Although core counseling processes are necessary for working with LGBTQ individuals, they are not sufficient. Given unique concerns, needs, and experiences across the lifespan, specialized awareness, knowledge and skills are needed for effective counseling service delivery for this diverse population. Awareness of personal and societal values as well as homoprejudice will be explored. Sexual and gender identity models, ethical and systemic issues, and unique LGBTQ concerns (including within group diversity) will be discussed. Through various activities, emphasis will be on skill development of appropriate counseling and systemic intervention strategies with respect to various counselor work settings (schools, agencies, higher education).

Research shows that teachers’ and educators’ responses to gender diversity issues in schools either improves or limits the experiences of students. The school counsellor has an important role to play in this process by working closely with other stakeholders to advocate for transgender, intersex and genderqueer (TIG) students. Following a review of recent developments in the USA, recommendations are made and resources identified to assist school counsellors in validating TIG students, and improving school systems in pursuit of their academic, social and emotional success.

Social psychology researchers have become increasingly interested in the role of essentialist beliefs in predicting attitudes toward social groups. However, there is little agreement about what the term actually means, whether it means different things for different groups, what endorsement of essentialism (or its sub-components) means for attitudes, and how much this varies depending on the relevant social context. This underlying lack of clarity helps to explain some of the difficulty in understanding the relationships between essentialist beliefs about sexual orientation and attitudes toward gay men and lesbians. In the current project, I suggest a fundamental shift in the approach to this issue. Specifically, I examine the effects of essentialist beliefs related to gender (rather than essentialist beliefs related to sexual orientation) on heterosexist attitudes. In study one, I explore the interrelationships among gender- and sexual orientation-related beliefs and attitudes toward gays, revealing that essentialist beliefs about gender are more consistent and unitary in their relationship to heterosexism than the sexual-orientation related analogues. In my second study, I demonstrate a causal link by manipulating essentialist beliefs about gender. Increasing the salience of gender essentialist beliefs produced higher heterosexism scores relative to decreasing the salience of such beliefs. Taken together, these studies demonstrate the interconnectedness of sexism and the gender hierarchy with heterosexism and discrimination against gays. More importantly, study two forecasts a possible intervention strategy for reducing anti-gay prejudice.

Previous research concerning sex-role stereotyping, psychological androgyny, and mental health as it relates both to sex-role stereotyping and androgyny was reviewed. The literature indicated the need for a reevaluation of mental health standards with regard to sex-role stereotypes. The present study attempted to approach this need by examining the relationship between psychological androgyny and attitudes toward sex-role stereotyping. It was hypothesized that androgynous individuals would be more likely than other individuals to state that a hypothetical person possessing a specific set of traits could be either male or female. IL was anticipated that this would be true regardless of the adjective trait list (Masculine, Feminine, Masculine/Feminine, or Neutral) received by the subject. To test this hypothesis, the Bern Sex-Role Inventory and four adjective trait lists were administered to 318 male and female undergraduate students enrolled in Introductory Psychology. Each student received the Bern Sex-Role Inventory and one of the adjective trait lists. Small cell sizes necessitated the use of a descriptive analysis rather than a more rigorous statistical analysis. The results suggested that the hypothesis was not supported. It seemed that in no instance were androgynous people more likely than non-androgynous people to refrain from attributing gender to a hypothetical person. Specific findings and possible interpretations of the results were discussed, and possible explanations for the lack of statistically significant findings were offered.

This is a full-length novel with a critical afterward. Run Me Dusk is a falling-out of love narrative about twenty-seven-year-old Milo who, after being broken up with by his boyfriend Red, flees from Illinois back to his hometown in southwestern Colorado to meditate on his place and purpose in life. The themes covered in this book are gay relationships, family relationships, mortality, and the natural world.

The following is a collection of five short stories set in regions familiar to me: “Dewberry Park,” “YouLead,” and “The Color Violet” in Indiana; “Mens Rea” in Kentucky; and “Tory Ride” in Cambodia. Gay identity plays a role in many of these stories, and other themes explored include family, region, socioeconomics, gender, mentality, and change. These stories are concerned with people on the brink, failing and surviving all the same. Some of them are intended to weigh, and some to satirize. I hope they all nick their readers.

