This study investigates the challenges faced by LGBT Myanmar migrants in Thailand, including discrimination and abuse due to their gender identity or sexual orientation, and their coping strategies. Through qualitative interviews with 20 self-identified LGBT Myanmar migrants aged over 18 years who experienced discrimination or abuse in Thailand, the findings underscore the presence of a segment within the Myanmar LGBT migrant community in Thailand subject to discrimination and violence across diverse settings, including workplaces, public areas, and even within their homes. Additionally, the research identified healthy coping strategies like self-soothing thoughts, relaxation activities, and seeking support, contrasted with unhealthy coping strategies such as negative self-talk, rumination, and suppressing one's identity, leading to harmful behaviors and even suicidality. The experiences of severe discrimination and violence among LGBT migrants help this study advocate for policy interventions, such as extending the coverage of the Gender Equality Act to encompass LGBT migrants and implementing mental health support services as a form of secondary prevention. Given the significant contribution of LGBT migrants to various sectors of Thailand's workforce, these measures are essential. However, the existing legislation concerning gender equality in Thailand inadequately addresses the specific concerns of this demographic group.

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.

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 ( = 17) and SGD health experts ( = 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.

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.

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 ( = 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.

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.

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.

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 critical evaluation highlights limitations in Makiko Kasai's study, "The Measurement of Inter-Minority Empathy," particularly in its narrow definition of minority categories, small and homogenous sample size, and reliance on existing empathy models without integrating intersectionality. While Kasai introduces an innovative empathy scale, the study overlooks critical factors such as the complexity of overlapping minority identities and potential biases in self-reported data. Future research should address these limitations to improve the scale's inclusivity and practical application across diverse contexts.

Scholars have recently emphasized the importance of siblings in the lives of lesbian, gay, bisexual, transgender, and queer (LGBTQ) people. However, most of this literature assumed that these siblings are heterosexual and cisgender. This study considers how LGBTQ siblings may impact the experiences of LGBTQ youth, particularly as the youth navigates cisnormativity and heteronormativity within the family. We analyzed interviews with 26 LGBTQ youth who have LGBTQ siblings from the Family, Housing, and Me (FHAM) project. We find that LGBTQ siblings offer positive social support to LGBTQ youth, particularly for transgender and nonbinary youth who have transgender or nonbinary siblings. For most of the youth, having mutual disclosure of their gender/sexual identity with the siblings strengthened their relationship and built sibling solidarity. LGBTQ siblings were a consistent source of LGBTQ identity support and often shared the burden of confronting cisnormativity in family life. This work has implications for understanding the social support available for LGBTQ youth.

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 study introduced the concept of inter-minority empathy, defined as empathy for the experiences of other minorities based on one's own experience as a minority, derived from interviews with LGBTQ+ allies. In addition, it developed the Inter-Minority Empathy Scale to measure this concept. The scale's reliability and validity were examined, and hypothesis testing was conducted. In Study 1, the Minority Perception Scale, measuring the degree of awareness of one's minority situation, and the Inter-Minority Empathy Scale were developed, and their reliability and validity were evaluated and confirmed with 60 graduate students. In Study 2, three hypotheses were formulated and tested using a survey of 150 Japanese undergraduate and graduate students. The affirmative minority experience and interest in other minorities were positively correlated, supporting Hypothesis 1. Furthermore, inter-minority empathy was positively correlated with the individual's number of minority statuses and with being a visible and easily recognizable minority, supporting Hypotheses 2 and 3, respectively. The lack of positive experiences as minorities did not affect these associations. This concept can be applied not only to LGBTQ+ people but also to other minorities. Developing this concept would allow minority groups to understand the dynamics of discrimination and oppression experienced by other groups.

Coming out is often seen as a positive event that bolsters well-being for sexual and gender minorities (SGMs). However, the relationship between coming out and well-being is more complex among SGMs. We set out to evaluate the reliability and validity of two recent scales related to coming out: the Coming Out Vigilance and Positive Coming Out Responses scales. Using a sample of 437 SGMs and supporting previous work, we found evidence supporting the reliability and convergent, divergent, predictive, and incremental validity of both scales. Both scales evidenced substantial relationships with well-being, with the Coming Out Vigilance scale being related to all facets of well-being except relationships, and the Positive Coming Out Responses scale being related to all facets of well-being. Most importantly, we found that the scales accounted for variation in well-being above and beyond that accounted for by LGBTQ+ Hypervigilance and Parental Acceptance, respectively. Finally, we did not find evidence that the Coming Out Vigilance scale moderated the relationship between outness and well-being, nor did we find evidence that the Positive Coming Out Responses scale mediated the relationship between outness and well-being.

This article reports the findings, reflections and lessons learnt from teaching a module on anti-LGB oppression, heterosexual privilege, homophobia and the need for LGB inclusion. It reports the knowledge learnt by heterosexual-identifying university students in Nigeria and their attitudes and responses toward the challenges facing LGB persons. The author draws on evidence from brainstorming sessions, group discussions and other participatory methodologies utilized. The teaching intervention exposed the prejudice, stereotypes and implicit biases of the heterosexual-identifying students toward LGB persons and highlighted the importance of challenging these views in order to disrupt heterosexism. Many participants acknowledged their heterosexual privileges and the disadvantages LGB persons face in society. The teaching intervention led to an increase in the awareness of participants about homophobia and heterosexism as shown by the sympathy the students expressed toward LGB persons who face homophobic victimization and stress. The teaching intervention revealed that some participants have the potentials of becoming heterosexual allies of LGB persons and possibly agents of change in challenging heterosexism and homophobia in Nigeria. The intervention revealed some factors which influenced some students to agree with confronting heterosexism and homophobia as well as factors which contribute to the reluctance of heterosexual-identifying students in assimilating knowledge on anti-heterosexism.

