lgbt subculture essay

LGBTQ Culture and Life in the U.S.

Lesbian, gay, bisexual, transgendered and queer people (LGBTQ) have been publicly advocating for equal rights and responsibilities within U.S. society since the late 1960’s. The United States has made considerable progress in its acceptance of sexual diversity, as it has in racial and religious diversity.  As of June 2015, all states in the U.S. permit gay marriage, although cultural acceptance of gay marriage varies widely from region to region, and person to person.  LGBTQ issues have emerged as a major social and political issue nationally.  However, many rights and benefits afforded to LGBTQ individuals, as well as openness toward sexual diversity, still vary in the U.S. depending on geographical location, local culture, and individual backgrounds.  Many cities and private businesses provide the same or similar benefits to the LGBT employees and their families as heterosexual married employees. Representations of LGBTQ people and issues are increasingly visible within US media and popular culture, and are now mainstream within American life.  Organizations such as the Human Rights Campaign (HRC) estimate that as many as 1 of 10 individuals are LGBTQ.  An estimated 8.8 million gay, lesbian and bisexual individuals live in the United States and the 2000 US Census reports at least 601,209 gay and lesbian families/ households.  ( www.hrc.org )

International students coming from some countries (such as Belgium, Canada, the Netherlands, Norway, Spain, and South Africa where same-sex couples have the right to marry and gender roles may be more fluid) may find US attitudes or instances of homophobia and heterosexism puzzling and “behind the times.”   LGBTQ individuals still face numerous challenges and instances of heterosexism and homophobia in their daily lives.  By contrast, some international students may find U.S. culture and laws to be much more open and accepting of sexual diversity than their home culture and may find this openness exciting, new, or different.

Many LGBTQ students find Madison to be a very welcoming and open environment.  UW students, faculty and staff are usually very friendly toward LGBTQ people, and our institutional culture encourages and expects acceptance and fair treatment of all LGBTQ people on the part of all members of the University community.  All students, regardless of sexual orientation, should know that the University of Wisconsin-Madison has an official and enforced non-discrimination policy  which prohibits discrimination on the basis of age, race, color, religion, sex, national origin or ancestry,  sexual orientation , and other protected classes.  Inquiries concerning this policy may be directed to the University Housing Human Resources Office, or to the UW-Madison Office for Equity and Diversity, 179A Bascom Hall, (608) 263-2378.

While the University policy covers only direct forms of anti-LGBTQ discrimination, within the University community it is also considered polite to always assume the possibility of LGBTQ identity. Thus, for example, when invitations to parties are distributed, consider adding the phrase  “partners and signifcant others are welcome”  rather than the more traditional “spouses are welcome.” This phrase has the benefit of encompassing both different-sex and same-sex partners.

LGBTQ people at UW-Madison vary in their degree of openness about their sexual orientation and/or gender identity. Many talk about it to their friends, their colleagues, their professors or their students.  Some LGBTQ people will talk about their partners or gender identity as part of their every-day conversation in the same way a heterosexual student would talk about their boyfriend/girlfriend/husband/wife.  You may see both LGBTQ and non-LGBTQ couples displaying affection for one another on campus.  Other LGBTQ people will prefer to keep their sexuality private. It is important to let individuals choose whether or not they are comfortable speaking with you about their sexual orientation.  The metaphor of “coming out of the closet,” refers to the process of an individual choosing when and to whom to be open about one’s sexuality, and is not a one-time event.  “Coming Out” can be freeing or stressful and frightening for a student, as they may not be sure how the listener will respond.  Listening and being open and caring to your LGBT peers or friends is an important way to help them feel comfortable and safe.  On campus, it is likely that you will meet LGBTQ students, faculty, and staff- both domestic and international.  Take advantage of the opportunity to meet and learn from the experiences of people from multiple backgrounds.

UW-Madison offers many services and programs for LGBTQ students and the campus community.  International students are invited and welcome to participate in LGBTQ events and support services.  Check out UW-Madison’s Gender and Sexuality Campus Center  for information on programming, support, social events, and leadership opportunities.

If you would like to talk to LGBT-identified staff members or LGBT allies at International Student Services about a concern or simply to visit, email [email protected] or call 608-262-3468.  Your call or email will be responded to in a confidential manner.  As a student, if you are experiencing stress or personal concerns and would like to talk with a counseling professional, you may contact  Counseling Services  at (608) 265-5600 for appointments and general information.  (Also visit  University Health Services)

Sexuality across Cultures

Different cultures use different terms to describe and talk about the LGBTQ  community.  You might wonder, “What should I call someone who is gay?  There are so many terms.” “How do I know what gender pronoun to use for someone?” The best answer if you’re not sure is to ask the person how they self-identify.  If you don’t know, LGBT is generally a safe and acceptable term to use.

Not every language has specific words to describe women or men who are emotionally and physically attracted to or who fall in love with people of the same sex.  Not every language has words to describe people who change their gender or sex or who are neither or both masculine and feminine.

Words used to describe same-sex love or same-sex sexual activity do not always translate into English very well.  Similarly, concepts and terminology used for transgender people and people with atypical gender expressions do not always translate into English very well.

In many Western cultures, same-sex love and sexual activity are not seen simply as behaviors.  They are often part of the way people identify themselves.

In the U.S., the concept of transgender identity is different from the concepts of gay, lesbian, and bisexual identity.  These terms are not interchangeable. 

Here is a list of several terms you might hear or use in the U.S. LGBTQ Related Terms and Definitions

A brief history of lesbian, gay, bisexual, and transgender social movements

Bonnie J. Morris, PhD George Washington University Washington, D.C.

Social movements, organizing around the acceptance and rights of persons who might today identify as LGBT or queer, began as responses to centuries of persecution by church, state, and medical authorities. Where homosexual activity or deviance from established gender roles/dress was banned by law or traditional custom, such condemnation might be communicated through sensational public trials, exile, medical warnings, and language from the pulpit. These paths of persecution entrenched homophobia for centuries—but also alerted entire populations to the existence of difference.

Whether an individual recognized they, too, shared this identity and were at risk, or dared to speak out for tolerance and change, there were few organizations or resources before the scientific and political revolutions of the 18th and 19th centuries. Gradually, the growth of a public media and ideals of human rights drew together activists from all walks of life, who drew courage from sympathetic medical studies, banned literature, emerging sex research, and a climate of greater democracy.

By the 20th century, a movement in recognition of gays and lesbians was underway, abetted by the social climate of feminism and new anthropologies of difference. However, throughout 150 years of homosexual social movements (roughly from the 1870s to today), leaders and organizers struggled to address the very different concerns and identity issues of gay men, women identifying as lesbians, and others identifying as gender variant or nonbinary. White, male, and Western activists whose groups and theories gained leverage against homophobia did not necessarily represent the range of racial, class, and national identities complicating a broader LGBT agenda. Women were often left out altogether.

What is the prehistory of LGBT activism? Most historians agree that there is evidence of homosexual activity and same-sex love, whether such relationships were accepted or persecuted, in every documented culture. We know that homosexuality existed in ancient Israel simply because it is prohibited in the Bible, whereas it flourished between both men and women in Ancient Greece. Substantial evidence also exists for individuals who lived at least part of their lives as a different gender than assigned at birth. From the lyrics of same-sex desire inscribed by Sappho in the seventh century BCE to youths raised as the opposite sex in cultures ranging from Albania to Afghanistan; from the “female husbands” of Kenya to the Native American “Two-Spirit,” alternatives to the Western male-female and heterosexual binaries thrived across millennia and culture.