Despite advances gained by LGBTQIA+ people the issue of discrimination against the queer population continues. Recent events surrounding comments made by alt-right leaders have continued the conversation regarding homophobia and transphobia. The followed study built on previous understandings of moral disengagement theory and communication. 15 semi-structured, in-depth interviews with queer students were conducted in order to explore the role of self-cognitive mechanisms and their potential justifications for anti-queer communication. Findings suggested that not only were mechanisms of moral disengagement present in incidents surrounding anti-queer communication, but the carried with them a range of personal and societal implications. This study offered new understandings in moral disengagement theory, its application to interpersonal communication and its possible explanation for discriminatory behavior.

The notion of a “feminine” style has been staunchly resisted by third-wave feminists who argue that to posit a “feminine” style is essentialist. Yet, linguists such as Norma Mendoza-Denton and Elinor Ochs discuss indexicality and shifting through salient variables, a process called entextualization. Further, French feminists such as Hélène Cixous and Julia Kristeva use the linguistic concept of intertextuality to explain certain poetic uses of language that might cause what Luce Irigaray calls “irruption of the semiotic chora”—moments within language where boundaries in the semiotic chain of signification are “blurred.” Thus, while current feminism has moved strictly away from the idea that there is an exigent “feminine” to which all women must aspire, there exists a tenuous, but salient connection between the linguistic concepts of indexicality and intertextuality on one hand, and jouissance and “irruption of the chora” on the other that can inform those styles we might term “feminine” and allow for a more productive and responsive perception of “femininity.” Amos’ lyrics illustrate these theories working together; Amos’ lyrics represent such a “feminine” style as indexed through use of salient variables; thus, Amos’ lyrics represent a sociolinguistic phenomenon wherein gender-based salient variables reform what “feminine” is and means, challenging social attitudes and the specular feminine persona within both the personal and public spheres. The implications of these theories could eventually influence perceptions of women in any particular profession or sphere, as gendered linguistic markers influence gender roles and implications, which, in turn, inform social change.

The purpose of this study was to explore the cultural and linguistic aspects within the Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) youth community. A qualitative research design with an exploratory approach was utilized in this study. An interview questionnaire was created to explore participants’ perceptions and experiences to generate an understanding on LGBTQ culture in practice. The study sample consisted of 12 youth who self‑identify as LGBTQ recruited by snowball sampling. One‑on‑one interviews were conducted, audio‑recorded, per participant consent, and transcribed for thematic analysis. Based on participant narratives, this study found there are cultural considerations that pertain specifically to the LGBTQ community, such as the importance of having family togetherness or personal identity. A key finding was LGBTQ youth sought to create families who provide them with feelings of acceptance, warmth, and belonging. Another key finding was LGBTQ youth are continuously developing and creating new ways of naming themselves to self‑identify and identify others in the community. Implications for social work practice include increasing cultural humility and awareness of the fluidity in the LGBTQ community when working with LGBTQ youth. Future research is needed to understand LGBTQ youth perceptions of cultural sensitivity and social work practice. Finally, it is recommended that researchers use feminist and queer theoretical frameworks when working with the LGBTQ youth population.

I take a critical view of sociopolitical and cultural issues dealing with homoeroticism andgay politics. I explore gender theories in order to further understand what it means to bemasculine or feminine and how it affects my placement in society. I use art as a tool forexpressing sexual freedom while questioning traditional sexual identity. I'm interested in exploring ideas of the oppressor and the oppressed, and how power becomes an inevitable force (in every society) that creates a hierarchy, consequently establishing control. But what is power? According to various definitions, power is an entity that possesses and or exercises authority or influence. I want to focus on this idea of exercising authority, which one can argue we need, but why? To prevent chaos or is it to control a society? What about exercising influence? Do we need an influence exercised upon us? Or does that make us subjected to another person's subjective point of views? These are questions that I directly or indirectly ask with my work in relationship to gender, gender roles, and sexual orientation. I am interested in Judith Butler's theory in performing gender, and how in performing gender, one assumes social hierarchy of power depending on what gender we are performing. If I am a man performing as a man then I am treated differently by society than if I am a woman performing as a woman. But what happens if I am a man performing as a man who prefers men as lovers, or a woman who prefers other woman as lovers? In what context is this situation accepted by our society? And is it different for men and women? And why? What does it mean to be a man? What does it mean to be a woman, within the context of performance? Then taking it a step further and argue that we are all performing subjective ideas constructed by social norms.