This thesis explored gay male carers’ experience of caring for their partner, brother or friend who had HIV/AIDS. Through using phenomenological methodology (van Manen, 1990), the day-to-day caring experiences were uncovered. The data gathered were then analysed through a nursing ‘lens’, with the concept of stigma as an anchoring point. The dual stigmas of homophobia and AIDS phobia impacted on the daily lives of these men as they cared for their loved one. The research identified six themes. These were: 1) the relationship; 2) coping with HIV and AIDS; 3) the corporal impact of HIV/AIDS; 4) experiences of carers including the absence of others; 5) living daily with the virus: Demands of people living with HIV/AIDS (PLWHA); and 6) saying goodbye, but wanting to keep the memory alive. The caring these men undertook, for which they were frequently unprepared, was intensive and complex, but because of their commitment and love they battled on. Because of a sense of shame associated with AIDS phobia on the part of the PLWHA, the carer often had to undertake this care in isolation, without support from family, friends or home health care agencies. The carers struggled with not only the demands of day-to-day care, but also with non-acceptance from family, both of the nature of the relationship with their partner and of their homosexuality. Family members were forced, often with great difficulty, to acknowledge the close commitment the men had to each other. Recognition that one had a terminal disease, HIV/AIDS was also required. The fear of potential transmission was high among carers, friends and family members. Notably, there was an absence of blame on the part of the carer towards his partner for contracting HIV/AIDS. The physical decline and marking of the body further stigmatised the PLWHA, which added to carers’ burdens. They endeavoured to minimise the physical decline in their partner, so he could continue to pass as healthy, and attempted to make the day-to-day living as normal as possible. The methods of combating weight loss and opportunistic infections meant frequent medical appointments, complex intensive medical procedures and help with personal care, which was undertaken at home largely without support from health care staff. Carers frequently struggled also with their partner’s denial of being ill. One strategy all carers used was to escape with their partners from their everyday life in Melbourne and attempt metaphorically to leave the HIV/AIDS behind; this was a time when they could rekindle their life together as it was before HIV/AIDS came into their lives. Some carers chose to holiday without their partner, to give themselves a break from the day-to-day caring, while others planned and took holidays with their partner. The decline of the health in the PLWHA meant that family members had to recognise and accept both the nature of the relationship and the presence of the disease. This recognition and acceptance often came only when the partner was very ill, even at the point of dying. Carers and their partners discussed the potential use of euthanasia, as a means of ending the final phase of life with some dignity. One carer and his partner used euthanasia, despite its illegal status. The main concern for all carers was providing comfort and a reduction in the pain associated with HIV/AIDS for the partner. The widespread grief associated with HIV/AIDS was evident amongst these carers. All had known other gay men who had died, some carers own partner had died, or was about to die. There was an overwhelming sense of grief, which at times was repressed as a means of coping day-to-day. All carers felt it was important and necessary to remember those lost to HIV/AIDS through the various public memorials, as they did not want their partner to be just another faceless person lost to this disease. This phenomenological study of carers’ experience highlights the need for health care workers to be aware of the differing strategies that gay men use to cope with HIV/AIDS. While it may seem that the carers are coping with care of their partner, the outer façade is not always an accurate portrayal of the true situation. Health care workers should enquire as to the assistance these carers need from health care services in order to continue to care for their loved one. Such assistance can be the simple recognition of the partner and acceptance of them as part of the PLWHA’s network; this inclusion and acceptance is half the battle.

This is a qualitative study forming half of a coursework/thesis MA in Community Education (HRD). It investigates some of the influences affecting gay men growing up in rural communities. It provides material that may be useful in developing education programs for gay men themselves, for the general community and particularly for health educators. The study illustrates and highlights these issues by presenting extracts and case studies from twenty indepth interviews with rural homosexually active men. It looks at factors affecting homosexual identity formation in rural communities and finds there are common influences of family, religion, school and role models. It also identifies and examines other influences of a rural nature, including concepts of masculinity, heterosexism and homophobia, which may have a very restrictive effect on an emerging homosexual identity. The effects of such influences are explored, revealing common issues of isolation, loneliness and lack of self esteem. The study reveals some of the particular difficulties faced by young men becoming aware of and dealing with their emerging homosexuality particularly in a rural community. Resultant behaviour is investigated and found to include for some a fairly successful integration of homosexuality into their lives, but for others there are common behaviours of denial, moving away from the community, or contemplation of suicide. The study highlights the importance of contacts with gay-identified men for support and the need to be exposed to role models with whom gay men can identify. In this respect, the influence on smaller communities of the mass media is found to be having an increasing significance Unfortunately, the study also postulates that broader and positive changes in the wider community may have served to heighten difficulties faced by rural men if such changes are not mirrored at the local level. An awareness of increasing acceptance and support for gay men in the wider community may be frustrating at least, if local support has not also developed. In fact the study finds support for the assertions by other researchers that there are links between sexuality and recent increases in rural male youth suicide. The findings support the view that sexuality may play a significant part in the contemplation of suicide by young gay men. The particular value of the study is in exploring the issues through the words of the men themselves. The extracts and case studies offer rich and varied illustrations of growing up gay in the country.