These realities gradually became known to the West via travelers’ diaries, the church records of missionaries, diplomats’ journals, and in reports by medical anthropologists. Such eyewitness accounts in the era before other media were of course riddled with the biases of the (often) Western or White observer, and added to beliefs that homosexual practices were other, foreign, savage, a medical issue, or evidence of a lower racial hierarchy. The peaceful flowering of early trans or bisexual acceptance in different indigenous civilizations met with opposition from European and Christian colonizers.

In the age of European exploration and empire-building, Native American, North African, and Pacific Islander cultures accepting of “Two-Spirit” people or same-sex love shocked European invaders who objected to any deviation from a limited understanding of “masculine” and “feminine” roles. The European powers enforced their own criminal codes against what was called sodomy in the New World: the first known case of homosexual activity receiving a death sentence in North America occurred in 1566, when the Spanish executed a Frenchman in Florida.

Against the emerging backdrop of national power and Christian faith, what might have been learned about same-sex love or gender identity was buried in scandal. Ironically, both wartime conflict between emerging nations and the departure or deaths of male soldiers left women behind to live together and fostered strong alliances between men as well. Same-sex companionship thrived where it was frowned upon for unmarried, unrelated males and females to mingle or socialize freely. Women’s relationships in particular escaped scrutiny since there was no threat of pregnancy. Nonetheless, in much of the world, female sexual activity and sensation were curtailed wherever genital circumcision practices made clitoridectomy an ongoing custom.

Where European dress—a clear marker of gender—was enforced by missionaries, we find another complicated history of both gender identity and resistance. Biblical interpretation made it illegal for a woman to wear pants or a man to adopt female dress, and sensationalized public trials warned against “deviants” but also made such martyrs and heroes popular: Joan of Arc is one example, and the chilling origins of the word “faggot” include a stick of wood used in public burnings of gay men.

Despite the risks of defying severe legal codes, cross-dressing flourished in early modern Europe and America. Women and girls, economically oppressed by the sexism which kept them from jobs and economic/education opportunities designated for men only, might pass as male in order to gain access to coveted experiences or income. This was a choice made by many women who were not necessarily transgender in identity. Women “disguised” themselves as men, sometimes for extended periods of years, in order to fight in the military (Deborah Sampson), to work as pirates (Mary Read and Anne Bonney), attend medical school, etc. Both men and women who lived as a different gender were often only discovered after their deaths, as the extreme differences in male vs. female clothing and grooming in much of Western culture made “passing” surprisingly easy in certain environments.

Moreover, roles in the arts where women were banned from working required that men be recruited to play female roles, often creating a high-status, competitive market for those we might today identify as trans women, in venues from Shakespeare’s theatre to Japanese Kabuki to the Chinese opera. This acceptance of performance artists, and the popularity of “drag” humor cross-culturally, did not necessarily mark the start of transgender advocacy, but made the arts an often accepting sanctuary for LGBT individuals who built theatrical careers based around disguise and illusion.

The era of sexology studies is where we first see a small, privileged cluster of medical authorities begin promoting a limited tolerance of those born “invert.” In Western history, we find little formal study of what was later called homosexuality before the 19th century, beyond medical texts identifying women with large clitorises as “tribades” and severe punishment codes for male homosexual acts.

Early efforts to understand the range of human sexual behavior came from European doctors and scientists including Carl von Westphal (1869), Richard von Krafft-Ebing (1882) and Havelock Ellis (1897). Their writings were sympathetic to the concept of a homosexual or bisexual orientation occurring naturally in an identifiable segment of humankind, but the writings of Krafft-Ebing and Ellis also labeled a “third sex” degenerate and abnormal. Sigmund Freud, writing in the same era, did not consider homosexuality an illness or a crime and believed bisexuality to be an innate aspect beginning with undetermined gender development in the womb. Yet Freud also felt that lesbian desires were an immaturity women could overcome through heterosexual marriage and male dominance.

These writings gradually trickled down to a curious public through magazines and presentations, reaching men and women desperate to learn more about those like themselves, including some like English writer Radclyffe Hall who willingly accepted the idea of being a “congenital invert.” German researcher Magnus Hirschfeld went on to gather a broader range of information by founding Berlin’s Institute for Sexual Science, Europe’s best library archive of materials on gay cultural history. His efforts, and Germany’s more liberal laws and thriving gay bar scene between the two World Wars, contrasted with the backlash, in England, against gay and lesbian writers such as Oscar Wilde and Radclyffe Hall. With the rise of Hitler’s Third Reich, however, the former tolerance demonstrated by Germany’s Scientific Humanitarian Committee vanished. Hirschfeld’s great library was destroyed and the books burnt by Nazis on May 10, 1933.

In the United States, there were few attempts to create advocacy groups supporting gay and lesbian relationships until after World War II. However, prewar gay life flourished in urban centers such as New York’s Greenwich Village and Harlem during the Harlem Renaissance of the 1920s. The blues music of African-American women showcased varieties of lesbian desire, struggle, and humor; these performances, along with male and female drag stars, introduced a gay underworld to straight patrons during Prohibition’s defiance of race and sex codes in speakeasy clubs.

The disruptions of World War II allowed formerly isolated gay men and women to meet as soldiers and war workers; and other volunteers were uprooted from small towns and posted worldwide. Many minds were opened by wartime, during which LGBT people were both tolerated in military service and officially sentenced to death camps in the Holocaust. This increasing awareness of an existing and vulnerable population, coupled with Senator Joseph McCarthy’s investigation of homosexuals holding government jobs during the early 1950s outraged writers and federal employees whose own lives were shown to be second-class under the law, including Frank Kameny, Barbara Gittings, Allen Ginsberg, and Harry Hay.

Awareness of a burgeoning civil rights movement (Martin Luther King’s key organizer Bayard Rustin was a gay man) led to the first American-based political demands for fair treatment of gays and lesbians in mental health, public policy, and employment. Studies such as Alfred Kinsey’s 1947 Kinsey Report suggested a far greater range of homosexual identities and behaviors than previously understood, with Kinsey creating a “scale” or spectrum ranging from complete heterosexual to complete homosexual.

The primary organization for gay men as an oppressed cultural minority was the Mattachine Society, founded in 1950 by Harry Hay and Chuck Rowland. Other important homophile organizations on the West Coast included One, Inc., founded in 1952, and the first lesbian support network Daughters of Bilitis, founded in 1955 by Phyllis Lyon and Del Martin. Through meetings and publications, these groups offered information and outreach to thousands.

These first organizations soon found support from prominent sociologists and psychologists. In 1951, Donald Webster Cory published “The Homosexual in America,” asserting that gay men and lesbians were a legitimate minority group, and in 1953 Evelyn Hooker, PhD, won a grant from the National Institute of Mental Health to study gay men. Her groundbreaking paper, presented in 1956, demonstrated that gay men were as well-adjusted as heterosexual men, often more so.

But it would not be until 1973 that the American Psychiatric Association removed homosexuality as an “illness” classification in its diagnostic manual. Throughout the 1950s and 60s, gay men and lesbians continued to be at risk for psychiatric lockup as well as jail, losing jobs, and/or child custody when courts and clinics defined gay love as sick, criminal, or immoral.

In 1965, as the civil rights movement won new legislation outlawing racial discrimination, the first gay rights demonstrations took place in Philadelphia and Washington, D.C., led by longtime activists Frank Kameny and Barbara Gittings. The turning point for gay liberation came on June 28, 1969, when patrons of the popular Stonewall Inn in New York’s Greenwich Village fought back against ongoing police raids of their neighborhood bar. Stonewall is still considered a watershed moment of gay pride and has been commemorated since the 1970s with “pride marches” held every June across the United States. Recent scholarship has called for better acknowledgment of the roles that drag performers, people of color, bisexuals, and transgender patrons played in the Stonewall Riots.

