<p> Adolescence is a difficult time for most, and the challenges faced by the LGBT population regarding coming out to their parents can create hardships academically. Although studies have shown that parental support impacts educational outcomes for the general population, there is little knowledge about academic outcomes for LGBT students due to perceived parental support during the coming out process, and how academic institutions have power to influence these outcomes as well. This study uses qualitative interviews of LGBT young adults, parents of LGBT children, and school personnel in order to evaluate the impact of perceived parental support by LGBT students at the time of coming out and knowledge of LGBT specific programs within Los Angeles Unified School District (LAUSD) by school personnel. The study found that for some individuals parental support did impact higher education degree attainment. The study also found that school personnel lack knowledge about LGBT programs in LAUSD.</p>

<p> The present investigation was an online quantitative study that examined the associations between religion-based homonegative messages, internalized homonegativity, depressive symptoms, and sexual HIV risk behavior among a nationally recruited sample of 428 Black men who have sex with men (BMSM). The men in the sample had a mean age of 34, primarily resided the Southeastern region of the United States and identified as African American and gay. A series of hierarchal multiple regression and binary logistic regression analyses were conducted to test a path model that linked religion-based homonegative messages with sexual HIV risk behavior. Religion-based homonegative messages were found to be significantly associated with internalized homonegativity; internalized homonegativity was found to be significantly associated with depressive symptoms; and depressive symptoms were found to be significantly associated with sexual HIV risk behavior. The implications of these findings for mental health professionals, researchers, HIV prevention workers, and clergy are discussed.</p>

<p> The purpose of this research was to gain an understanding of the lived experience of the participants in a workshop entitled: "The Father Hunger Workshop: The Union of the Son of Promise with the Father of Achievement." This psychoeducational workshop was designed by psychologist Donald Kilhefner to assist gay men in their late 20s through 30s, who feel that they are having difficulty maturing into adulthood. The research question for this study was "What is the lived experience of participating in the Father Hunger Workshop?" This question issues from a phenomenological orientation, which focuses on the lived experience of the participant. Interviews were conducted, and the 4 most descriptive of these were transcribed and then analyzed using Giorgi's (2009) descriptive phenomenology. </p><p> The following themes, among others, were identified and then expanded upon in relation to relevant literature: The participants enjoyed the opportunity to get to know gay men in a different context; they felt a sense of safety in the group that helped them to participate more fully; they found open communication in a group setting to be new and challenging; being held accountable by the group was experienced as both difficult and supportive; they gained insight through their reactions to other group members; they felt resistance, at times, to attending sessions; they appreciated the chance to work with a gay elder; they gained new meaning and purpose with regard to their gay identity; and they came to experience compassion and forgiveness for their fathers. </p><p> Findings from this in-depth exploration of the dynamics of a psychoeducational gay men's workshop may help other researchers and clinicians in conceptualizing and implementing the curative or helpful aspects of group work with gay men. This study offers information relevant to the specific needs of gay men at a developmental crossroads in their lives and offers members of both the gay community and mainstream society an understanding of the specific challenges faced by gay men who are struggling with the process of maturation. </p>

<p> Safe Zone (or Safe Space) programs are common on college campuses to encourage support of lesbian, gay, bisexual, transgender, questioning, (LGBTQ) and other people who identify as sexual and gender minorities. However, research describing the efficacy of Safe Zone programs is infrequent and often methodologically problematic. A program evaluation was performed of the Safe Zone Network program at the University at Buffalo, SUNY (UB). Measures were chosen to assess homonegativity, LGBTQ knowledge, attitudes, self-reported behavior, and identification as an LGBTQ ally, as well as a demographic survey. These measures were administered via paper survey before and after participation in the Safe Zone Network workshop. The same measures were administered before and after a health education program for use as control measurements. The data were analyzed with correlations and repeated-measures ANOVA. At pretest more pro-LGBTQ knowledge, attitudes, self-reported behavior, and ally self-identification was associated with identifying as a sexual and/or gender minority, attending the workshop voluntarily, being younger, and having more LGBTQ social contact prior to the workshop. Participation in the Safe Zone workshop was associated with significant changes in decreased homonegativity and hate, as well as increased LGBTQ knowledge and self-identifying as an LGBTQ ally, when compared to the control group. Despite differences in pretest scores based on the reason for participating in the workshop, reason for participation did not significantly relate to the amount variables changed over the workshop time, indicating that the workshop may be beneficial for both mandated and voluntary participants. More pro-LGBTQ pretest scores may have indicated more likelihood to change during the program. Overall, these results suggested that the UB Safe Zone Network program is related to prosocial changes in knowledge, attitudes, behaviors (such as the proxy could estimate), and ally self-identification, particularly for participants who are primed to be more sensitive to these issues. Results were discussed in context of current research. Limitations and future directions for research were discussed.</p>

<p> This quantitative study compared the following concepts between heterosexual men and gay men: (a) self-esteem, (b) body image, (c) social support, and (d) narcissism traits. The same survey was given to 50 males, 26 of the males identified themselves as heterosexual while 24 identified themselves as gay. The findings reveal that out of the four concepts, only body investment was significantly related to participant's sexual orientation. Gay males in this study invested more on their body when compared to their heterosexual counterparts, while there was no significant relationship between selfesteem, body image, and social support for either sexual orientation.</p>

