Lochnerism” that threatens to extend constitutional protections for free expression into areas of economic and workplace regulation. A preference for symmetry also supports protecting religious groups, when possible, through more general protections for freedom of expressive association rather than through religion-specific constitutional doctrines. Although religious liberty may once have been a symmetric principle, today religion-specific protections risk placing constitutional law on one side of a fraught political divide over religion’s place in public life.
Feminist ethics, the project of living with gender in all its varieties while also seeking to undo gender-related limitations, seems simultaneously retrograde, repetitive, and utterly necessary. This chapter seeks to make connections among several major feminist philosophers and transgender theorists, including Mary Wollstonecraft, Anna Julia Cooper, Simone de Beauvoir, whose work unfolds these interconnections and differences in ways that also work through the contradictions of wanting to recognize how diverse women are but also not wanting to remain within the complex and constitutive but insufficient cultural definitions of gender.
This chapter investigates ‘forbidden’ knowledge, examining the structures and processes that impede the production of knowledge, and how such knowledge can threaten powerful interests mediated through institutions and sociopolitical and religious cultures. This can entail both formal and informal processes including self-censorship, peer review, internal university restrictions, and external sociopolitical restrictions. The chapter considers the construct of ‘forbidden’ knowledge, recognising it as more than gaps in knowledge, and also in terms of structural and sociopolitical processes, consolidating this knowledge as too dangerous or ‘taboo’ to produce. Drawing on empirical accounts of the daily lived experiences of academics operating within this terrain, four areas of forbidden knowledge – ‘bioethics, psychology, and genetics’; ‘Palestine’; ‘gender and sexuality; and ‘race, religion, security, and extremism’ are explored. In addition, questions of power, agency, positionality, and sociopolitical and historical contexts are critically elucidated.
LGBTQIA+ patients are an important patient population to highlight when discussing urban emergency medicine. There are a multitude of terms regarding gender expression and identity that emergency medicine providers should familiarize themselves with if they plan on taking care of this patient population. Within the LGBTQIA+ population, there are specific medical and psychological issues that are relevant to each subgroup. Providers are not expected to know everything about their patients, but they must remember to remain open-minded and non-judgmental as they take care of everyone with precision and dedication. If a provider feels that the patient needs help in ways they cannot be of service, then the provider should be able to point the patient in the right direction via resources and referrals.
The study aims to describe inadequate, disrespectful, and abusive palliative and hospice care received by lesbian, gay, and bisexual (LGB) patients and their spouses/partners due to their sexual orientation or gender identity.
Methods
A national sample of 865 healthcare professionals recruited from palliative and hospice care professional organizations completed an online survey. Respondents were asked to describe their observations of inadequate, disrespectful, or abusive care to LGB patients and their spouses/partners.
Results
There were 15.6% who reported observing disrespectful care to LGB patients, 7.3% observed inadequate care, and 1.6% observed abusive care; 43% reported discriminatory care toward the spouses/partners. Disrespectful care to LGB patients included insensitive and judgmental attitudes and behaviors, gossip and ridicule, and disrespect of the spouse/partner. Inadequate care included denial of care; care that was delayed incomplete, or rushed; dismissive or antagonistic treatment; privacy and confidentiality violations; and dismissive treatment of the spouse/partner.
Significance of results
These findings provide evidence of discrimination faced by LGB patients and partners while receiving care for serious illness. Hospice and palliative care programs should promote respectful, inclusive, and affirming care for the lesbian, gay, bisexual, transgender, and queer (LGBTQ) community, including policies and practices that are welcoming and supportive to both employees and patients. Staff at all levels should be trained to create safe and respectful environments for LGBTQ patients and their families.
Chapter 9 tackles the theme of choosing “normalizing” interventions, which applies to children and adults with variations. It explores the limits of choice regarding invasive and irrevocable “normalizing” interventions in the field of sex development. It considers the role of emotion in decision-making and the complexities of obtaining informed consent. In the practice vignette, demand for surgery by a young person (with CAH) is a foregone conclusion – a familiar scenario in DSD services and one that places the psychological care provider (PCP) in an ambiguous position. The service user also has clear psychosocial care needs. She brings a unique suite of intersecting social circumstances that place demand on the PCP to be fluid and responsive to the dynamic and challenging referral context. The PCP in the vignette does not have the answers, but it is hoped that the story opens up conversations on the theme.
Sexual orientation is known to have some influence in alcohol consumption patterns and outcomes. Sexual minority women (SMW) are more likely to develop binge drinking and alcohol use disorder than heterossexual women. Because women tend to be more secretive with their drinking and hesitant to get help, and alcohol is particularly harmful to the female body, SMW pose particular challenges.