The gay liberation movement of the 1970s saw myriad political organizations spring up, often at odds with one another. Frustrated with the male leadership of most gay liberation groups, lesbians influenced by the feminist movement of the 1970s formed their own collectives, record labels, music festivals, newspapers, bookstores, and publishing houses, and called for lesbian rights in mainstream feminist groups like the National Organization for Women. Gatherings such as women’s music concerts, bookstore readings, and lesbian festivals well beyond the United States were extraordinarily successful in organizing women to become activists; the feminist movement against domestic violence also assisted women to leave abusive marriages, while retaining custody of children became a paramount issue for lesbian mothers.

Expanding religious acceptance for gay men and women of faith, the first out gay minister was ordained by the United Church of Christ in 1972. Other gay and lesbian church and synagogue congregations soon followed. Parents and Friends of Lesbians and Gays (PFLAG), formed in 1972, offered family members greater support roles in the gay rights movement. And political action exploded through the National Gay and Lesbian Task Force, the Human Rights Campaign, the election of openly gay and lesbian representatives like Elaine Noble and Barney Frank, and, in 1979, the first march on Washington for gay rights.

The increasing expansion of a global LGBT rights movement suffered a setback during the 1980s, as the gay male community was decimated by the Aids epidemic, demands for compassion and medical funding led to renewed coalitions between men and women as well as angry street theatre by groups like Aids Coalition to Unleash Power (ACT UP) and Queer Nation. Enormous marches on Washington drew as many as one million gay rights supporters in 1987 and again in 1993. Right-wing religious movements, spurred on by beliefs that Aids was God’s punishment, expanded via direct mail. A New Right coalition of political lobby groups competed with national LGBT organizations in Washington, seeking to create religious exemptions from any new LGBT rights protections.

In the same era, one wing of the political gay movement called for an end to military expulsion of gay, lesbian, and bisexual soldiers, with the high-profile case of Colonel Margarethe Cammermeyer publicized through a made-for-television movie, “Serving in Silence.” In spite of the patriotism and service of gay men and lesbians in uniform, the uncomfortable and unjust compromise “Don’t Ask, Don’t Tell” emerged as an alternative to decades of military witch hunts and dishonorable discharges. Yet more service members ended up being discharged under Don’t Ask, Don’t Tell.

During the last decade of the 20th century, millions of Americans watched as actress Ellen DeGeneres came out on national television in April 1997, heralding a new era of gay celebrity power and media visibility—although not without risks. Celebrity performers, both gay and heterosexual, continued to be among the most vocal activists calling for tolerance and equal rights. With greater media attention to gay and lesbian civil rights in the 1990s, trans and intersex voices began to gain space through works such as Kate Boernstein’s “Gender Outlaw” (1994) and “My Gender Workbook” (1998), Ann Fausto-Sterling’s “Myths of Gender” (1992) and Leslie Feinberg’s “Transgender Warriors” (1998), enhancing shifts in women’s and gender studies to become more inclusive of transgender and nonbinary identities.

As a result of hard work by countless organizations and individuals, helped by internet and direct-mail campaign networking, the 21st century heralded new legal gains for gay and lesbian couples. Same-sex civil unions were recognized under Vermont law in 2000, and Massachusetts became the first state to perform same-sex marriages in 2004; with the end of state sodomy laws ( Lawrence v. Texas , 2003), gay and lesbian Americans were finally free from criminal classification. Gay marriage was first legal in the Netherlands, Belgium, Spain, and Canada; but the recognition of gay marriage by church and state continued to divide opinion worldwide. After the impressive gains for LGBT rights in postapartheid South Africa, conservative evangelicals in the U.S. began providing support and funding for homophobic campaigns overseas. Uganda’s dramatic death penalty for gays and lesbians was perhaps the most severe in Africa.

The first part of the 21st century saw new emphasis on transgender activism and the increasing usage of terminology that questioned binary gender identification. Images of trans women became more prevalent in film and television, as did programming with same-sex couples raising children. Transphobia, cissexism, and other language (such as “hir” and “them”) became standardized, and film and television programming featured more openly trans youth and adult characters. Tensions between lesbian and trans activists, however, remained, with the long-running Michigan Womyn’s Music Festival boycotted by national LGBT groups over the issue of trans inclusion; like many woman-only events with a primarily lesbian base, Michfest had supported an ideal of ingathering women and girls born female. The festival ended after its 40th anniversary in August 2015.

Internet activism burgeoned, while many of the public, physical gathering spaces that once defined LGBT activism (bars, bookstores, women’s music festivals) began to vanish, and the usage of “queer” replaced lesbian identification for many younger women activists. Attention shifted to global activism as U.S. gains were not matched by similar equal rights laws in the 75 other countries where homosexuality remained illegal. As of 2016, LGBT identification and activism was still punishable by death in 10 countries: Iran, Iraq, Mauritania, Nigeria, Qatar, Saudi Arabia, Somalia, Sudan, Uganda, and Yemen; the plight of the LGBT community in Russia received intense focus during the 2014 Winter Olympic Games, to which President Obama sent a contingent of out LGBT athletes. Supportive remarks from the new Pope Francis (“Who am I to judge?”) gave hope to LGBT Catholics worldwide.

Perhaps the greatest changes in the U.S. occurred between spring 2015 and spring 2016: in late spring 2015 Alison Bechdel’s lesbian-themed Broadway production Fun Home won several Tony awards, former Olympic champion Bruce Jenner transitioned to Caitlyn Jenner, and then in June of 2015, the Supreme Court decision recognized same-sex marriage ( Obergefell v. Hodges ). By spring 2016 the Academy Awards recognized films with both lesbian and transgender themes: Carol and The Danish Girl . And the Supreme Court had avowed that a lesbian family adoption in one state had to be recognized in all states.

However, the United States also saw intense racial profiling confrontations and tragedies in this same period, turning LGBT activism to “intersectionality,” or recognition of intersections issues of race, class, gender identity, and sexism. With the June 12, 2016, attacks on the Pulse nightclub in Orlando, that intersectionality was made plain as straight allies held vigils grieving the loss of young Latino drag queens and lesbians of color; with unanswered questions about the killer’s possible identification with ISIS terrorism, other voices now call for alliances between the LGBT and Muslim communities, and the greater recognition of perspectives from those who are both Muslim and LGBT in the U.S. and beyond. The possible repression of identity which may have played a role in the killer’s choice of target has generated new attention to the price of homophobia—internalized, or culturally expressed—in and beyond the United States.

An earlier version of this essay was written as an appendix for a lesson plan for high school psychology teachers called The Psychology of Sexual Orientation: A modular lesson plan/teaching resource for high school psychology teachers (login required). The full lesson plan is part of a series of 19 unit lesson plans developed as a benefit for APA members, which are available in the members-only section of the APA website.

