Concept: Queer theory
We examined differences in perceived stress and coping strategies based on gender role identity (GRI) and sex among traditional and non-traditional college students.
As we transition our undergraduate biology classrooms from traditional lectures to active learning, the dynamics among students become more important. These dynamics can be influenced by student social identities. One social identity that has been unexamined in the context of undergraduate biology is the spectrum of lesbian, gay, bisexual, transgender, queer, intersex, and asexual (LGBTQIA) identities. In this exploratory interview study, we probed the experiences and perceptions of seven students who identify as part of the LGBTQIA community. We found that students do not always experience the undergraduate biology classroom to be a welcoming or accepting place for their identities. In contrast to traditional lectures, active-learning classes increase the relevance of their LGBTQIA identities due to the increased interactions among students during group work. Finally, working with other students in active-learning classrooms can present challenges and opportunities for students considering their LGBTQIA identity. These findings indicate that these students' LGBTQIA identities are affecting their experience in the classroom and that there may be specific instructional practices that can mitigate some of the possible obstacles. We hope that this work can stimulate discussions about how to broadly make our active-learning biology classes more inclusive of this specific population of students.
In this piece, we combine autoethnographic and poetic methods/genres to examine intimate and social experiences we have had as two transmasculine queers with complex sexual and gender histories in an intergenerational relationship. If queerness/transness is a “species,” our title, playing on Darwin, promises an answer to oft-asked problematic questions of queer/trans origins. Refusing to address this question, we instead turn Darwin on himself and examine intimate moments in our lives to show how we have experienced the constant formation and personal evolution of desire and identity. Tracing memories reaching back 28 years for one of us and 58 years for the other, we describe our shifting desire and embodiment and locate ourselves in lesbian, gay, trans, and queer histories. We next investigate how illness, disability, and age difference inflect and shape the ways we understand and relate to each other and intersubjectively make meaning in our present relationship. Our inquiry illustrates our complex positionalities, examines how “dyke legacies” are embodied in our affection and interdependence, and challenges biologized, cisnormative assumptions. Thus, a knowledge formation starting from embodied trans-trans intimate lives can challenge the naturalness and intransigence assumptions in dominant notions of gender, heterosexuality, bodies, relationality, identity, and kinship.
Research suggests that LGBT populations experience barriers to healthcare. Organizations such as the Institute of Medicine recommend routine documentation of sexual orientation (SO) and gender identity (GI) in healthcare, to reduce LGBT disparities. We explore patient views regarding the importance of SO/GI collection, and patient and provider views on risks and benefits of routine SO/GI collection in various settings.
This article explores how queer fat femme women experience, negotiate, and resist heteronormativity, misogyny, and fatphobia, alongside other intersecting oppressions. By analyzing fat femmes' narratives presented in blogs and personal essays, this article examines themes including: the role of femme in fat queers (re)claiming femininities, the masculinizing and/or feminizing effects of “fatness” for queer femmes, the mutual constitution of fatphobia and femmephobia, femme fa(t)shion, fat femme (in)visibility, and the importance of intersectional conceptions of queer fat femininities. In doing so, this article argues that “queer fat femme” subjectivities offer fat and femme queers unique and significant opportunities for articulating resistant subjectivities, creating communities, and challenging oppressions.
- Canadian review of sociology = Revue canadienne de sociologie
- Published almost 3 years ago
In this essay, we discuss multimedia story-making methodologies developed through Re•Vision: The Centre for Art and Social Justice that investigates the power of the arts, especially story, to positively influence decision makers in diverse sectors. Our story-making methodology brings together majority and minoritized creators to represent previously unattended experiences (e.g., around mind-body differences, queer sexuality, urban Indigenous identity, and Inuit cultural voice) with an aim to building understanding and shifting policies/practices that create barriers to social inclusion and justice. We analyze our ongoing efforts to rework our storytelling methodology, spotlighting acts of revising carried out by facilitators and researchers as they/we redefine methodological terms for each storytelling context, by researcher-storytellers as they/we rework material from our lives, and by receivers of the stories as we revise our assumptions about particular embodied histories and how they are defined within dominant cultural narratives and institutional structures. This methodology, we argue, contributes to the existing qualitative lexicon by providing innovative new approaches not only for chronicling marginalized/misrepresented experiences and critically researching selves, but also for scaffolding intersectional alliances and for imagining more just futures.
This study brings gender, sexuality, and immigration status, and their conceptual margins, to the center of analysis via the narratives of 31 self-identified undocuqueer immigrants. Undocuqueer immigrants ascribe meaning to their experiences by producing alternate subjectivities and subject positions that resist multiple axes of oppression. These subjectivities problematize the exclusionary repercussions of single axis identity categorization that mostly benefit those who already have some structural privileges. Undocuqueer as a form of resistance to essentialized identity discourses was evidenced in participant’s opposition to heteronormative, homonormative, and DREAMer discourses. This study has implications for further understanding the way that queer politics and identity interact with various axes of inequality.
Previous research indicates that while spirituality may bolster development of a positive gay identity, religiosity may prove detrimental. Because the majority of this research confounds these constructs, there is little evidence as to the discrete roles religiosity and spirituality may play in LGB identity development. The present study endeavored to tease apart the unique effects of religion and spirituality on positive and negative gay identity, and self-esteem. A sample of 376 self-identified sexual minority adults were given measures of religiosity, spirituality, LGB identity, and self-esteem. Models were built to evaluate the effects of religiosity (independent of spirituality) and spirituality (independent of religiosity), understanding that the constructs are greatly overlapped, on identity and self-esteem. Results included a positive association between spirituality and identity affirmation, identity superiority, and self-esteem. Religiosity was negatively associated with identity affirmation and self-esteem and positively associated with internalized homonegativity and heteronormativity. Limitations and implications are discussed.
One of the most read novels of lesbian, transgender, and queer criticism, Radclyffe Hall’s novel The Well of Loneliness (1928) has given rise to numerous and contradictory interpretations of the protagonist Stephen Gordon’s complex relationship to her body. Some have argued that she is a historically specific example of female masculinity, others that she is a lesbian who wishes she were more feminine, and others still that she is a prototypical transsexual character. Focusing on the exemplary essays by Jack Halberstam, Teresa de Lauretis, and Jay Prosser, I argue that the coexistence of mutually exclusive interpretations of Stephen Gordon’s relationship to her femaleness suggests that the novel is, in fact, a demand to readers to unmoor identity from sex and to recognize what I call “sexual indeterminacy.” Lesbian, transgender, and queer theory’s tendency to elide the literariness of literary objects and their reliance on critique as the primary mode of reading and argumentation have made it impossible for critics to see that the novel is explicitly about what cannot be settled.
Drawing from queer and communication privacy management frameworks, this study examines the narratives of 22 bisexual, male-partnered women who were interviewed during the perinatal period and one year postnatally about their disclosures of sexual identity to family of origin. Most women rarely discussed their sexual identity with family; participants who had disclosed described such disclosures as provoking discomfort. Some women stated that their parental status seemed to invalidate the need to talk about their sexual history or identity with family, due its declining salience and increased concerns about judgment. This study reveals how partnership and parenthood statuses contribute to the intensification of heteronormative pressures in relation to family. Therapists should attend to the role of heteronormative values regarding partnering, family-building, and parenting.