In March 2019, the Committee on Foreign Investment in the United States (CFIUS) identified Grindr, a hookup app that predominantly caters to men who have sex with men, as a "national security threat" and compelled the Chinese conglomerate Kunlun Tech to divest from it entirely. The CFIUS-Grindr ruling is indicative of larger regulatory debates over increasing datafication trends in the dating app industry. Through a political economy approach to communication, this paper examines how this ruling was predominantly constructed by various stakeholders a public controversy in light of the ongoing US-China trade conflict. This interpretation of the controversy relies on a prejudicial trope that construes queer dating app users as vulnerable targets of potential blackmail schemes operated by Chinese intelligence agencies. Through the Lavender Scare, a historical period referring to state-led investigations into the presence of LGBTQ+ employees in Western federal workforces, this paper historicizes this blackmail trope to highlight how the politicization of queer vulnerabilities amid global hegemonic conflicts is a tactic that predates the US-China trade conflict. It argues that the CFIUS-Grindr ruling weaponizes Grindr's queer data publics as threats against which the US government should protect itself, while failing to fully recognize the urgency for the state to protect the data privacy rights of the LGBTQ+ communities in the digital economy. In light of the CFIUS-Grindr ruling, this paper examines the implications that datafication raises for the LGBTQ+ communities whose sexual lives and identities are increasingly being datafied and exploited by digital media platforms.

An analysis of parents that are a part of polyamorous networks-networks of three, four, or even more residential or highly available parents-shows three types of parenting practices: poly-nuclear, hierarchical, and egalitarian parenting. Especially, the hierarchical and egalitarian parenting practices show novel divisions of care work and a transgression of gender norms. However, in-depth new materialist analysis of qualitative interviews also shows how parents are, in specific situations, pushed toward standard family models and thus unintentionally maintain traditional family structures and gender roles.

Toronto in the 1980s was embroiled in intense debates about the place of sex work in society. The passing of new legislation in 1985 criminalizing communication for the purposes of prostitution led to increased police harassment of outdoor sex workers. Within a gentrifying urban neighborhood, homeowners created a neighborhood organization, the South of Carlton Association, with the express purpose of collaborating with Metro Police and City Council to remove sex workers from the downtown stroll. In turn, sex worker activists in the Canadian Organization for the Rights of Prostitutes practiced a range of strategies to challenge this oppression-including archiving their resistance.

As sex cultures evolve in complexity, so too must our research procedures. We introduce qualitative video-recall procedures and discuss the unique opportunities they present in the study of sexual communication. In a pilot study, three diverse gay male couples had video-recorded conversations about aspects of their sexual relationships that they wished to change or explore. Partners then individually watched and reflected on their partnered conversations during open-ended video-recall interviews. We discuss how reflexively engaging with these research procedures enabled the first author to (1) confront dominant and restrictive assumptions about partnered sex, (2) observe how interpersonal dynamics shape sexual communication, and (3) enhance cultural reflexivity.

This article utilises data from two parallel mixed-methods projects to examine attitudes to queer identity among heterosexual Muslim and Christian young adults aged between 18 and 25 in Canada and the UK. Drawing on questionnaires, interviews and video diaries, our analysis revealed the enormous complexity regarding how participants made sense of their, largely contextually mediated, attitudes. A qualitative approach enabled us to carefully consider how these attitudes are forged, formulated and embodied, offering greater nuance and detail compared with attitudinal approaches focused solely on quantitative data. Responses by these young Muslim and Christian participants explore the fluidity and movement in the attitudes expressed, further emphasising complexity.

This article reports on findings from the quantitative phase of a two-year research project designed to explore end-of-life care experiences and needs of lesbian, gay, bisexual and transgender people. We draw on a subset of the sample (N180/237) to analyse the relationship between advance care planning, sexual orientation, living arrangements and self-rated health. The results contribute to a growing body of evidence on how sexual minorities approach and make decisions on advance care planning. A greater understanding of such patterns could help inform the way healthcare professionals engage in conversations about end-of-life care planning with older LGB people.

Little is known about the life course of bisexual older adults. This study examines life events and experiences of bisexuals by generation: Pride Generation, born 1950-1964; Silenced Generation, born 1935-1949; and Invisible Generation, born 1934 or earlier, as well as by gender among women, men, and gender diverse older adults.

Drawing from qualitative interview data, this article examines men who manage men in the sex industry. A gendered lens reveals that male sex work management engages with sexual and gender scripts in ways that are quite distinct from female sex work. These third parties assume that male sex workers can defend their own security but notably also worry about male workers victimizing them, even as they opportunistically deploy hegemonic masculinity in their business and security practices. The article highlights and reflects on how these framings shape managerial strategies, perceptions of risk and the law, and experiences of stigma.

