This dissertation shows how gay, trans and queer performers in Brazil, Portugal, and Angola, working in traditionally misogynistic, homo- and transphobic popular music genres, have successfully claimed and refigured those genres and repertoires through iterations of transgender voices and bodies. I show how Pabllo Vittar, Fado Bicha and Titica refigure normative gendered conventions of sex and song through trans formations of popular music genres. I locate them within a genealogy of queer Luso-Afro-Brazilian popular music practices and performances that deploy trans formations of voice, body, and repertoire. I trace a genealogy of transgender voice in Brazilian popular music to Ney Matogrosso’s 1975 debut release, through which I reveal a cacophony of queer, indigenous and Afro-Brazilian intersections; and in Portuguese popular music to António Variações 1982 debut, through whom I trace a fado genealogy of Afro-diasporic cultural practices, gender transgression and sexual deviance. Finally, I locate Titica’s music in practices of the black queer diaspora as a refiguring of Angolan postcolonial aesthetics. Together, these artists and their music offer a queer Luso-Afro-Brazilian diaspora in spectacular popular music formations that transit beside and beyond the Portuguese-speaking world, unbound by it, and refiguring hegemonic Luso-Afro-Brazilian discourses of gender, sexuality, race and nation.

The study used a pre-/post-test design within a secondary analysis of existing de identified data obtained from a major Northeastern hospital for use by permission, in order to evaluate the impact of a communication cultural competency training of hospital registration personnel focused on teaching the collection of gender identity and sexual orientation data (SOGI). The study’s convenience sample (N=240) was diverse, given 34.6% (N=83) identified as White/Caucasian, 28.3% (N=68) as Hispanic/Latino, 27.1% (N=65) as Black /African American, and 10.0% (N=24) as Asian. For gender identity, 74.6% (N=179) identified as female, and 15.8% (N=37) as male. Those who identified their sexual orientation as heterosexual comprised 79.6% (N=191) of the sample. The mean time in current role for the sample was 3.97 years (Min = 1-1 to 6 months, Max = 6-over 10 years, SD = 1.547). For example, 18.3% (N=44) indicated being in their current role for between 5-10 years. Some 74.2% (N=178) indicated that they know someone who is LGBTQ+. Of note, 16.7% (N=38) indicated that they had other training in the last three months. Cronbach’s Alphas ranged from .858-.978 for the 11 new study scales, as very good to excellent internal consistency. As main study findings, paired t-tests for all five global scale scores (knowledge, self-efficacy, skill/ability level, and personal preparation for collecting SOGI data—and engagement in recommended SOGI data collection behavior) demonstrated significant differences from pre- to post- training in this sample (p˂.000; Bonferroni Significance level, p<.007). This suggested that participation in the training was associated with statistically significant improvements from pre- to post-training for knowledge, self-efficacy, skill/ability level, personal, and engagement in recommended SOGI data collection behavior. Through backward stepwise regression, having higher post-training self-efficacy was significantly predicted by: higher pre-training personal skill/ability (B=.589, SEB=.468, p=.000); and, higher post-training overall evaluation (B=.244, SEB=.305, p=.000). The adjusted R-squared value for this model was 0.346, meaning that 34.6% of the variance for higher post-training self-efficacy for collecting for collecting patients’ sexual orientation and gender identity data was explained by this model. Findings suggest the need for further dissemination, implementation and evaluation of the new communication cultural competence training.

In the current study, we aimed to explore the relationship between perceived stress, spirituality and self-esteem and how they are related to psychological QOL. We found that our overall model accounted for 58% of the total variance in psychological QOL (adj. R2 = .58, F(10, 136) = 21.79, p < .001) with stress (β = -.37, p < .01) and self-esteem (β = .45, p < .01) as the significant predictors. Additionally we found that spiritual beliefs and practices moderate the relationship between stress and QOL (adj. R2= .49, F(11, 135) = 13.88, p < .001). Lastly, we conducted a principle component analysis (PCA) on our three variables of interest and outcome variable to determine whether the proposed structure of our measures holds true for our sample (i.e., LGB populations).