Objectives
Review the latest research on alcoholism in SMW, focusing on various specificities of this population.
Methods
Literature review in the PubMed database, using the MESH terms “alcohol use disorder”, “women”, “female”, “trans woman”, “adult”. Free full text, publication in the last 5 years, English or Portuguese and article typology filters were applied. Following primary hits, secondary references were checked and a total of 10 articles were included. Results were grouped in epidemiological, etiological, therapeutical and prognostic specificities.
Results
Data indicate that lesbian and bisexual women, compared to heterosexuals, are twice as likely to engage in binge drinking. AUD prevalence and patterns of alcohol use are especially higher among younger SMW. The influence of sexual orientation on alcohol use and related outcomes seems to be greater among women than men. Regarding etiology, internalized stigma, minority stress, victimization experiences, social norms and policies are the main culprits Even though SMW are more likely to report and ask hor help, many do not receive adequate treatment. SMW show an incresed risk of developing other complications, such as physical injuries, sexual assault, liver or cardiac disease.
Conclusions
Sexual minority women are particularly vulnerable to alcohol-related harms. Interventions especially directed to SMW need to be developed.
Data suggest poorer bereavement outcomes for lesbian, gay and bisexual people, but this has not been estimated in population-based research. This study compared bereavement outcomes for partners of same-gender and different-gender decedents.
Methods
In this population-based, cross-sectional survey of people bereaved of a civil partner or spouse 6–10 months previously, we used adjusted logistic and linear regression to investigate outcomes of interest: (1) positive screen on Inventory of Complicated Grief (ICG), (2) positive screen on General Health Questionnaire (GHQ), (3) grief intensity (ICG) and (4) psychiatric symptoms (GHQ-12).
Results
Among 233 same-gender partners and 329 of different-gender partners, 66.1% [95% confidence interval (CI) 60.0–72.2] and 59.2% [95% CI (53.9–64.6)] respectively screened positive for complicated grief on the ICG, whilst 76.0% [95% CI (70.5–81.5)] and 69.3% [95% CI (64.3–74.3)] respectively screened positive on the GHQ-12. Same-gender bereaved partners were not significantly more likely to screen positive for complicated grief than different-gender partners [adjusted odds ratio (aOR) 1.56, 95% CI (0.98–2.47)], p = 0.059, but same-gender bereaved partners were significantly more likely to screen for psychiatric caseness [aOR 1.67 (1.02, 2.71) p = 0.043]. We similarly found no significant association of partner gender with grief intensity [B = 1.86, 95% CI (−0.91to 4.63), p = 0.188], but significantly greater psychological distress for same-gender partners [B = 1.54, 95% CI (−0.69–2.40), p < 0.001].
Conclusions
Same-gender bereaved partners report significantly more psychological distress. In view of their poorer sub-clinical mental health, clinical and bereavement services should refine screening processes to identify those at risk of poor mental health outcomes.
Britten and Pears regarded their relationship as a ‘marriage’ and described it as such as early as 1943. Although comfortable with using this term privately, they were aware of the legal prohibition and social stigma that prevented them from proclaiming their partnership openly. And yet throughout their nearly forty years together they made no immediate secret among their circle of friends and relatives about living their lives as a couple. As this essay suggests, theirs was a special case, in that they lived their relationship with relative openness among those who knew them. Works such as the Michelangelo Sonnets and Canticle I were a declaration of sorts about the nature of their relationship, although it was not until after the composer’s death that Pears commented overtly in an interview about their love for one another. A decade after the decriminalisation of homosexual acts in the UK, and with social discussion on homosexuality widening, Pears believed that his and Britten’s marriage need no longer be regarded as a secret.
Addressing sexual health and sexual problems of patients, needs and education, and training in patient-centered, non-judgmental communication to help patients talk about intimate issues in an open way, thus providing emotional relief, feelings of acceptance and helping patients to understand the factors which contribute to problems, and the possible solutions
The context of stigma, in which many homosexuals live, exposes them to discrimination/stigmatization and promotes the internalization of negative attitudes about sexuality. Battle feelings of rejection and isolation may lead to the development of internalized homophobia (IH).
Objectives
To elucidate the risk factors of IH and how the latter affects mental health.
Methods
Literature review (PubMed).