No description available.

The purpose of this study was to examine attitudes about gay marriage. The main research question was: Do traditional attitudes toward familial gender roles and conservative, moderate, and liberal views about religiosity impact attitudes about gay marriage? I used data from the 2006 General Social Survey (GSS) of 1,977 adults living in the United States. Results of this study found people with traditional attitudes toward familial gender roles have more negative attitudes about gay marriage. Also, people with strong religious affiliation and more frequent attendance at religious services have more negative attitudes about gay marriage. Furthermore, people who were very religious and belonged to specific religious affiliations have more negative attitudes about gay marriage. Conversely, this study found people who were slightly religious, not religious, and very spiritual have more positive attitudes about gay marriage and people who belonged to specific religious affiliations have more positive attitudes about gay marriage. / Dr. Melissa Swauger Dr. Diane Shinberg Dr. Kay Snyder

In A White Wedding? The Racial Politics of Same-Sex Marriage, I examine the inter-locking relations of power that constitute the lesbian/gay subject recognized by the Canadian nation-state as deserving of access to civil marriage. Through analysis of legal documents, Parliamentary and Senate debates, and interviews with lawyers, I argue that this lesbian/gay subject achieves intelligibility in the law by trading in on and shoring up the terms of racialized neo-liberal citizenship. I also argue that the victory of same-sex marriage is implicated in reproducing and securing a racialized Canadian national identity as well as a racialized civilizational logic, where “gay rights” are the newest manifestation of the modernity of the “West” in a post-9/11 historical context. By centring a critical race/queer conceptual framework, this research project follows the discursive practices of respectability, freedom and civility that circulate both widely and deeply in this legal struggle. I contend that in order to successfully shed its historical markers of degeneracy, the lesbian/gay subject must be constituted not as a sexed citizen but rather as a neoliberal citizen, one who is intimately tied to notions of privacy, property, autonomy and freedom of choice, and hence one who is racialized as white. The critical race/queer analytic also attends to the temporal and spatial registers framing this legal struggle that re-install various troubling racial hierarchies in a “gay rights” project often lauded as progressive. This analysis of the discursive terrain of same-sex marriage reveals the race shadow that lies at the heart of this equality-rights struggle. The conclusion of this thesis provides reflections for developing an ethics of activism that dislodges and resists the (re)production of racialized relations of power in lesbian and gay equality rights activism. In so doing, I seek to provoke, question and re-draw the landscape of our thinking, not only about same-sex marriage but also about the terms with which we conceive, articulate and practice racial and sexual justice.

In A White Wedding? The Racial Politics of Same-Sex Marriage, I examine the inter-locking relations of power that constitute the lesbian/gay subject recognized by the Canadian nation-state as deserving of access to civil marriage. Through analysis of legal documents, Parliamentary and Senate debates, and interviews with lawyers, I argue that this lesbian/gay subject achieves intelligibility in the law by trading in on and shoring up the terms of racialized neo-liberal citizenship. I also argue that the victory of same-sex marriage is implicated in reproducing and securing a racialized Canadian national identity as well as a racialized civilizational logic, where “gay rights” are the newest manifestation of the modernity of the “West” in a post-9/11 historical context. By centring a critical race/queer conceptual framework, this research project follows the discursive practices of respectability, freedom and civility that circulate both widely and deeply in this legal struggle. I contend that in order to successfully shed its historical markers of degeneracy, the lesbian/gay subject must be constituted not as a sexed citizen but rather as a neoliberal citizen, one who is intimately tied to notions of privacy, property, autonomy and freedom of choice, and hence one who is racialized as white. The critical race/queer analytic also attends to the temporal and spatial registers framing this legal struggle that re-install various troubling racial hierarchies in a “gay rights” project often lauded as progressive. This analysis of the discursive terrain of same-sex marriage reveals the race shadow that lies at the heart of this equality-rights struggle. The conclusion of this thesis provides reflections for developing an ethics of activism that dislodges and resists the (re)production of racialized relations of power in lesbian and gay equality rights activism. In so doing, I seek to provoke, question and re-draw the landscape of our thinking, not only about same-sex marriage but also about the terms with which we conceive, articulate and practice racial and sexual justice.

