This research project was a quantitative survey study design to examine the attitudes of 49 Master of Social Work students attending California State University, San Bernardino. Recently, laws regarding same-sex marriage have been rapidly changing. As of this project completion, 37 states have legalized same-sex marriage. Therefore, now more than ever before, it is imperative that social work graduate students feel prepared to adequately provide services to the lesbian, gay, bisexual, transgender and queer (LGBTQ) populations. Additionally, and of primary concern to the researchers, this project sought to determine whether graduate students felt that they had received adequate training and education regarding LGBTQ service, health, youth, elderly, support of same-sex families, rights and discriminatory practice issues while in attendance at this college. Gay affirmative practice is something that should be provided the same as heterosexual service practices. Similar to previous studies, this study concluded that religion, political affiliation, age and sexual orientation contributed to how prepared an individual felt in providing services to the LGBTQ populations.

Many lesbian, gay, bisexual, transgender, and questioning (LGBTQ) students in rural schools experience verbal and physical harassment due to their sexual orientation, which leads to higher rates of substance abuse, psychological problems, and greater academic failure when compared to their heterosexual counterparts. Because of the high percentage (81%) of LGBTQ students in rural schools experiencing bullying incidents, it is important to explore how the attitudes and perceptions of professional school staff influence the implementation of intervention strategies to prevent bullying in rural schools. The purpose of this qualitative case study was to gain insight into, and knowledge of, professional school staff's experiences with implementing intervention strategies designed to prevent bullying of LGBTQ students in a rural high school in a northeastern state. The theoretical framework was based on Albert Bandura's social cognitive learning theory, with a focus on collective efficacy. A qualitative case study design was used, with purposeful sampling of 9 professional school staff from a rural high school who have experienced or are familiar with LGBTQ student bullying and intervention strategies. The data were analyzed and coded to identify categories and themes. The results of this study indicated that, although there is limited training and exposure to the LGBTQ population in this rural setting, all 9 school staff were supportive of, and willing to help, their LGBTQ students. These findings have implications for positive social change by supporting collaboration to address antibullying policy and training and education programs to end bullying for all American students.

Recent researchers have highlighted the need to consider the lesbian, gay, bisexual, transgender, and queer (LGBTQ) individual's experience in various social contexts. Only a few studies have examined LGBTQ adolescent and young adult religious experiences. In the current study, 106 LGBTQ adolescent and young adults (18-24 years) were surveyed to gain a better understanding of LGBTQ religious experience, identity integration and the relationship between LGBTQ religiosity and psychosocial outcomes. A multidimensional understanding of LGBTQ religious experiences is presented; participants exhibited a propensity to disidentify with religion and reported religious and sexual identity conflict. While participants did not report a high degree of religious and sexual identity integration, factors related to successful identity integration are presented. Finally, levels of reported depressive symptoms, self-esteem, and minority stress are discussed with suggestions for future research.

In this paper the author discusses different understandings of community and community inclusion as they are presented in a transcript of the YouTube video It Gets Better – Gay Orthodox Jews. This video, part of a much larger anti-bullying campaign, features the testimonies of five men. As their stories unfold in what could be described as a “coming out narrative”, the boundaries of the Orthodox and the LGBTQ communities are renegotiated, revealing a new space at their intersection. Furthermore, the analysis of the transcript suggests that embracing queerness is not tantamount to exclusion but rather the opposite. It is by affirming themselves both as Orthodox and queer that those men are able to reclaim their place in the community. Finally, the author argues that this case of community inclusion through self-fulfilment echoes and at the same time problematises theories of secularisation and individualisation in late modernity.

Within recent years, there has been a growth of interest in both queer health and geographies of sexualities. However, the majority of this research has focused on both queer health and use of space as they related to sexual activity, sex-related health risks, and desire, while overlooking those aspects of both queer identity and health that are not directly tied to sexual activity. This study addresses these gaps within the literature by studying queer health using the lens of place. The objective of this study is to understand how self-identified queer students at the University of Saskatchewan negotiated space and in particular, safe spaces, in their daily lives, and how this negotiation affected their health and well-being. This research was conceptually guided by ideas within feminist thought and queer theory. The study took place in Saskatoon, Saskatchewan and included a group of five University of Saskatchewan undergraduate and certificate students who self-identified as queer. Participants were recruited through advertisements posted both online and throughout the campus. Data were collected through an action research approach with methods that included individual interviews, group meetings, and Photovoice. Results of the study include a list of elements that participants used to label safe spaces and lists of common safe spaces and safe areas on the University of Saskatchewan campus and throughout Saskatoon. Participants in this study emphasized the relationship between the people who made regular use of a space, its overall "feel," and their familiarity with the space with its level of safety, while also making it clear that queer was not always synonymous with safe. These findings yield insight into the process that individuals use to mentally label space and the subsequent ways in which this labelling influences use of space and, on a broader level, reflects individual and group identity. This raises some important questions about current definitions and ideas regarding safe spaces and provides a foundation for future research.