Results
IH has been associated with lower levels of emotional stability, rejection sensitivity, impairments in emotion regulation and a tendency to turn against the self. Studies have connected IH to depression, poor self/relationship wellbeing, sexual discrimination, addictions, shame, body dissatisfaction, suicidal ideation, binge eating/drinking, partner violence and victimization. Higher levels of attachment anxiety and avoidance, outness, religiosity and internalized stigma were correlated with higher IH levels. The key factors relating to suicide include lack of acceptance by family and/or self, negative feelings about sexuality/gender and appearance dissatisfaction. In traditional/religious societies, heterosexual orientation is a strong norm and homosexuality is considered unacceptable leading LGBT individuals to report higher depressive symptoms and increased levels of IH. Due to heterosexist ideals, IH is a predictor for heterosexual marital intention, protests against LGBT and use of masculinity as a compensatory strategy.
Conclusions
Policies in support of individuals who have recently come out should be improved to reduce the development/effects of IH and take the social and sexual environments of rural gay men into account considering ways to increase service accessibility (e.g internet). Future research is needed to further understand the association between IH and mental health, social and cognitive mechanisms.
This is a quasi-experimental and pioneering study in Portugal.
Objectives
(1) to provide assessment materials for symptoms of internalized homophobia, depression, and anxiety targeted at LGBT people; (2) offer support materials for psychotherapeutic work-oriented in the areas of internalized homonegativity, depression, and anxiety; and (3) offer monitoring measures throughout the program to demonstrate changes. It consists of three phases (pre-program evaluation, therapeutic activities and post-program evaluation).
Methods
38 LGBT + individuals participated, average age was 34.15 years, 30 self-identified as male. Measures used for the pre and post-intervention assessment were the sociodemographic questionnaire, the LGBT identity questionnaire, the Rosenberg self-esteem scale, and the BSI-18. Participants were invited to join the program online, through a platform created for this purpose, where ethical aspects were clarified, namely: confidentiality and commitment to adherence. Therapeutic tasks were sent by email or WhatsApp depending on the preference of each participant.
Results
Relevant differences in internalized homophobia, depressive, and anxious symptoms between the pre and post-intervention moments were observed, indicating that the program is effective in changing these symptoms.
Conclusions
The importance of validating this type of program allows reaching “hidden” populations by offering online support that minimizes the effects of sexual stigma on LGBT + populations.
People with mental disorders who had same-sex experience (SSE) are at increased risk of self-injurious behavior probably due to the double stigma phenomenon, which severity varies in different societies. So far, there is a knowledge gap on factors associated with SSE in Russian psychiatric patients.
Objectives
We aimed to investigate variables associated with homosexual experience in Russian patients with non-psychotic mental disorders (NPMD) and suicidal ideation (SI).
Methods
In a case-control study (1:1.5): 92 female patients with NPMD and SI with lifetime SSE were compared with 138 patients without homosexual experience. All patients underwent a psychiatric examination, Self-Injurious Thoughts and Behaviors Interview (Nock MK, 2007) and semi-structured interview to assess demographic, clinical, and behavioral features. Mann-Whitney, Fishers exact test and Pearson’s chi-squared were used as statistical methods.
Results
Groups did not differ in education level, marital status, family history of suicidal behavior, traumatic events exposure and lifetime eating disorders (all:p>0.05). More patients with SSE had family history of non-suicidal self-injuries (NSSI), were dissatisfied with their parenting style, had a higher number of unprotected sexual contacts with unfamiliar persons, practiced group sex, had a history of sexual abuse, illicit drug use experience, were smokers, had piercing and severe body modifications. Lifetime history of suicide plan, attempts and NSSI were significantly more common in people with SSE (all:<0.05).
Conclusions
A number of suicide risk factors were found to be more prevalent in people with SSE. Homosexual experience in people with mental disorders is associated with an increased risk of NSSI, suicide plan development and suicide attempts.
The state is legally required to be neutral towards religion, but in many countries it is increasingly anything but. This book conducts a comparative legal analysis of the church–state relationship within and between western countries – including the USA, France and Israel – that are key players in international and domestic dynamics in which religion and religious conflict take centre stage. It analyses how government accommodates diversity, how policies of multiculturalism and pluralism translate into legislation, the extent to which they address matters of religion and belief and what pattern of related issues then come before the courts. Finally, it considers how civil society and democracy in general can maintain a balance between the interests of those of different religions and beliefs and those of none. In this illuminating study, Kerry O'Halloran shows how the relationship between religion and government affects civil society and the functioning of democracy in North America and Europe.