Additional selected resources:

• Alison Bechdel, Fun Home: A Family Tragicomic , Houghton Mifflin, 2006
• Kate Bornstein, Gender Outlaws: On Men, Women, and the Rest of Us , Routledge, 1994
• Michael Bronski, A Queer History of the United States , Beacon Press, 2011
• Devon Carbado and Dwight McBride, eds. Black Like Us: A Century of Lesbian, Gay and Bisexual African-American Fiction , Cleis Press, 2002
• David Carter, Stonewall: The Riots That Sparked the Gay Revolution , Macmillan, 2004
• Debbie Cenziper and Jim Obergefell, Love Wins: The Lovers and Lawyers Who Fought the Landmark Case for Marriage Equality , Harper Collins Publishers, 2016
• Lillian Faderman, The Gay Revolution: The Story of the Struggle , Simon & Schuster, 2015; and To Believe in Women: What Lesbians Have Done for America – A History , Houghton Mifflin, 1999
• Leslie Feinberg, Transgender Warriors , Beacon Press, 1996
• Sue-Ellen Jacobs, Two-Spirit People: Native American Gender Identity, Sexuality and Spirituality , University of Illinois, 1997
• David Johnson, The Lavender Scare: The Cold War Persecution of Gays and Lesbians in the Federal Government , University of Chicago Press Books, 2004
• Cherrie Moraga and Gloria Anzaldua, This Bridge Called My Back: Writings by Radical Women of Color , Persephone Press, 1981
• Daphne Scholinski, The Last Time I Wore a Dress , Riverhead Books 1998
• Randy Shilts, And the Band Played On: Politics, People, and the AIDS Epidemic , St. Martin’s Press, 1987
• Donn Short, Don’t Be So Gay! Queers, Bullying, and Making Schools Safe , UBC Press, 2013
• Ryan Thoreson, Transnational LGBT Activism , University of Minnesota Press, 2014
• Urvashi Vaid, Virtual Equality , Anchor Books, 1995

Additional resources

• LGBT resources and publications
• Transgender issues in psychology
• Safe and Supportive Schools Project
• Providing services and supports for youth who are lesbian, gay, bisexual, transgender, questioning, intersex, or two-spirit (PDF, 1.73MB)

