<p> The Christian ex-gay movement was born in 1973 with the founding of Exodus International, which would soon become an international umbrella ministry purporting reparative "ex-gay" therapies as a viable method of dealing with "unwanted same-sex attractions". In 2012, then-president of Exodus, Alan Chambers, renounced reparative therapies in recognition of the wide-spread harm they had caused. In June of 2013, Chambers announced his intention to close Exodus' doors. Aspects of minority discrimination inherent to the broader Christian sex prescription and mirrored in the Christian ex-gay movement are discussed, along with the influence of the Post-Victorian conceptualization of sexuality on ex-gay ideology, the social movement ideologies driving the reparative therapeutic model, and the ex-gay and pro-gay Christian hermeneutics of the queer-relevant Biblical canon. In its final days, Exodus International served as a methodological tool to discern ex-gay collective action frames. The present research purposively sampled Exodus Association member churches and qualitatively analyzed the framing work performed by Exodus Association pastors in sermons addressing homosexuality. The data was coded according to the core collective action framing tasks conceptualized by David Snow and Robert Benford: diagnosis, prognosis, and motivation. A clear division among the churches emerged as themes from the "pulpit discourse" unfolded, one faction emphasizing truths and objectifying the issue of homosexuality, and the other faction emphasizing grace and humanizing homosexuals as people. The division of member churches of the now-dead Exodus Association into truth and grace perspectives is discussed as a reflection of the splintering of the larger ex-gay movement. </p>

<p> Transpersonal genealogy is the experience of feeling pulled toward and guided by deceased ancestors in researching their history, and how such genealogy enriches the psychospiritual development of the researcher. In this autoethnographic study, I explored such experience and enrichment by composing a narrative of my own ancestor's life as an early Mormon in the 19th century juxtaposed against my lived experience as a lesbian in the late 20th and early 21st century. Based on primary sources, historical documents, family lore, and my own felt-sense, I constructed a narrative that explored the lived experience of my fourth great grandmother, Elizabeth "Betsey" Arnold n&eacute;e Bliss. Contemporary sources and my own personal narrative were woven together with Betsey's story. Significant events in both of our lives were compared to demonstrate how my pull to learn more about her life has brought exceptional insight into the events of my own life. Creative expression further deepened my understanding and focus on significant events in both Betsey's and my life. I wrote the first 3 chapters (Introduction, Literature Review, and Research Method), conferred with 2 of Betsey's other descendants: 1 of my cousins who was a bishop in the Mormon Church to corroborate his understanding of the church's history and doctrine, and a second of my Mormon cousins on her transpersonal experiences conducting genealogy. Then through Michael Harner's approach to shamanic journeying, I contacted our shared ancestor regarding the details of her story and how they intertwined with mine. I wove the results of the interviews including the recurring themes of societal and personal neglect, persecution, perseverance, and resilience throughout the narrative comprising the fourth chapter. In the final chapter, I provided a reflection on my experience of the dissertation process including potential applications and transpersonal implications of the results, how I was transformed by the research, and ideas for future study. </p>

<p> There are a growing number of mainstream films and television shows which include gay characters or same-sex families as central figures: <i>A Single Man, The Kids Are Alright, Will &amp; Grace, Mad Men, Two and a Half Men,</i> and <i>Modern Family.</i> This thesis sets out to determine if the film <i>Interview with the Vampire,</i> which preceded the above named films and television shows by more than five years, is a cite of queer cinema that focuses on gay themes while proposing a same-sex family. In coupling Seymour Chatman's rhetorical theory of narrative in fiction-literature and film with Harry Benshoff and Sean Griffin's theory of Queer Cinema, the study focuses on locating and citing specific instances where gay themes of identity and identification along with the theme of the same-sex family emerge. The study utilizes the novel <i>Interview with the Vampire</i> by Ann Rice as a critical touchstone and draws from Roland Barthes' concept of "Rhetoric of the Image" to evaluate the strength of the themes found within the adapted film <i>Interview with the Vampire.</i> The research finds several examples of the re-presentation of individual gay lives and uncovers evidence of a cinematic representation of a same-sex family. The researcher concludes that while the film <i>Interview with the Vampire </i> is certainly an example of queer cinema, it also presents a same-sex family unit that may be the first of its kind.</p>