This chapter describes psychological science’s contributions to the global rights agenda on sexual orientation and gender identity (SOGI). First, we trace the historical stance taken in psychology on same-sex sexualities and on gender diversity, and how this positioning shaped how psychologists addressed (or did not address) SOGI concerns. Second, we examine how global rights entities such as the United Nations have engaged SOGI concerns. Third, we review four continuing challenges for SOGI-related human rights: (1) the persistent problem of LGBT pathologisation (including its manifestation in the form of so-called conversion therapy, or sexual orientation change efforts), (2) the increasing gap in the enjoyment of equal human rights for LGBT (lesbian, gay, bisexual, transgender, and other gender and sexual minority) individuals among people in different parts of the world, (3) the mobilization of human rights language against LGBT equality and diversity of gender identities and expressions, and (4) previously unrecognized concerns related to LGBT migrants, asylum-seekers, and refugees. Finally, we analyze how psychology as an academic discipline, as a profession, and as an organized network of professional associations has contributed to and could help in furthering the protection and promotion of rights across the spectrum of human sexual and gender diversity.
The Introduction sets out the central themes that arise in the chapters that follow. These themes form a common thread throughout the later chapters, providing a consistent structure for the arguments that are presented. The Introduction also provides an explanation of the terminology that is used throughout the work to describe various family forms. Parenting is multifaceted, and so this work does not attempt to address all aspects. Instead, the focus is on common pathways to parentage that are available to same-sex couples, and the analysis focuses on applying the best interests principle in each context. The final section of Introduction provides an overview of the chapter structure, which demonstrates the parameters of the research.
In this project, I use the LGBT movement in Italy as a case study to investigate how social movements in culturally diverse social environments strategically employ contentious language to develop discourses that maximize cultural and policy outcomes without encountering discursive fragmentation. My research shows that supporters of LGBT civil rights in different Italian regions relied on a tactical use of particular words in order to respond to regionally specific norms of cultural expression regulating the boundaries drawn around the concept of family. Taking a cultural and linguistic approach to the study of social movements, I present the mechanism of asymmetrical metonymy as an example of the strategic use of polysemic language to achieve discursive convergence through culturally specific tactics, and I argue that discourse and rhetorical analysis offer a way to understand how movements make sense of different cultural limitations in a fragmented social environment.
Both African American and LGBT voters can prove pivotal in electoral outcomes, but we know little about civic participation among Black LGBT people. Although decades of research on political participation has made it almost an article of faith that members of dominant groups (such as White people and individuals of higher socioeconomic status) vote at higher rates than their less privileged counterparts, recent work has suggested that there are circumstances under which members of marginalized groups might participate at higher rates. Some of this research suggests that political participation might also increase when groups perceive elections as particularly threatening. We argue that when such threats are faced by marginalized groups, the concern to protect hard-earned rights can activate a sense of what we call “political hypervigilance,” and that such effects may be particularly pronounced among members of intersectionally-marginalized groups such as LGBT African Americans. To test this theory, we use original data from the 2016 National Survey on HIV in the Black Community, a nationally-representative survey of Black Americans, to explore the relationship among same-sex sexual behavior, attitudes toward LGBT people, and respondent voting intentions in the 2016 presidential election. We find that respondents who reported having engaged in same-sex sexual behavior were strongly and significantly more likely to say they “definitely will vote” compared to respondents who reported no same-sex sexual behavior. More favorable views of LGBT individuals and issues (marriage equality) were also associated with greater intention to vote. We argue that these high rates provide preliminary evidence that political hypervigilance can, in fact, lead to increased political engagement among members of marginalized groups.
This article draws attention to the situation of LGBT persons during armed conflict. Subjected to violence and discrimination outside the context of armed conflict, the latter aggravates their vulnerability and exposure to various abuses. Despite important progress made with respect to their protection under human rights law, a similar effort is largely absent from the international humanitarian law discourse. This article accordingly highlights some of the norms and challenges pertaining to the protection of LGBT persons in time of war.
Cathy Cohen’s (1999) theory of secondary marginalization helps to explain why the needs of some members of Black communities are not prioritized on “the” Black political agenda; indeed, some groups are ignored altogether as mainstream Black public opinion shifts to the right (Tate 2010). However, the contemporary movement for Black Lives calls for an intersectional approach to Black politics. Its platform requires participants to take seriously the notion that since Black communities are diverse, so are the needs of its members. To what extent are Blacks likely to believe that those who face secondary marginalization should be prioritized on the Black political agenda? What is the role of linked fate in galvanizing support around these marginalized Blacks? To what extent does respectability politics serve to hinder a broader embrace of Blacks who face different sets of interlocking systems of oppression, such as Black women, formerly incarcerated Blacks, undocumented Black people, and Black members of LBGTQ communities in an era marked by Black social movements? We analyze data from the 2016 Collaborative Multi-Racial Post-Election Survey (CMPS) to assess whether all Black lives matter to Black Americans.