In the context of growing visibility, recognition and acceptance of lesbian motherhood and gay fatherhood in countries such as Britain, it is important to ask how younger generations of sexual minorities approach the possibility of becoming a parent. Drawing on interviews with lesbians and gay men who do not have children but may have them in the future, I explore how people become aware that having children is an option. By attending to how this consciousness manifests in conversations and how conversations shape the consciousness, I illuminate specific dynamics that raising the topic of parenthood creates in intimate interactions. My data show that it is often unclear to men and women who form same-sex relationships whether they are socially expected to have children. I argue that this ambiguity requires a kind of 'coming out' through which feelings about parenthood are made explicit. Using the concept of coming out, I ask: What if we were to think of people in terms of their 'reproductive orientations' rather than sexual identities? I suggest that, similar to expressing sexual identities, articulating reproductive orientations involves aligning with particular life trajectories based on binary logic. However, with ambiguous expectations about parenthood, neither having children nor remaining childfree is explicitly normative. As such, unlike coming out as lesbian or gay, which transgresses norms surrounding sexuality, coming out as wanting or not wanting to have children challenges normativity itself. I reflect on how this 'normative challenge' makes it possible to imagine parenthood and 'childfreedom' as intimacies of equal value.

This article introduces the concept of African same-sex sexualities and gender diversity which refers to variation pertinent to gender expressions and identities, sexual expression and sexual orientation. The article describes the emerging and evolving African scholarly production evident in the last two decades and describes key underlying themes that bring together this special issue.

This article explores the controversial kinship practice in mainland China of 'gay' men marrying unwitting women. It questions the 'marriage fraud' discourse that condemns the men involved while pitying their wives, or . Taking an ethnographic approach, this article considers the major flaws of this popular discourse: the idealized-package of marriage-love-sex, the oft-neglected difficulties of living outside marriage, and most importantly, the essentialization of homosexuality. It also examines the im/possibility for married 'gay' men to be honest in their marriages. Finally, it cautions that honesty, if used as a decontextualized ethical yardstick for queer kinship, may obscure the racist and homophobic prejudices that exist both outside and inside queer communities. Accordingly, this article proposes that we shift to 'opacity' as an epistemological, methodological and ethical parameter that radically queers kinship (studies).

The medical 'management' of individuals with atypical sex characteristics, or intersex variations, has been under scrutiny since the beginnings of intersex activism in the 1990s. This article explores a history of intersex surgeries in Britain and the interaction with medical and popular discourses around 'sex-change' between 1930 and 1955. A focus on this period in Britain helps to critically elaborate on debates in intersex scholarship; provides historical context for the introduction of approaches and protocols based on John Money and colleagues' work in the USA in the mid-century; and analyses a long history of tension and intersection between trans and intersex experiences, treatments, politics and popular representations that continue into the present.

The objective of this study was to investigate how environmental and structural changes to a trans outdoor work environment impacted sex workers in Vancouver, Canada. The issue of changes to the work area arose during qualitative interviews with 33 trans sex workers. In response, ethnographic walks that incorporated photography were undertaken with trans sex workers. Changes to the work environment were found to increase vulnerabilities to client violence, displace trans sex workers, and affect policing practices. Within a criminalized context, construction and gentrification enhanced vulnerabilities to violence and harassment from police and residents.

Sexuality is generally considered an important aspect of self-hood. Therefore, individuals who do not experience sexual attraction, and embrace an asexual identity are in a unique position to inform the social construction of sexuality. This study explores the experiences of asexual individuals utilizing open ended Internet survey data from 102 self-identified asexual people. In this paper I describe several distinct aspects of asexual identities: the meanings of sexual, and therefore, asexual behaviors, essentialist characterizations of asexuality, and lastly, interest in romance as a distinct dimension of sexuality. These findings have implications not only for asexual identities, but also for the connections of asexuality with other marginalized sexualities.

This study describes the complex dynamics of the sexual, economic and social interactions between a group of feminized homosexual men and men who have sex with men and self-identify as heterosexual ('mostaceros'), in lower-income peripheral urban areas of Lima and Trujillo, Peru. The study examined sexual risk between these two groups of men, and the significance of the economic exchanges involved in their sexual interactions. Using a Grounded Theory approach, 23 individual interviews and 7 focus groups were analyzed. The results reveal that cultural, economic and gender factors mold sexual and social relations among a group of men who have sex with men in Peru. Compensated sex is part of the behaviors of these men, reflecting a complicated construction of sexuality based on traditional conceptions of gender roles, sexual identity and masculinity. Several factors (e.g. difficulty in negotiating condom use, low self-esteem, low risk perception, alcohol and drug consumption), in the context of compensated sex, play a role in risk-taking for HIV infection.

Latino male bisexuality has been studied for the most part with a focus on men who have sex with men (MSM) and with little attention to sexual desire. The goal of this article is to present a comprehensive understanding of how sexual desire is organized, enacted through sexual activity, and interpreted in the sexual lives of bisexually-active Latino men. To achieve this aim, an analysis was made of 18 sexual histories of bisexually active Latino men who participated in a two-year ethnographic study. Four configurations of sexual desire were constructed to reflect what was found in this population of bisexually-active Latino men: (a) lifetime homoerotic desire and casual sex with women; (b) lifetime heteroerotic desire, but commercial sex with men; (c) lifetime heteroerotic/transgender desire; (d) lifetime sexual desire for women and men. These configurations are explored in detail in this article. The analysis presented here is intended to offer insights into the overall study of Latino male bisexuality and into the foundations for the design of HIV and STI prevention programs directed toward bisexually-active Latino men and their partners.