<p> This thesis explores Julia Ward Howe's unfinished manuscript, <i> The Hermaphrodite</i> (2004). In order to establish a foundation, this thesis begins by approaching <i>The Hermaphrodite</i> through lenses that connect to Howe's life and times. The biographical, feminist, and gothic approaches analyze the effects of personal conflicts, gender concerns, and setting nuances on the manuscript. The analysis of previous treatment of hermaphrodites provides background on ambiguous protagonists. Ultimately, this thesis expands upon and diverges from preceding scholarship, and it establishes a new perspective through which to view the hermaphroditic protagonist, Laurence. This thesis argues that Howe's Laurence can be read as are-visioned Christ figure. His/her physical description is strikingly reminiscent of the accounts of Jesus's appearance. Both Jesus and Laurence are entwined with pious symbols. Laurence is intrinsically connected to the purity of the cross. Most importantly, Laurence and Jesus both gallantly endure burdens and selflessly sacrifice themselves for others while transiently inhabiting earth before returning to heaven. Laurence is an unexpected and reinvented savior.</p>

<p> The initial impression a client formulates about the therapist is critical to establishing a deep and meaningful working alliance. The traditional intake interview protocol is fraught with heterocentric biases and heteronormative assumptions, thereby failing to provide an affirming experience for non-heterosexual clients or potentially overlooks issues relevant to competently serve the psychological needs of LGB clients. This dissertation endeavors to respond to the growing need for the clinical application of LGB affirmative approaches. An overview of the following bodies of literature is offered: (a) consequences of heterosexism on the lives of LGB individuals, (b) heterosexism and the field of psychology, (c) perceived competence of therapists treating LGB clients, (d) current practices in working clinically with LGB clients, and (e) intersection of multiple cultural considerations. Based on a synthesis of the literature, feedback from experts in the field, and a critical review of existing intake protocols, preliminary suggestions for engaging in an LGB affirming initial therapeutic experience is offered. 4 major areas of clinical considerations for engaging in an affirmative intake process are discussed: (a) creating an affirming environment, (b) the initial intake process, (c) important considerations specific to members of the LGB community; and (d) therapist competencies. Finally, intake questions for consideration in intake forms or during the course of an intake interview are presented.</p>

<p> Most schools are not safe environments for lesbian, gay, and bisexual students or for individuals who are questioning their sexual orientation. Harassment and victimization of lesbian, gay, bisexual, and questioning (LGBQ) students is pervasive. The harassment and victimization result in these students having higher rates of absenteeism and lower academic achievements than their peers. To date, most research has focused on primarily high school lesbian, gay, and bisexual students. Very few studies have included students questioning their sexual orientation. This quantitative descriptive study utilized an anonymous survey to gather information about middle school LGBQ students' experiences with harassment. The study included 208 middle school students. The results were compiled into three groups (lesbian/gay/bisexual, questioning, and straight) and compared. Findings indicated that LGBQ students experience significantly more harassment than straight students and questioning students are more likely to experience victimization than lesbian, gay, bisexual, and straight students. The findings support the need for middle school administrators and staff members to take steps to create more inclusive school climates for LGBQ students.</p>

<p> Sexual minority students are targets of bullying and experience negative mental health and academic outcomes. Although teachers report positive attitudes towards the needs of sexual minority students, they do not feel prepared to effectively support such students. This study investigated the current ways in which teacher education programs integrate the topic of GLBT needs into the educational experience of pre-service teachers and factors that may affect the integration of the topic. Twenty directors of teacher education programs participated in phone interviews. Some information was also collected from institution and federal websites. </p><p> The results indicate that approximately half of teacher preparation programs expect pre-service teachers to develop GLBT related competencies prior to graduating, although very few assess these competencies. Pre-service teachers are most likely to learn about GLBT issues as they relate to family structures, bullying, and literature in a variety of education related courses. Hands-on experiences are limited, with few programs reporting a presence of GLBT faculty or students, few experiences with GLBT issues in the field, and few opportunities to engage in research on GLBT related topics. The results indicate no significant difference in the interview answers by institution type or program accrediting body. The institution's Carnegie Classification, student population, percent of the institution's students enrolled in the education program, and percent of ethnic minority students and faculty in the program were found to have relationships with factors extracted from the questionnaire. The results and implications for teacher education practices are discussed.</p>