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• Health Inequities in LGBT People By calculating and comparing the number of positive versus negative occurrences in the interactions between LGBT employees and the rest of the staff before and after the introduction of the relevant interventions, one will be […]
• Health and Culture of LGBT (Queer) Community I want to do health assessments, so my patients know that their orientation and gender will not be factors in the diagnosis.
• Addressing Mental Health Inequities: A Focus on LGBTQ Communities The main bioethical principles of organ transplantation that should be considered are beneficence – to act for the benefit of a patient, non-maleficence – not to harm, autonomy respect for a person’s choice, justice fairness, […]
• Transnationalism and Identity: Gomez’s High-Risk Homosexual Categorization is an actual problem of society, which is covered in modern literature and is interconnected with such concepts as transnationalism and identity. The only mature and responsible behavior is not to impose them on […]
• Migrant Streams and LGBTQIA (Queer) Experiences in Nursing The response of the staff to Milagro’s incomplete health records is characterized by frustration and the desire to strengthen their understanding of the situation.
• Individual and Structural Discrimination Toward LGBT (Queer) Military Personnel Consequently, LGBT military personnel are potentially even more vulnerable to mental health issues due to the combined stress of being LGBT and being in the military.
• Health Disparities in the Transgender Community The purpose of the research study is to improve health disparities in the transgender community by eliminating financial barriers, discrimination, lack of cultural competence of providers, and socioeconomic and health system barriers that will increase […]
• Transgender Bathroom Policies in Schools The topic of why transgender pupils cannot simply utilize private rooms designated for such gender identification, given that individuals who identify as boys and girls have their washrooms, is at the heart of the discussion […]
• LGBTQ (Queer) Community’s Challenges in Healthcare For example, the absence of connectivity in healthcare and services for LGBTQ individuals is often isolated from sexual and reproductive health care owing to structural and financing barriers and damaging heteronormative attitudes.
• Mental Health Equity for Queer (LGBTQ) People My support for mental health equity in the LGBTQ community as a clinical mental health counselor will require my understanding of cultural competency and how to can use it in practice.
• Nurses’ Care of LGBTQ (Queer) Patients The involvement of the NPD practitioners will make sure that the students, more so the ones ready to head into the field, handle the patients at their best.
• The Transgender Teens Policy Issues Problem recognition involves recognizing that policies serving to protect the interests of transgender teens need proper enforcement or even proper formulation to ensure effectiveness in protecting and ensuring the best interests of the children.
• Nursing: HIV Among Queer (LGBT) Community A combinatory program is required to reduce the rates of HIV transmission, improve the prevention techniques against the virus and ensure the early-stage diagnosis procedures are as effective as possible.
• LGBTQ+ Families: Discrimination and Challenges The family model directly affects the social status of family members and the well-being of children. LGBTQ+ families’ wealth level is lower than that of families in the neighborhood due to labor discrimination.
• LGBTQ Members: Discrimination and Stigmatization What remains unclear from the reading is the notion that before the 1990s, people from the middle class expressed abiding and strong desires to be acknowledged as “the other sex”.
• An Interest Group: The Rights of the LGBT One of the urgent problems in the United States remains the decision on the rights of homosexuals and other representatives of the LGBT.
• Los Angeles LGBT Center’s Analysis Internal factors of the organization are cultural competencies, core values, and the effective management of the organization. They determine the goals and aims of the company in the field of healthcare services.
• The Issue of Transgender in Sporting Activities Transgender women’s increased body strength and mass make it unfair for them to compete with cisgender women in the same sporting categories. The IOC sets the recommended testosterone level for transgender women to participate in […]
• Transgender Women in Sports: Is the Threat Real? In this regard, it can be argued that the advantages of transgender women are a barrier to women’s sports. However, the topic of transgender people has received the most discussion in the last few years […]
• The Advantages of Transgender Women Are a Barrier to Women’s Sports The main counterargument of proponents of transpeople participation in women’s sports is that there is no proven link between biology and endurance.
• The Article “The Transgender Threat to Women’s Sports” by Abigail Shrier Abigail Shrier’s article The Transgender Threat to Women’s Sports provides a series of arguments and evidence that support the idea of excluding transgender people from women’s sports.
• Transgender Women Take Part in Sports Competitions The issues that support this statement are unequal muscular mass of men and women unchanged by transgender therapy; and unequal height and length of the body needed in game sports and jumping.
• Recognizing Homosexuality as a Personal Identity According to Freud, all human beings are inherently bisexual, and homosexuality results from a malfunction in the process of sexual development.
• Lesbian and Gay Parenthood: Gender and Language However, when people see a lesbian couple whose attitude towards their children is the same as the one in heterosexual couples, they may change their attitude towards lesbian motherhood.
• Transgender Participation in Sports Among the successes in resolving the subject of transgenderism in society, medicine, psychology and sports, scientists include the exclusion of transgender issues from the sections of psychiatric diseases, and their inclusion in the section of […]
• Suicide Risk in the LGBTQ Community As a result, it is vital to conduct a thorough analysis of all the factors contributing to the health disparity and identify the possible solutions to the problem of suicide risk among LGBTQ individuals.
• Protecting Queer People (LGBTQ+) in San Antonio The law was written in such a way that sexual orientation and gender identity were added to the list of protected classes.
• Queer (LGBT) in Roman and Greek Civilizations Its visions of beauty, relations, and a sense of life created the basis of the current people’s mentality. In both these ancient states, same-sex relations were a part of their culture and resulted from the […]
• Homosexuality From a Christian Viewpoint However, the idea of “orientation” as a property inherent in a particular person is relatively new; it appears only towards the end of the 19th century, making it difficult to directly compare the phenomenon of […]
• LGBTQI+ People: Issues They Face and Advocating for Them This is evident in the division of labor between men and women, which demonstrates one of the expectations of society concerning gender-associated roles.
• Becoming an Ally of the Queer (LGBT) Population From my point of view, this state of affairs is not appropriate and should be addressed, meaning that I could act as an ally for social justice. This information reveals that allying with the LGBT […]
• Depression among Homosexual Males The literature used for the research on the paper aims to overview depression among homosexual males and describe the role of the nurse and practices based on the Recovery Model throughout the depression.
• Suicidal Thoughts Among LGBTQ Youth: Client’s Case Assessment The therapist must exercise special caution and delicacy while evaluating the factors related to the case and engaging the LGBTQ client in the process of treatment.
• Aspects of Identity: Transgender Status, Gender Identity In many countries in Europe and the rest of the world, the whites always obtain more benefits at the expense of the people of color and other races.
• Transgender Women Should Be Allowed to Compete in Olympic Sports It is all due to the higher level of testosterone in their bodies and that some of them can pretend to be transgender to compete against women.
• The Use of Psychoactive Substances by LGBT Youth The purpose of this survey is to identify how reliable the information is that LGBT community adolescents are more likely to use psychoactive substances than heterosexual youth.
• Homosexuality as Social Construction His research has focused on the evolution of homosexuality from the nineteenth century to the present day, the widespread public regulation of homosexuality in Britain, and the ways that allowed sexuality to become the object […]
• Walmart: Insufficient Support of LGBTQ LBGTQ presumably are the category of the population that still is facing one of the highest degrees of xenophobia, for which reason the need for inclusion initiatives remains considerable.
• Queer (LGBT) Teenage Bullying at School The importance of this source to the research is associated with the significant role that youth organizations have to play towards minimizing bullying among LGBT students.
• Should Gay Couples Have the Same Adoption Rights as Straight Couples? The authors of this article decide to focus on the children of gay men as compared to those of heterosexual parents in their study.
• Lesbian, Gay, Bisexual, Transgender, and Queer Families’ Issues In tendency for this, it is essential to analyze issues faced by such families in the community and thus provide recommendations on approaches to adopt during counseling sessions of LGBTQ families.
• Considering Social Acceptability of Transgender and Transracial Identities This essay will examine two articles providing different views on transgender and transracial identities and argue that considerations used to support the transgender community are not transferable to the issue of transracial.
• COVID-19 and the Mental Well-Being of LGBTQ+ Community The newspaper article studied for this week highlighted recent questions about the relationship between COVID-19 coronavirus infection and the mental well-being of Americans in the LGBTQ+ community.
• The Church’s Attitude Toward Homosexual Marriage Erickson Millard claims that Jesus’s teaching about the permanence of marriage is based on the fact that: God made humanity as male and female and pronounced them to be one.
• Homosexuality and Feminism in the TV Series The depiction of these complex topics in the TV series of the humoristic genre implies both regressive and progressive impulses for the audience.
• Queer (LGBTQ) Therapy and Religious Impact Secondly, LGBTQ+ community members face an array of challenges, which are not seen by the rest of the population. The necessity is caused by unique unfortunate aspects of these people’s lives, which must be addressed […]
• “Social Attitudes Regarding Same-Sex Marriage and LGBT…” by Hatzenbuehler It relates to the fact that the scientists failed to articulate a research question in the proper form. However, it is possible to mention that the two hypotheses mitigate the adverse effect of the lacking […]
• Anti-Transgender and Anti-LGBQ Violence Crisis in the US The vicious circle of minority stress that leads to marginalization and the marginalization that contributes to the stigma has to be broken.