This project examines “positive change” with regard to queer/LGBTTITQetc. education-activism in Vancouver, British Columbia directed at building what has been described as “queer-friendly schools” through the development and implementation of policy, as well as activist work connected to those efforts. I employ elements of autoethnography and participatory research by documenting and analyzing my education-activist work in this context and that of others with whom I have done this work. I situate this project within the broader context of the education system and queer/LGBTTITQetc. education-activist efforts in British Columbia. In the process, I problematize what is meant by or capable of activism and “positive change.” As demonstrated in the literature review, various understandings of sexuality, gender, activism, educational leadership, and “positive change” are available to inform queer/LGBTTITQetc. education-activism. This thesis examines how these understandings sit in tension with the practicalities, limitations, and contradictions of activist engagement at the school district level of a complex, politicized public school system. My engagement with the literature, documentation of the practical work, and exploration of a number of guiding questions with the project’s participants comprise the bulk of this project.

For the past several years the issue of homosexual marriage has been at the forefront of an often intense debate in American political culture. Those who oppose the policy have, by and large, been in the majority. But in America, majority decisions are not automatically legal; such status is obtained only when policies are not in conflict with the Constitution. With that in mind, this paper aims to show how not allowing homosexual marriage can amount to an unconstitutional endorsement of religion. To accomplish this I will first examine the main arguments presented against the policy by the defenders of “traditional” marriage and show how they fail. With the main arguments undercut, opponents of gay marriage must have either no real basis for their position, or make their arguments from within specific comprehensive (generally religious) doctrines- a phenomenon widespread enough to possibly constitute a violation of the first amendment.

REMEMBER is a film script that operates within the horror genre but touches upon the subgenre of body horror as well as the sub-subgenre of body modification/alteration. It examines psychological and sociological issues such as identity and acceptance, gender understanding and social assignment. The story follows five young women who live outside the norms of ‘acceptable’ society. After an accident near a small, isolated, rural town called Tantalus leaves them stranded with strangers, the girls soon find that something is amiss. Having arrived during a tornado just before the towns Founder’s Day festival, they discover there is more in Tantalus than meets the eye. The town is founded on a dark past which appears to be returning in a fashion. Now with a body count rising and no way to leave, the women find themselves connected to the murders. The only question that remains is how?

Black gay male identities and their place within the social hierarchy are organized by interlocking systems of race, sexuality, gender and class. This produces the social marginality of black gay men in seemingly neutral ways. Prominent features of this systemic oppression are stock stories of black gay life that construct black gay men as pathological, dangerous, conflicted, inauthentically black, emasculated, and heretical within public and academic discourses. In order to better understand these dynamics and add to the empirical literature on race/sexuality intersections, fifty-two men identifying themselves as black/African American and as having relationships with other men, participated in semi-structured one-on-one interviews which explored their accounts of the structural arrangements, social interactions, and cultural meaning systems that defined the experience of being both black and gay in America. These interviews revealed that black gay men construct rich and complex counter narratives which not only expose the complex structural arrangements, cultural practices and racial ideologies that produce their marginality, but also remediate black gay manhood as part of the black diaspora. These narrative challenges illuminated discursive, performative and cultural practices, as well as social interactions occurring in three areas of the men‘s lives. First, were strategic uses of a hegemonic masculine form I call the "Super Black Man" (SBM) by which the men counteract the heteronormative, and hypermasculine prerequisites of respectable black masculinity, and represent themselves as racially-conscious and respectable black men. Participants also constructed narrative challenges to those cultural repertoires produced by the black church which organize the dominant scripts of black, Christian identity. These accounts were distinguished by the academic resources they utilized to re-theorize the relationship between Christian faith and the black body, confront the white racial framing and heteronormative assumptions embedded in church doctrine, and transform their outsider status within these communities. Finally participants‘ narratives also illustrate multiple dimensions by which a black racial framing organizes their experiences as black gay men, and their connection to black communities. These negotiations suggest the need to theorize race/sexuality intersections as having both structural and interpretative dimensions and to see the intersection of race and culture as complicating the manifestation of racial inequality.