<p> This project is a study of how various Protestant Christian subcultures construct their identity and perceptions of LGBT couples in the 21^st century United States sociopolitical context. Through an extensive content analysis of 105 sermon transcripts from www.sermoncentral.com, this project allows for a more accurate interpretation of Protestant Christian subgroups' (via individual perceptions of pastors through their sermon rhetoric) stances on the issues of gay rights in the modern United States. Additionally, I use 2012 GSS survey data as background findings to frame and illustrate the relevance of the results from the content analysis. The content analysis findings show that various pastors from the sample construct their views of gay men and lesbians by 1) alienating LGBT couples, 2) enhancing in-group Protestant identities, and 3) calling for political action to maintain group norms.</p>

<p> Despite some indications that treatment experiences have been improving (Liddle, 1999), LGB clients still receive discriminatory treatment (Bieschke, Paul, &amp; Blasko, 2007). Even clinicians who wish to offer affirmative therapy hold unconscious negative biases due to growing up within a heterosexist culture (Bieschke et al., 2007). Utilizing Interpretive Phenomenological Analysis (Smith, Flowers &amp; Larkin, 2009), this qualitative study explored the therapeutic experiences of seven LGB individuals in order to inform competent treatment with this population. Participants provided accounts through semi-structured interviews, which were validated using participant review. Specifically, the research focused on cross-orientation dyads, although experiences in therapy with shared-orientation dyads were also examined.</p><p> The results of this study are presented within five domains. Self-Categorization contextualizes participant accounts by discussing chosen identity terminology, variations of visibility, and the impact of categorical conceptions of identity. Identifying Others, Identifying Allies notes ways in which participants identified the cultural competence of practitioners. Navigating Heterosexism discusses the pervasive influence of heterosexism on individual's expectations of therapeutic experiences. Additionally, participants reviewed situations wherein clinicians expressed judgment or lack of knowledge, which highlight how therapists can more effectively respond to cultural ruptures. Preferring Therapist Identities explores participants' therapeutic preferences and discusses benefits and challenges embedded within shared-orientation and cross-orientation therapeutic dyads. Finally, Understanding Therapeutic Practices identifies practices that support affirmative therapeutic work regardless of the clinician's sexual orientation. Underlying principles of competent cross-cultural therapy with LGB clients were proposed, which emphasize the importance of clinician self-reflection in order to provide nonjudgmental acceptance, discuss sexuality with ease, value different ways of approaching relationship, and decrease therapist defensiveness. </p><p> While this study found that several participants preferred sexual minority therapists, the results also suggest that there are significant benefits to working with culturally competent heterosexual clinicians. Participants described benefiting from the experience of acceptance from a member of the dominant culture, which provided a corrective experience to internalized heterosexism. These accounts indicate that, with training and self-reflection, heterosexual clinicians can provide uniquely supportive therapeutic experiences to LGB individuals. Recommendations are provided concerning cultural competent practice and ways to approach cultural misunderstanding.</p>

<p> This qualitative study is aimed at understanding the experiences of three pre-operative male-to-female transgender individuals' perceptions of their genitalia. The participants completed a semistructured interview utilizing projective drawings to elicit a narrative about their perceptions regarding their genitalia. Interview transcripts were analyzed via interpretative phenomenological analysis (IPA) and three master themes were identified: former identity, detachment, and depersonalization. Each one of the themes sheds a light on the challenges preoperative male-to-female transgender individuals face in living with genitalia that are not congruent with their desired gender. This understanding of the male-to-female transgender perceptions of their genitalia further supports the literature review, suggesting the importance of sex reassignment surgery in order to transition fully to the desired sex for those who wish to do so (Lev, 2004). The findings indicate that sex reassignment surgery is an important step in treatment of gender dysphoria for individuals who wish to obtain surgery. </p>

<p> Since its establishment as a mining camp, Denver was an integral part of life for many westerners, including homosexuals. Although Denver's early gay culture has received little scholarly attention, its history is unique and revealing, as its experience does not necessarily reflect those of other larger urban communities. This study examines how upper and middle-class white gay men navigated the boundaries of sexual morality to help define homosexual personhood for the public and form the basis of Denver's gay community between 1940 and 1975. Within the context of national discourse regarding "homosexuality," breadwinner liberalism, and the sexual revolution, the emergence and cohesion of Denver's gay community occurred during a transformation from homophile activism to the gay liberation movement. Subsequently, the history of gay Denver demonstrates the importance of politicization and sexuality in the construction and organization of gay scenes and the politics of moral respectability. Well before the materialization of a national "gay rights" movement and the gay liberation movement in the American twentieth century, Denver functioned as an example of how white gay men attempted to unify and create the basis of an early gay political movement.</p>

<p> The Waite-Gallagher Marriage Benefit Theory (2000) articulates the premise of greater financial advantage, health benefits, and social well-being for married couples, not shared by cohabitating or singles. This benefit was not generalizable to same-sex couples or African-American. The significance of the current study is the use of a large dataset (The U. S. Census Bureau's American Community Survey) to explore if there is an association between type of legal status of marital relationship and financial advantage and health benefits for same-sex couples. Minority stress explains the systematic exclusion of same-sex couples from the entitlements of citizenship. The wage disadvantage theory of minority groups counters Waite and Gallagher and sheds light on a problem of comparison related to a heterosexual, Caucasian sample. Combining insights from a historical, political, economic, and social perspective, with a large secondary dataset from the 2010 American Community Survey 1-year tabulation, this quantitative dissertation seeks to extend the Waite-Gallagher theory. The findings suggest support for the Waite-Gallagher marriage benefit theory i.e. marriage does matter for lesbian and gay males. The principal conclusion is the existence of a statistically significant relationship between the state context (legal recognition of marriage vs. non-recognition) and financial advantage and health benefits when using a large secondary data set.</p>