Rebellion and repudiation of the mainstream recur as motifs throughout Christopher Isherwood's novels and life, dating back to his early experience of the death of his father and continuing through to the end of his own life with his vituperative rant against the heterosexual majority. Threatened by the accepted, by the traditional, by the past, Isherwood and his characters escape to the margin, hoping to find there people who share alternative values and ways of living that might ultimately prove more meaningful and enlightened than those they leave behind in the mainstream. In so doing, they both discover that the margin is a complicated place that is more often menacing than redemptive. Consistently, Isherwood's fiction looks at margins and the impulse to flee from the mainstream in search of a marginal alternative. On the one hand, these alternative spaces are thought to be redemptive, thought to liberate and nourish. Isherwood reveals that they do neither. To explore this theme, the dissertation focuses on three novels, The Berlin Stories (The Last of Mr. Norris and Goodbye to Berlin), A Meeting by the River, and A Single Man, because ach of these novels corresponds to marginal journeys of Isherwood--namely, his sexual and creative exile in Berlin from 1929 to 1933, his embrace of Hindu philosophy, and his life as a homosexual. Each of these novels positions characters outside of the mainstream in order to subvert a redemptive message and depict the margin as a very dark and dangerous place. Chapter 1 focuses on the period from 1929 to 1933 when Isherwood lived in Berlin and on the collection entitled The Berlin Stories, which includes The Last of Mr. Norris and Goodbye to Berlin. That fiction tells of the variegated landscape that was Weimar Berlin. In that landscape, Isherwood discovers and examines others who, like himself, seek alternatives to the mainstream: the bohemian Sally Bowles, the Landaurer family, who as Jews fear the rising Nazi tide, and the politically ambiguous Mr. Norris. His portraits of these people and the world they inhabit expose not only the darkest corners of mainstream Berlin, but also the futility of attempts to flee from the mainstream to more satisfying alternatives. Chapters 2 and 3 are devoted to Vedanta, one of the six schools of Hindu thought that would become central to Isherwood's life from July of 1939 until he died in 1986 and that is at the heart of Isherwood's final novel, A Meeting by the River (1967). In that work the margin and the mainstream are juxtaposed throughout. Rhetorically, the novel is rich and clearly one of Isherwood's finest. One approach to the novel emphasizes the redemptive power of the margin. The monastic life and all that it entails spiritually free one from the burdens of the material world. A compatible approach to the novel emphasizes the power of self-discovery as a bonding agent between the brothers. I argue for an alternative reading of the novel, one that emphasizes Patrick's journey and the implicit peril of the moral relativism endorsed by Vedanta. Patrick is nothing more than a con artist. And finally, Chapter 4 examines Isherwood's finest novel, A Single Man, the story of George, who is left alone after the death of his lover, Jim. Isherwood's homosexuality asserts itself both covertly and overtly throughout the novels, though today many of the positions reveal themselves as nascent attempts to understand sexual identity in personal, social, and political terms. A Single Man is Isherwood's most sophisticated and probing look at what it means to be a homosexual. The militantly political is ever present. And yet, the novel is in many ways a contemplative piece, one of stunning beauty that grows out of the simple fact that George's lover of many years has died. In reflecting on the cottage where they lived, George reminisces early on that "they loved it because you could only get to it by the bridge across the creek; the surrounding trees and the steep bushy cliff behind shut it in like a house in a forest clearing. `As good as being on our own island,' George said." In essence, George and Jim cut themselves off from the world. They live unto each other and in a community of like-minded people. Together on the margin, they are content and fulfilled. And yet, when Jim dies, George is abandoned and adrift. He is deprived of mainstream consolation--public memorials, spousal recognition, and children--and deserted; he is a sobering portrait of isolation and despair.

This dissertation considers a neglected legacy of the long 1960s (1959-1975): the struggle to form lasting connections across seemingly irreparable social divides. Through a comparative analysis of North American novels by James Baldwin, Toni Morrison, Margaret Atwood, Linda Hogan, Tim O'Brien and Susan Choi, I identify a common story their works all share: the narrative of affiliation. These novels of affiliation, I argue, represent the creation of lateral bonds of attachment among individuals of different races, ethnicities, genders, sexualities and classes. As a transgressive and unruly form of interpersonal relationship, affiliation works to bridge divisions by joining together the contradictory feelings of erotic desire and friendship. Defining an overlooked sub-genre of the post-1960 North American novel of development, this project illuminates the heterogeneous bonds of solidarity that undoubtedly arose during the sixties, yet have been continually silenced by national discourses of identity and multiculturalism. In the wake of neo-liberalism, 1960s collective projects for social change, including the New Left, the civil rights movement, Black Nationalism, feminism, and the Asian American movement, among others, appear historically and ideologically separate, and even antagonistic. In stark contrast, this dissertation illuminates the common ethics of affiliation that aligned these disparate movements and was built from collaborative, immanent and provisional attempts at repairing suffering and disparity. Positioned not within, but alongside the fraught history of the sixties, this project offers a new portrait of the subterranean modes of experimental living that animated the era.