Research finds that intimate partner violence (IPV) occurs at comparable rates for heterosexuals and sexual minorities; however, few IPV prevention programs exist for sexual minority communities. Most programs are developed on heterosexuals and ignore the unique contexts and dynamics of IPV for sexual minorities. Community capacity IPV prevention programs aim to increase the skills and resources within informal social networks, and they represent a promising approach to IPV prevention for sexual minority communities. The current study explores the informal networks of sexual minorities in order to build knowledge that can inform the future development of community capacity IPV prevention programs for sexual minorities. The goal of the current study was to provide information on three major aspects of sexual minorities’ informal networks: network structure, network function, and the use of networks by sexual minorities experiencing IPV. The study used a mixed method design. The quantitative component included an online survey completed by 367 sexual minorities. The survey asked with whom sexual minorities discuss their intimate relationships, and it asked the response and helpfulness of each member. These data illustrated the structure and function of informal networks. The study also included interviews with seven sexual minority women on their experiences of seeking help for IPV from their social networks. This information addressed the third aspect of informal networks. The quantitative results revealed that sexual minorities turn to on average only three people to discuss relationship issues. Surprisingly, a substantial number were family, and almost half were heterosexual. The qualitative results illustrated that many informal networks members could benefit from receiving education on sexual minority identities and issues, IPV in sexual minority communities, and communication skills. The findings illustrated key aspects of informal networks that can be used to inform future community capacity IPV prevention programs for sexual minorities. Specifically, the quantitative data on network structure and function can be used to inform relevant targets for future programs, and the data from the interviews can inform aspects of program curricula.

This essay is about human beings. These human beings in particular are priests and LGBTQ-persons who work in the Swedish Church in Växjö diocese. During research I have conducted qualitative interviews with people who are LGBTQ-persons and work as priests in Växjö diocese. These interviews have been analyzed through queer theory and Mary Douglas theory about anomalia. My aim with this essay is to find out what it means to be a LGBTQ- person and work as a priest in this diocese. I wanted to learn more about where the difficulties lie. How the priests are treated by others and how they see themselves. My conclusion is that both Växjö diocese and the priests in my essay partly look upon themselves through a heterosexual matrix and therefore, in some way, regard LGBTQ-persons as anomalia. Therefore, there is a risk that LGBTQ-persons in Växjö diocese end up in an exclusion.

<p> LGBT-headed families are experiencing a changing social environment and public school environments cannot be assumed to change in synchronicity with educational policies and laws. Schools are heteronormative spaces that create an identity conflict for gay fathers because their very existence conflicts the norm that&rsquo;s prevalent in that space. Two school stakeholder groups (school counselors and gay fathers) were investigated through a qualitative complementary case study. Intersectionality and social movement theory are theoretical lenses that can help identify the overlaps of salient roles and responsibilities that each group utilize to uncover understanding of identity and advocacy stances through a family, school and community partnership context. </p>

I have used Massey’s (1995) concept of Geographical Imaginations together with Ahmed’s (2006) Queer Phenomenology to research the different meanings attached to Pride festivals in Stockholm and Gothenburg. In this thesis, Pride is defined as a contested place, which is held in places. To research perceptions of Pride and its hosting cities, I have interviewed people with experiences from the Pride festivals and city council employees involved with them. I have also analysed communication and marketing material related to Pride and LGBTQ tourism in Stockholm and Gothenburg. The interviews and the published material showed that Pride as a place sometimes queers parts of the city space by changing them temporarily, making LGBTQ performances more visible. Meanwhile, the articulations of Pride made by city officials, employees and tourist marketing materials showed how LGBTQ rights were understood as dependent on space and time, where both the cities and Sweden were conceptualised as “ahead” in time compared to other places, defining human rights as a Swedish national trait and a tourist commodity.

This project explores how a retreat ministry grounded in Theological Action Research (TAR) may help ameliorate the harmful effects of negative religious experiences among transgender persons. As a method of practical theology, TAR is interactive and participatory; in this study, TAR fostered agency and ownership among retreat participants. The study identifies larger implications of employing TAR to inform the practice of ministry, particularly among marginalized communities. Data and feedback from retreatants indicate that a retreat created through TAR and drawing upon spiritual autobiography, is a helpful model and method for ministry with transgender and gender non-conforming people seeking spiritual companionship