<p> What can the experiences of queer medical students tell us about the existence of homophobia and heteronormativity in medical environments? This thesis focuses on the experiences of queer medical students and physicians as they are enculturated into biomedical theory and practice. I begin by laying out the historical and theoretical trends in the study of sex/gender and sexuality, with a particular focus on how these trends have affected the anthropological study of sex/gender and sexuality. Next, I review the literature on queer health and medical education in order to situate the results of the research within the broader medical education and queer health disparities literatures. After detailing the methods used to gather and analyze the data that makes up this thesis, I explore my informants' experiences with their medical education and training with particular focus on medical case studies as an example of the ways that heteronormativity becomes internalized by informants in medical environments. Next, I examine the interaction between my informants' ideas about (in)visibility in medical environments, and I introduce the concept of the irrelevance narrative as a means of making sense of how informants view the role of their queerness in their practice of medicine. I conclude with a discussion of the limitations of this research and provide a list of best practices for medical education, training, and practice on queer health issues informed by the literature and my discussions with informants. </p>

<p> The effects of homonegativity for same-sex attracted individuals in the United States can lead to serious physical and/or mental health problems, affecting more than 9 million lesbian, gay, bisexual, and transgender (LGBT) individuals. While research into LGBT issues has been undertaken in earnest since the 1970s, there has been little examination on the role of homonegativity for gay men, nor the types of support that would be helpful to combat the effects of homonegativity. This qualitative study explored the lived experiences of homonegativity among gay White men in the San Francisco Bay Area. Participants were recruited through the use of convenience sampling, snowball sampling, and strategically placed posters in locations frequented by gay men. The 12 participants were between the ages of 29 and 81 and identified as gay men who had experienced at least one significant gay relationship. The research questions explored these men's perceptions and experiences of homonegativity and its impact upon various aspects of their lives. Data were collected through semi-structured interviews and thematic analysis utilized to identify relevant themes and interpretations. Participants acquired new knowledge and meaning through the exposure and discussion of in-depth concepts of homonegativity. They also identified experiences that included internalized, interpersonal, institutional, and cultural homonegativity. Ten prominent themes emerged from this study. Among them were: prescriptive gender role compliance; a general unease with being gay; experiences of bullying, verbal and physical attacks; workplace discrimination; religious exclusion and discrimination; the effect of negative media portrayals of homosexuality; and experiences of governmental discrimination. Seven themes emerged from an exploration of homonegativity, prominent ones were: lack of family support, safety concerns, experiences of homonegativity from their partners, and an acknowledgement that homonegativity impacts their relationships. Participants reported that the process of being exposed to new and expanded concepts of homonegativity created insight into how homonegativity operates in their lives and relationships. Implications for clinical practice and future research are discussed.</p>

<p> Social identity literature suggests college is a critical time for students' identity development. However, there is a lack of studies exploring the experiences of Asian American Pacific Islander (AAPI) and lesbian, gay, or bisexual (LOB) college students. This gap in the identity development literature also affects the ways in which postsecondary educators interact with and support these students' success. Therefore, the purpose of this study was to explore the experiences of AAPI LOB college students at four-year colleges and universities by examining the intersectionality of their ethnic identity and sexual identity. A basic qualitative approach was used to collect data via one-on-one ethnographic interviews with 21 current AAPI LOB undergraduate students at six local colleges and universities.</p><p> Findings indicated that AAPI LOB students experienced complex dynamics at the intersectionality of their ethnic identities and sexualities. Participants' ethnicity and family inextricably influenced their understanding of their identities. Students moved from an externally to internally defined identity through making meaning of and mediating tensions at the intersection of their ethnic identity and sexuality. Furthermore, college provided students with a safe and supporting setting to explore their identities and thrive.</p><p> Discussion of the major themes provided insight on how students made meaning of the intersectionality of their identities, how students develop their identities, and how their identities impact their college experiences. From this discussion, implications were drawn and recommendations were provided for educators who may interact with AAPI LGB college students.</p>