Sex work is a diverse profession encompassing a broad range of people, and services. Though overrepresented in sex work communities, transgender and gender diverse (TGD) individuals are underrepresented in sex work literature. Further, sex work literature continues to underrepresent the heterogeneity evident in the sex work community and the practices that occur within it. The present study utilized data from the 2015 United States Transgender Survey (USTS) to conduct a latent class analysis (LCA) to identify patterns of different types of sex work among TGD adults ( = 2,153) and understand the demographic characteristics associated with engagement in different types of sex work. Conceptual and statistical fit indices indicated an ideal 5-class model. Classes include (1) High Online Primary, (2) Low Online Primary, (3) Varied Sex Work, (4) Erotic Dancer, and (5) Street Primary. Results also revealed multiple differences in class membership based on demographic variables including gender identity, race/ethnicity, and sexual orientation. For example, individuals in Class 5 were significantly more likely to report no income, or income below $10,000, compared to all other classes. Taken together, the current findings highlight the varied and diverse settings, activities, and circumstances of TGD sex workers. Findings also point to a continued need to acknowledge, account for, and value the voices of sex workers across the industry when conducting research, health services, and advocacy.

Although numerous individual factors influencing dream content have been explored, research on the link between sexual orientation and dreaming remains limited. This study examined this relationship among 119 German-speaking men (mean age = 31.97 years), including 55 homosexual and 64 heterosexual participants. Participants completed a questionnaire on their waking life sexuality and dreams and provided two dream reports. Homosexual men reported more sexual partners in waking life and lower satisfaction with their sexual orientation compared to heterosexual men. No significant differences were found in dream recall frequency, emotional tone, nightmare frequency, or distress, though homosexual men reported more sexual dreams. Dream reports showed no significant differences in sexual interactions or the number of sexual partners between groups, but homosexual men's dreams featured a higher ratio of male to female characters and more romantic relationships with men. These findings partially align with the continuity hypothesis, suggesting that the dream content of homosexual men reflects their social interactions and romantic preferences. Overall, the study suggests that homosexual and heterosexual men share a similar dream pattern. The implications of these findings highlight the importance of considering sexual orientation in dream research to better understand the intersection of sexuality and unconscious processes.

Exclusionary discipline is a major contributor to school pushout and the school-to-prison pipeline, which criminalizes educational environments through processes and practices that often result in the incarceration of youth. While there is extensive evidence on the pathways and impacts of exclusionary discipline for students of color, its impacts on LGBTQ youth are understudied. This scoping review aims to identify and synthesize the existing empirical research concerning exclusionary school discipline of LGBTQ youth. Following the six-stage approach outlined by the Joanna Briggs Institute, an electronic search was conducted from a total of nine databases. Our search yielded a total of 740 results; of those, 10 met the inclusion criteria and were included in the final review. Findings indicate that LGBTQ youth, especially girls, experience exclusionary discipline at disproportionate rates. These youth are often disciplined as part of their own victimization, by both peers and adults in schools. While race and the need for intersectional understanding of LGBTQ exclusionary discipline were often touched on, most studies do not include race in their analysis. Future research that examines LGBTQ exclusionary discipline through an intersectional lens is needed.

This study constitutes one of the first investigations aiming to examine the association between traumatic experiences within religious settings and symptoms of post-traumatic stress among religious lesbians, gays, and bisexuals. Furthermore, the study tested whether the anticipated positive link between those traumatic experiences and post-traumtic stress is influenced by a positive perception of God's image. The sample consisted of 146 Israeli Jewish lesbians, gays, and bisexuals who professed a belief in God or demonstrated religious inclinations either presently or in the past. They completed self-report measures via an online questionnaire, assessing traumatic experiences within religious settings, post-traumtic stress symptoms, and positive perceptions of God's image. The findings revealed a significant and robust positive connection between traumatic experiences within religious settings and post-traumtic stress. A positive perception of God's image exhibited a negative correlation with post-traumtic stress but did not moderate the relationship traumatic experiences within religious settings and symptoms of post-traumatic stress. These findings highlight the significance of traumatic experiences within religious settings as a distinct potential risk factor of post-traumtic stress among lesbians, gays, and bisexuals and underscore the necessity of enhancing awareness among mental health professionals, religious leaders, and legal entities regarding the detrimental effects of those expereinces.

The article critiques the adaptation of the Transgender Attitudes and Beliefs Scale (TABS). While commending the modernization of language, the critique highlights methodological issues, including limited sample diversity, overemphasis on terminology changes, and a lack of test-retest reliability. Additionally, the study is criticized for inadequate theoretical engagement and insufficient exploration of practical applications, particularly in healthcare. Recommendations for future research include incorporating more diverse samples and deeper theoretical analysis to enhance the scale's utility.