No description available.

No description available.

No description available.

No description available.

Syftet med denna uppsats är att undersöka hur det i dagspressen skrevs om Cornelis Vreeswijk och de två transsexuella kvinnor som han misshandlade i februari 1975, genom att analysera artiklarna som berättelser som ämnar tillskriva brottet mening och moral. Dessutom är syftet att undersöka hur transfeminina personer porträtterades i andra artiklar omkring 1970-talet. Frågorna som ställs är ”Vilka berättelser om skuld och oskuld, kön och sexualitet finns det i återberättandet av brottet?”, ”Hur skiljer sig dessa berättelser åt?”, och ”Hur framställs kvinnorna i dessa berättelser? Vad säger detta om den mediala synen på transkvinnor på 1970-talet i Sverige?” Genom en närstudie av materialet ämnar jag besvara frågorna med hjälp av Sara Ahmeds teorier kring cirkulationen av känslor i text, och Stuart Halls teorier kring berättelser som möjliga bärare av konnotativa budskap. Dessutom görs en analys av en av Vreeswijks visor utifrån Ulf Carlssons litteraturvetenskapliga analyser av Vreeswijks låttexter. Uppsatsen struktureras utifrån två identifierade övergripande berättelser, där brottet och händelserna innan beskrivs på något olika sätt. Jag kommer fram till att Vreeswijk i artiklarna rentvås från moralisk skuld genom ett fokus på hans upplevelser, samtidigt som det konstitueras ett hatobjekt jag har valt att kalla ”falska flickor”. Språket som används i artiklarna överensstämmer med andra artiklar där det på olika sätt skrivs om transfeminina personer, samtidigt som kvinnorna i artiklarna om brottet på många sätt beskrivs annorlunda – istället för ”tragiska”, ensamma personer, skrivs det om kvinnorna som att de är (sexuella) ”bedragare”.

Gay and bisexual men in the United States and South Korea have some of the highest HIV rates in their countries, and both have the fewest sex education programs and policies for gay and bisexual males in secondary and postsecondary school systems. Consequently, many South Koreans do not view HIV as a South Korean problem, and with American gay and bisexual men living in this type of environment, their HIV sexual protection knowledge and practices may be compromised. The purpose of this study was to gain more understanding and insight into the sex education experiences and sexual practices of gay and bisexual American men living in a large city in South Korea, to determine how they perceived their sex education experiences from the American school system. The theoretical framework was based on Husserl and Heidegger's theory of intentionality. A phenomenological method was employed, utilizing a purposeful and criterion sample of 6 gay and bisexual American men who experienced sex education in the American school system and reported testing HIV negative on their last HIV tests. Data were analyzed and coded to identify categories and themes. The findings revealed that the participants who experienced heterosexual-focused sex education did not find it useful to them as gay men. The implications of these findings for positive social change are to inform policy makers and education leaders of how gay and bisexual American men perceived their sex education experiences and of the value of providing diverse, comprehensive sex education in the school system as it relates to knowledge about HIV and HIV prevention, not only for gay and bisexual males but for all American students as a tool to reduce or prevent new HIV cases.

No description available.

No description available.

This thesis analyzes Transgender experience and dynamics in the Pagan community of Central Florida. Religion plays an important role as part of social structure for many people in the United States. It can also be a source of strife and conflict between culture groups and within cultures. In the US, predominant religious traditions stem from monotheistic Abrahamic faiths (Christianity, Judaism, and Islam); however, Wicca, a Neo-Pagan polytheistic religion, is practiced by a small but growing number of people. Based on nearly one year of ethnographic engagement with the Central Florida Wiccan community, this study presents an analysis of participants experiences in Wicca, especially as it refers to the experiences of Trans Wiccan practitioners and their religious communities. I argue that the theology underlying Pagan religious beliefs and practices, alongside shared experiences of othering and liminality, encourages the maintenance of an open, accepting and encouraging atmosphere towards LGBTQ+, and particularly Trans, Wicca practitioners.

The understanding of the experiences of queer Arab Americans and the ways in which they navigate cross cultural expectations of gender and sexuality is limited in the anthropology or social sciences scholarship. The available scholarship focuses primarily on queerness in juxtaposition to Islam, which is not relatable to all Arab Americans as they are a religiously diverse group. Through an intersectional approach, this research, conducted from April 2020 to May 2021, explores the lived experiences of queer Arab Americans from across the United States (U.S.) while seeking to identify potential commonalities that could encompass a more general queer Arab American experience in an attempt to broaden the understanding of an underrepresented population. Over the course of four months from June to September 2020, I conducted 16 semi-structured interviews that explored how participants navigated their worlds as queer Arab Americans. I conducted media analysis to contextualize the primary data. The narrative data were transcribed, coded, and analyzed to identify significant themes and subthemes, and capture the diversity of explanations. The findings in this study were divided into two article manuscripts. The first article examines participants' experiences through their interpersonal connections with their families of origin and communities. I argue that, although religion plays a role in anti-LGBTQ+ attitudes, Arab families are predominantly anti-LGBTQ+ to prevent social ostracization from their communities. Additionally, a lack of public representation for queer Arab Americans creates hardship and delay in coming to terms with their gender identities and sexualities and perpetuates this population's invisibility. Ultimately, acceptance by an inclusive community strengthened individuals' confidence in their identities and helped alleviate the effects of rejection and isolation felt by the participants. The second article examines the positionality of queer Arab Americans resulting from cultural othering due to historically strained U.S. relations with the Arab world. As a result, participants felt invalidated and alienated by people from both Arab and American communities, however they felt their existences as queer Arabs defied the opposition aimed at them. Additionally, they perceived American stereotyping of the Arab world hypocritical as the Queer community is still marginalized and without nationwide legal protections in the U.S.