• LGBT (Lesbian, Gay, Bisexual, and Transgender) in Canada, Japan and China With a perfect understanding of the LGBTQ issue in Canada, my team and I started to compare LGBTQ in Canada, China, and Japan.
• The Defense of Marriage Act: LGBTQ + Community One of the milestones in the development of the struggle of members of the LGBTQ + community for their rights in the United States is the adoption of the Defense of Marriage Act.
• Mental Health Problems in Bisexuals Thus, the study appears to be insightful in the context of exploring the mental health of bisexuals. This article is informative, as it describes that the aforementioned factors appear to be influential considerably in the […]
• Mental Health in Bisexuals: Mental Health Issues The current research views the mental health of bisexuals from several different perspectives in order to evaluate all the possible mechanisms that could have contributed to mental health issues in bisexual individuals over the course […]
• Why LGBTQ+ (Lesbian, Gay, Bisexual, Transgender, Queer) Is Becoming Popular In the context of the continuity of experience, morality, and moral values, it is appropriate to emphasize one of the most apparent global trends, namely the gradual recognition of the inalienable rights of the LGBTQ+ […]
• Teaching Strategies for LGBTQ (Queer) Community Men and women have different learning styles and orientations that depend on past experiences, interests, and social and biological roles. Therefore, educators should learn the art of inquiry to assess a group, inform them of […]
• Abuse in the Queer (LGBTQ) Community Rolle et al.establish that there is an overwhelming increase in the rate of abuse across the LGBT community mainly because of their societal stigma and potential rejection. The consistent abuse of the individuals is a […]
• LGBTQ: Personal Characteristics in Health Promotion According to GLMA, since the patient’s cultural relevance is vital to improve their health in this healthcare facility, in addition to biophysical information, the questionnaire should contain cultural questions.
• Kahiu’s Rafiki Movie: Stereotypes Regarding Homosexuality Kahiu’s Rafiki movie is a salvo regarding an ongoing cultural conflict in Kenya over the rights of the LGBTQ community. The reason is that they live in a society that prevents them from expressing the […]
• The Gay Gene: Understanding Human Sexuality If this gene existed and it was similar to a gay gene, it would explain the difference in gay people. If this happened, there would be a great change in the way gay people are […]
• HIV Transmission From Homosexual Men Receiving Cure The study reaches the following conclusions: In general, male partners to MSM receiving treatment are at risk of contracting HIV virus although the risk is relative to condom use as well as the last time […]
• Gay Couples as Vulnerable Population and Self-Awareness The idea of same-sex marriages has developed in America to a legal platform. Cultural beliefs that undermine the role of same-sex parenting have an impact on the efficacy of gay couples as parents.
• The Gay Marriages: Ethical and Economic Perspectives Among the key ethical dilemmas that are related to the issue in question, the conflict between religious beliefs and the necessity to provide the aforementioned services, the issue regarding the company’s needs v.its duty to […]
• The Houston Gay Community’s Health Nursing Considering the demographics of this population group, this study seeks to carry out a community health analysis of the Houston Texas gay community, with a special emphasis on the health risks and health implications in […]
• Homicides Associated With Homosexual Lifestyle Knight notes that murders by homosexuals are very common and most of the times they involve both sexes, either as the victims or the assailants.
• HIV Intervention in Gay Community The AIDS scourge is at the center of this study because this paper seeks to address AIDS as a special health concern affecting the gay community in the Montrose area, with a clear aim of […]
• Medical and Social Stances on Homosexuality The main aim of the essay is to highlight the medical and social view of homosexuality. There is no doubt that homosexuality is the current problem that threatens to wreck marriages and accelerate the spread […]
• Attitude to the LGBTQ Rights in the Political System LGBTQ rights have advanced many positions in the last several decades. There is quantitative evidence regarding the increase in public support of gay rights.
• LGBTQ Rights: Sexual Minority Members Discrimination In the past few years, the number of legal cases related to discrimination against LGBTQ representatives has been growing. In the past 30 years, LGBTQ activists have begun to fight for members of sexual minorities’ […]
• Social Work With Disabled Representatives of LGBT Community Members of the LGBT community with disabilities are one of the most invisible and closed groups, both within the community itself and in society at large.
• The Opinion of Americans on Whether Gay Marriage Should Be Allowed or Not Based on the political nature of the population, 43% of the democrats think, American society supports gay marriages and only 18% of the republicans hold the same view.
• Sexuality, Marriage, Gay Rights The supremacy of law and protection of people right lie in the heart of the protection of the freedom of personality.”Part of the basis of democratic government in the United States is a system of […]
• Lesbian Motherhood: Identity Issues In the studies of Moore and Hequembourg, the problems of lesbian and black lesbian mothers are explored, while it is pointed out that women of color and those belonging to lower classes appear to be […]
• The Gay Community’s Activism Events Research through interviews actually indicates that more than 60% of the population in the United States has come to the recognition and appreciation of their gay counterparts.
• ”Refugees From Amerika: A Gay Manifesto” Context Review In the 1950s, the West Coast became one of the pulsing centers of the counterculture, heralded in San Francisco by exponents of the Beat generation, including Lawrence Ferlinghetti and Allen Ginsberg, the latter openly gay.
• The Debate Over Gay Rights in American Politics Proponents of gay rights vigorously dispute these interpretations, but many people on both sides of the issue do not realize that the Bible has historically been used to argue many things in the past including […]
• Democracy: Forms, Requirements and Homosexuality Democracy exists in two major forms there is the liberal democracy which is a very capitalistic economic approach in nature while the other form is a socialist democracy that embraces economic aspects like subsidies and […]
• Societal Attitudes Toward Homosexuality Therefore, people should not be homophobic but should try as much as possible to learn and understand the reasons as they interact with these people.
• The Case Against Gay Marriage The Constitutional protection to equal rights under the law has been invoked over and over again to try and afford homosexuals “equal right” to the social institution of marriage and to social security when one […]
• Re-Thinking Homosexual Marriage in Rational and Ethical Fashion We demonstrate that the way out of the hysterical debate is to consider soberly the basis for supporting the ordinary family as the basic unit of society and protector of the next generation.
• Parental Rejection Effects on Homosexuals Society needs to come to terms that it has to include the homosexuals among and as one of them and attend to their needs as effectively as for the rest of it.
• Gay Marriage and Bible: Differences From Heterosexual Practice When respected the bonds of marriage leads to the good not only of the couple and their children, but also to the good of society as a whole.
• Heterosexuality, Homosexuality and the Law In this respect the paper deals with the aspect of sociological research on the problem of heterosexuality and a lack of constructive data as for the sociological survey on the issue.
• Gay Marriage: Evaluation Argument The basic theme of the article was to present advocacy of gay marriage and a thorough presentation of arguments in favor of the legalization of gay marriages.
• Harassment of Young Adults Who Are Gay, Lesbian, Bisexual, Transgender, Questioning According to the professional code of ethics, it is the duty of a social worker to help people in need and with problems.
• Homosexuality Aspects in Nazi Germany Dominating such a household would be quite easy for the German authorities because all they had to do was to convert the husband and the rest of the family would follow without question.
• Lesbian, Gay, Bisexual, and Transgender Ideation, Correlations With ‘Suicidality’ In addition, experience of verbal ill-treatment and physical assault intensified feeling suicidal for both heterosexual and gay or bisexual men, not just for homosexual men alone as contained in many research findings, and that social […]
• Homosexuality: Explanations of Origins and Causes Seen from the perspective of sexual orientation, homosexuality is “a lasting pattern of or inclination to encounter sexual, affectional, or romantic attractions predominantly to people of the same sex; it also relates to an individual’s […]
• Homophobia in Social Workers: Gay Affirmative Practice Scale The obvious limitation of the study is the extremely low response rate. The sample size is the key strength of the study.
• The Idea of Gay Parenting First of all, there have not been any studies done and proved that children of gay or lesbian parents are disadvantaged in any significant respect relative to children of heterosexual parents.
• Being Gay in Canada: Faced Problems and Difficulties It has encouraged immigration of Canada from all corners of the world and the homosexuals are making plans to move to this part of the globe to secure their rights and enjoy their life in […]
• Homosexual Stereotypes in Film and TV Homosexuals are feeling more comfortable and open with their sexuality mainly due to the rise of new shows on American television that feature gay individuals and this exposure has resulted in a deep awareness of […]
• Gay Culture’s Influence on Hip Hop Fashion Gay men have the influence of female fashion design due to the fact that most of the designers of female clothes are men and most of them are homosexual.
• Feminism: Liberal, Black, Radical, and Lesbian 2 In the 1960s and the 1970s, liberal feminism focused on working women’s issues and the impact of experiences that females of any race could have.
• Durable Inequalities in Relation to the LGBT Community in the United States The purpose of this paper is to discuss the phenomenon of durable inequalities with reference to the LGBT community in the US society to understand how four aspects of this concept are reflected in LGBT […]
• Ethical Issues of the Transgender Rights One of the most significant burdens transgender people experience is the recognition of their identity. Therefore, to increase the chances for transgender adults’ health care, it is important to pay thorough attention to any signs […]
• Growing Up Transgender: Malisa’s Story on NBC News It is essential to develop a better understanding of the concept of gender in relation to children and their development to ensure the protection of the interests of all people and, thus, improve their lives.
• Gay Marriage: Societal Suicide While Colson and Morse cannot neglect the need to oppose gay marriage because it destroys human society, the tone, references to the law, and the language chosen for the article help the reader understand the […]