This dissertation examines the emergence of queer personhood among black publics and medical cultures in South Africa over the past century. Based on more than two years of fieldwork in South Africa, it contains both a historical and an ethnographic component. The historical research was comprised of archival research and 16 life history interviews exploring how black South Africans reference multiple cultural fields of sexual and gender identities to elaborate composite formations of sexual subjectivity and personhood. In the ethnographic component, I conducted participant-observation and 70 in-depth interviews among various groups, including a number of queer, non-governmental organizations and two global health, HIV-focused clinical sites. In these settings, I examined how social actors, in the context of community settings and global health and community development projects, address sexual and gender nonconformity. Existing scholarship on gender and sexuality in South Africa presumes the existence of only one cultural field of gender and sexual identities in this social field. In contrast, my dissertation argues that multiple cultural fields and sexual ideologies have emerged coevally here. One is a liberal field of sexual subjectivity consisting of globally diffuse concepts of sexual personhood that are historically rooted in a psychiatric style of reasoning, such as homosexual, heterosexual, etc.; the other fields are more localized and are based on ethnic cultural fields of sexual and gender identities. However, they have incorporated aspects of, a globally diffuse psychiatric and anatomical style of reasoning about sexuality. Whereas the `global' liberal sexual ideology dictates a strict alignment of sex and gender, and has done so for some time, the ethnic sexual ideologies I examine, until recently, have not. My work explores the interrelationship of these multiple cultural fields. It follows the enactment of composite sexual subjectivities that are produced when social actors call upon multiple cultural fields of meaning about gender and sexuality. The study demonstrates how race and class mediate the co-emergence of these multiple cultural fields, and how they are entwined with political and economic ideologies and global health knowledge systems. The introductory chapter maps the theoretical and empirical terrain as well as the main questions that are discussed and proposed through the rest of the monograph. The second chapter is a historical analysis of gendered and sexual personhood among black South Africans during the twentieth century. Chapter 3 maps how discourses about cultural authenticity are being used to both contest and constitute LGBTQ sexualities as African. As these cultures and sexual ideologies co-emerge, Chapter 4 examines how they have become entwined with particular political traditions and ideologies during the past century. Chapter 5 explores the ways that biomedicine and public health only reference the a liberal sexual ideology when producing knowledge about black queer bodies and populations in the context of global health HIV interventions. Specifically, I explore the enactment of the MSM and WSW epidemiologic risk categories within HIV science. In Chapter 6, the disjuncture between global health knowledge and everyday experiences of gender and sexuality are highlighted through an ethical case study of the implementation of the HIV intervention known as pre-exposure prophylaxis, or PrEP. The case study concretely demonstrates how the symbolic violence enacted by medical cultures, which only reference the liberal cultural field, conditions structural violence in the form of unjust distribution of health resources among queer groups. The analyses presented in this dissertation suggest new avenues for queer and feminist anthropological inquiry throughout the sub-Saharan African region. In particular, this scholarship contributes to a novel understanding of the political economy of global health and sexuality by exploring how knowledge production and circulation about sexuality within global health contributes to gendered health disparities.

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Lesbian, gay, and bisexual individuals must regularly navigate stigma, or social situations in which they are devalued because of their sexual orientation. The research has well established minority stress processes which link situations of stigma to reports of poor psychological well-being. However, protective factors leading to healthy psychological well-being are relatively understudied. This dissertation is a review of protective factors that have already emerged in the research and an assessment of these protective factors simultaneously to better understand how they influence psychological well-being. I recruited adult sexual minority participants using a comprehensive social media approach. I then tested mastery, problem-solving coping, cognitive flexibility, structural factors, social support, self-compassion, hope, community connectedness, meaning making, and emotional openness on both measurements of positive and negative psychological well-being. Boosted regression analyses were used to assess the relative influence of the protective factors and while accounting for multicollinearity among the many protective factors. This was followed by OLS regression for cross validation. Results of the boosted regression trees indicate that hope, mastery, self-compassion, and social support are the most influential protective factors. This was supported by the OLS regressions. These results point to individual and social factors that affect psychological well-being of sexual minorities. Ultimately this dissertation provides a focused target for future research on intervention using these top protective factors. Additionally, this dissertation expands protective factors previously only examined in lesbian, gay, and bisexual individuals to a broader sexual minority population.

"The Fevered Road" is a memoir about coming to know oneself through what is lost and finding the liberation available in moments of absolute failure. The thesis explores the themes of failure, loss, identity, and rites of passage through the lens of the early 1990s, AIDS, murder, family, queerness, travel, and punk rock. The research is based primarily on journals, letters, correspondence with local historians, newspaper reports, internet sources, Massachusetts Department of Correction documents, and the author's personal recollection of events. The narrative is centered around the experience of two deaths in the author's early twenties, and is presented in a hybrid bookended/braided structure of the present and the chronological backstory.

This study was designed to further understand passionate friendships in a sample of heterosexual and lesbian, bisexual, and questioning (LBQ) women. Previous research has established that LBQ women engage in same-sex passionate friendships (unusually intense friendships that are similar to romantic relationships but devoid of sexual intimacy), but no systematic classification system has been established to identify these relationships in a general sample of women. A new quantitative measure, the Passionate Friendship Survey, was developed to measure passionate friendship experiences in women across adolescence and young adulthood. Qualitative interviews were also conducted to understand the subjective experience of passionate friendships in heterosexual and LBQ women.