• Transgender Bathroom Rights and Legal Reforms One of the themes that deserve discussion is the possibility of creating transgender baths and the rights that can be given to this category of the population.
• Anorexia Nervosa (AN) and LGBTQ Suicide Awareness Concerning the format, the design of the poster is good and the words are readable. The colors and contrasts enhance the readability of the content and stress the key points, such as AN indicators, risk […]
• Health Care for Transgender Individuals However, the medicalization of transsexualism made it more difficult to receive the treatment as individuals have to prove that they have such problems, and it is not just a temperate state of their mind that […]
• Racism in Lesbians, Gays, Bisexuals, Transgenders Instead of supporting one another as members of a minority group, these people arrange internal arguments within the society of LGBT that leads to the increased feeling of depression and psychological pressure on behalf of […]
• Philosophy: “The Gay Science” by Friedrich Nietzsche Darwin gave the world his famous book On the Origin of Species, in which he tried to trace the genealogy of some species and which made a revolution in the world of science.
• Indians in the 19th Century vs. Gay’s Struggle Today The plight of American Indians in 19thcentury The present plight of the gay struggle for acceptance Legislations The Dewes Severalty Act of 1887 was passed on February 8th, 1887, with an intention to allot lands to individuals (Nichols 125). It was perceived that by allocating lands to Native Americans, the government would not have to […]
• Open Homosexuals’ Effects on Military Morale Britton and Williams start by noting that when President Clinton announced his intention to lift the ban that restricted homosexuals from participating in the military service, a debate emerged in which the performance of lesbians […]
• Homosexual Religious and Legal Rights Another recommendation is that the legal structures that govern the issue of homosexuality should be coherent and considerate. Conclusively, it is evident that legal and religious provisions differ remarkably on their stands regarding the matters […]
• Sociological Imagination of Homosexuality This is due to the commonality of problems that we may have as members of a given society. I did not know whether the signs I was exhibiting were that of a homosexual or it […]
• “An Asian Lesbian’s Struggle” by C. Allyson Lee In the end, the author confesses that she has finally come to terms with herself, and she is proud of being an Asian lesbian.
• Gender Issues and Sexuality: Social Perspective and Distinction It is rather interesting to note that society today has such a well-established preconception regarding genders that when presented with alternatives to such established norms the result has been subject to confusion, disdain, at times […]
• Children in Gay and Lesbian Couples These techniques of getting children not only provide gay and lesbian couples with an ethical method to have children, but they also provide them with a chance to raise children for the donors.
• Homosexuals and Their Personal Culture Unique culture generally refers to a set of beliefs, values, or generally the way of life of an individual irrespective of the way of life of people in the larger society.
• Gay and Lesbian Adoption Issues The end of the 20th and the beginning of the 21st century are prominent in the evolution and empowerment of the LGBTQ movement.
• Cancer Screening in Lesbians, Gays, Transgenders Moreover, one of the diseases that are the burden of American society as a whole and the LGBT population, in particular, is cancer.
• Homosexuality in “Laura” and “Brokeback Mountain” 1 It may seem that the representation of Waldo embodies the features of sexual perversion and decadence, as expressed by the sexual intercourse of the young men with the older man along with the unusual […]
• Gay Society and Challenges in “Gay” by Anna Quindlen It explains that they have to accept the profound sexual differences that arise between them and their children. It has also disclosed the fact that men find it difficult to accept their gay children since […]
• Lesbian, Gay, Bisexual, Transgender at Life Stages In general, all people are claimed to be equal in the USA, however, there is a high possibility to lose a job or fail to be applied to it if one is a representative of […]
• Transgender Bathroom Rights and Needed Policy In both articles, the subject of the study is the right of transgenders to access bathrooms according to the preferences of these people.
• Women in Sports: Policy for Transgender Players Drawing from this elucidation, the proposed policy statement on transgender participation in mixed leagues will not require transgender athletes to prove their gender identity through the testimony of professional experts and psychologists; on the contrary, […]
• Gay Marriage and Its Social Acceptance in the US It is due to this greater level of social acceptance as well as government support of gay marriage that Clinton changed his position in 2013 regarding his support of the Defense of Marriage Act by […]
• LGBT Literature: “The Picture of Dorian Gray” The chosen book is Oscar Wilde’s 1891 classic: The Picture of Dorian Gray; a story carefully fashioned to affirm the tilt youths have toward beauty, and the extent most could go to retain that unique […]
• Transgender Inclusivity in Higher Education The individuals and organizations opposing trans inclusion in higher education stress that one of the main purposes of all-female colleges is to ensure the safety of the female students.
• Amy Zimmerman: It Ain’t Easy Being Bisexual on TV Some experts also point out the importance of the good evidence that is related to the core thesis of the paper and supports the ideas’ persuasiveness; this criterion was, likewise, included in the list.
• British vs. Japanese Homosexuality Criminal Laws Nowadays, it is used in most of the countries that want to emphasize the diversity of the issue. It was not until the 1960s that the prominence of liberalisation of sex activity started to be […]
• Age Bias, Disability, Gay Rights in the Workplace The article emphasises on the importance of paying attention to the language people use in the workplace and the effects that the misuse of language may have on the company.
• Sexual Strangers: LGBT Politics in United States By considering the concepts of citizenship and cosmopolitanism, the two works explain why inclusion, participation, and perception of the LGBTQ community in the United States is problematic.
• United States v. Windsor – Homosexual Rights
• Parenting: Learning That an Adolescent Is Gay or Lesbian
• Challenges for Educators: Lesbian, Gay, and Bisexual Families
• LGBTQ Issues in Korean Film Industry
• Korean LGBTQ Films: The King and the Clown and Hello My Love
• Homosexual Discrimination in Our Society: Causes and Effects
• Homosexual Students and Bullying
• Gay Judge’s Ruling Should Be Thrown Out
• Relations Between Homosexuality and Indian Culture
• Gay and Lesbian Relationships’ Nature
• Legalizing Gay Marriage in the US
• The Evolution of the LGBT Rights
• Queer Activism Influences on the Social Development of LGBT
• “Gay Marriages” by Michael Nava and Robert Dawidoff
• Dating Sites: Gay Latino Men and Women in Los Angeles
• Globalization and Gay Tourism: Learning to Be Tolerant
• Gay Marriage’s Social and Religious Debates
• Members of the LGBT Community
• Gay Marriage in The UK
• Is homosexuality an Innate or an Acquired Trait?
• Gay Marriage: Debating the Ethics, Religion, and Culture Analytical
• Homosexuality, Religion and Atheism
• Why Homosexuality Should Be Illegal
• Homosexuals’ Right to Marry
• Lesbian, Gay, Bisexual, and Transgendered Labor and Employment Issues
• LGBT Labor and Employment Issues
• Transgender Students on Colleges: Needs and Challenges
• Lesbian, Gay, Bisexual and Transgender Sexuality in the Hispanic Culture
• Problems Experienced by Children of Homosexual Parents
• Is Homosexuality a Psychological Condition?
• Gay Marriages and US Constitution
• The Issue of Gay Marriages: Meaning, Importance and Cons
• Views of Young Australian and Chinese Adults on Homosexuality
• Legalizing Gay Marriage
• The Article “Against Gay Marriage” by William J. Bennett
• Gay Marriage, Same-Sex Parenting, And America’s Children
• Homosexuality Criticism Rates
• Clinton Homosexual Discrimination Policy
• Gay Couples’ Right to Marriage
• Discrimination, Social Exclusion and Violence among the LGBT Community
• Homosexuality: Why only some intimacies are labeled as homosexuality
• Defending Gay Marriage
• Relation of Gay Marriage to the Definition of Marriage
• Setting the Parameters for Regarding Homosexuality: To Whose Doors Should One Lay the Blame To?
• “The New Gay Teenager” by Ritch Savin Williams
• Gay Marriage: Culture, Religion, and Society
• Homosexuality in the Contemporary Society
• Gay Marriages in New York
• Suicides Among Male Teen Homosexuals: Harassment, Shame or Stigma?
• The Homosexual Lifestyle Issues
• Why Gay Marriages Should Not Be Legalized?
• Gay Marriage as a Civil Rights Issue
• Gay Marriage and Parenting
• Should Gay Marriages Be Allowed?
• Gender Studies: Gay Rights
• Gay Couples Should Not to Marry
• Arguments for and against Homosexuality: A Civil rights & Liberties Perspective
• Gays in the Military
• Reasons of the High Homosexual Marriage Rate
• BEAR Magazine: Lifestyle Entertainment for Gay Men
• Gay Marriage and Decision Massachusetts Supreme Judicial Court
• Gay Denied their ‘Rights’ in Australia
• Arguments for Gay Marriages
• Gender Studies: Gays and Lesbians Issues in 1940’s and 1950’s
• Young Opinion on Homosexuality
• Gay Marriages: Why Not Legalize Them?
• Should We Allow Gay Marriages as Civil Unions?
• Homosexuals Should Not Be Allowed to Adopt Children
• Castro Gay Village’ Gentrification in San Francisco
• Media and Homosexuality
• Adopted Children With Gay Parents Have Better Chances of Succeeding
• Must gay marriage to be legal?
• Should Homosexuals be Allowed to Legally Marry?
• Gay Marriage in the U.S.
• A Critical Evaluation of Historical & Scientific Standpoints on Homosexuality
• Gay marriage and homosexuality
• Social Justice and Gay Rights
• Gay Marriage Legalization
• Gay in the Military
• What Does LGBT Mean?
• How LGBT Live in Russia?
• Why Should the LGBT Community Serve Openly?
• How LGBT Live in India?
• How Can I Be More Inclusive With LGBT?
• Are LGBT People Discriminated Against in the Hiring Process?
• Why Should the LGBT Community Have Equal Rights?
• What Were Cracker Barrels’ Reasons for Firing Their LGBT Employees?
• How Does LGBT Culture Fall in Our Society Today?
• How Happy Could LGBT People Be in a Homophobic Society Such as Ours?
• Why LGBT Color Is Rainbow?
• Why LGBT Teachers May Make Exceptional School Leaders?
• How Does Stress Affect the LGBT Community?
• Why Are LGBT Students Committing Suicide More Than Non?
• Does LGBT Inclusion Promote National Innovative Capacity?
• How Can I Be Kind to LGBT?
• Are LGBT People Born This Way?
• Does LGBT Marriage Threaten the Family?
• How Are LGBT People Represented on TV?
• How Virginia Woolf’s Orlando Subverted Censorship and Revolutionized the Politics of LGBT Love in 1928?
• What Are the Different Flags for LGBT?
• How LGBT Live in the USA?
• How Successful Are LGBT People Straight Alliances?
• Are You Born LGBT Person?
• Were There LGBT Subcultures From the 1900s to the 1960s?
• Homophobia Topics
• Relationship Research Ideas
• Freedom of Speech Ideas
• Family Titles
• Censorship Essay Ideas
• Sexism Essay Ideas
• Workplace Discrimination Research Topics
• Stereotype Topics
• Chicago (A-D)
• Chicago (N-B)

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LGBTQ teenagers are creating new online subcultures to combat oppression

Principal Lecturer in Media Studies, University of Brighton

Disclosure statement

Olu Jenzen does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

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The internet can be an ugly place, especially for young people who identify as lesbian, gay, bisexual, trans or queer. Cyberbullying is difficult to combat, because the bullies are often anonymous. And toxic debates can fester on social media: the 2017 Stonewall school report found that “two in five LGBT young people are bullied online”.

Then came Harry Brewis. The young YouTuber – also known by his handle, Hbomberguy – raised £265,000 for the UK charity Mermaids to support gender diverse young people, by streaming his 57-hour Donkey Kong 64 marathon online.

Public figures including US congresswoman Alexandria Ocasio-Cortez and activist Chelsea Manning reportedly attended Brewis’ stream via online platform Twitch , which allows viewers to chat and cheer on their favourite gamers while they play.

Aside from blowing his £3,000 funding goal out of the water, Brewis’ actions have shone a light on how young people are breaking new political ground on the internet – and especially in the male-dominated sphere of online gaming – by carving out space for the marginalised voices of LGBTQ young people.

Measuring what matters

My own research has uncovered a huge diversity and abundance of social media and online forums, where LGBTQ young people are creating new civic and community spaces from the privacy of their bedrooms.

There’s been very little investigation into these emerging forms of online activism, in part because researchers and journalists are fixated on mainstream social networking sites such as Facebook and Twitter, and are all too often directed by the data generated by these sites’ own analytics tool.

In other words, they often assume that the most-clicked YouTube video or the most shared tweet is particularly meaningful to users. But if you talk to young people directly, a very different picture emerges.

The LGBTQ teenagers I spoke to in my research explained how they explored issues around trans identities and queer sexualities through subcultural online community websites. These included Fur Affinity (a fan forum with an interest in animal fantasy writing and art), trans community subreddits on Reddit, Sherlock fan fiction and online comics. These platforms are not widely recognised as online activist spaces, as such.

LGBTQ teenagers also made use of Facebook and YouTube, of course, but they were very aware of how the values, interests and opinions of straight, cis-gendered people prevail on these platforms, as in society at large.

They used a range of strategies to negotiate this, including turning to online counterpublics – alternative public spheres where challenges to dominant views can be expressed, shaped and shared (Tumblr would be the place to look for queer and trans counterpublics).

They also took a creative approach to overcoming the built-in constraints on sites such as Facebook – for example, the highly structured process of setting up and maintaining a user profile, which limits the way people can construct their online identity (for example, the rule that people must use their real name) – and creating their own content such as YouTube vlogs and humorous political memes, gifs and mashups.

Calling out the haters

In these ways and more, young LGBTQ people are pushing the frontiers of what’s recognised as activism and creating new strategies to combat oppression. One fascinating example of this is the way new categories are emerging in online social media culture.

Take, for example, the term “hater”. It’s used to describe those posting hyper critical or hurtful comments on Facebook posts, blogs or YouTube videos, typically involving homophobic, racist or sexist attacks or bullying. Labelling these people “haters” makes it possible to name them, talk about them and open up their behaviour to critical analysis.

As young people increasingly talk back to “the haters”, this creates opportunities for those targeted by hate speech to form alliances and develop new strategies for dealing with homo and transphobia. Indeed, addressing haters is emerging and evolving as a whole genre of social media activity in itself.

An example of this might be reading out haters’ comments and meeting them with your own experience, as teen vlogger Brendan Jordan does, using humour to call out the stupidity of the online hate.

It’s important to recognise how young people negotiate – and sometimes subvert – the values and norms incorporated by online platforms, to explore issues around gender, sexuality and identities through activism and community formation.

They are aware that the very DNA of the social media and digital technologies at our disposal are coded straight and cis – and this hidden fact has real-life consequences. Imagine being young and gender questioning, and googling “trans” to explore alternative gender expressions - the image that the internet will reflect back at you is not a bright or positive one.

The Mermaids charity has been under attack lately, not only in the tabloid press but also online. So much so that the Big Lottery Fund announced it would review its decision to award a £500,000 grant, after Father Ted sitcom writer Graham Linehan rallied opposition to the charity on parenting website Mumsnet. But Brewis’ efforts offers significant funds and a much-needed counterbalance to transphobic rhetoric, and proves that online subcultures should not be underestimated as a space for social activism.

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Essay: LGBT subcultures can be a form of resistance against dominant cultures

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In recent years, there has been a deeper understanding of queer youth cultures, with society becoming more accepting. However, there is still stigmatisation towards LGBT youth which often leads to them creating their own subcultures which can be a form of resistance against dominant cultures. Queer theory is a movement away from the idea that there are just ‘men’ and ‘women’ in society today and that there is now a wider range of sexualities and genders which are more fluid (Saunders, 2017). Over the years, subcultures have had a variety of definitions and been the subject to change. Subcultures are groups of people who tend to have something in common with each other, which is often what distinguishes them from other groups within society (Hall and Jefferson, 2012). Foucault suggests that sexuality is not a natural feature of human life but a constructed category of experience which has historical, social and cultural, rather than biological origins. He highlighted the crucial role of institutions and discourses in the formation of sexuality and was concerned with how sexuality functions with society (Foucault and Hurley, 1990). The Chicago School of Sociology built the foundations for subcultural theory and analysis and were interested in making sense of the groups cultures and considered the city a social laboratory. The focus was to carry out detailed ethnographic work and using participant observation to collect rich qualitative data. One of the major works to come from the Chicago school is the idea of ‘human ecology’ which suggests that the city is an ecological organism in which different groups are competing for resources and in society these subcultures have their own belief system. The Zonal Hypothesis provided an explanation of urban development, with the city evolving through concentric circles with each layer representing a different circle of social and cultural life. Burgess constructed a social map of the city to provide a deeper understanding of the social organisation of the city in which can be understood on a sociological basis; he suggested that the heart of the city is business district which is characterised by a small residential population due to high property value and zone of transition is characterised by residential deterioration and an area in which there is constant change, with the high levels of delinquency in this area a result of social disorganisation (Gelder, 2005) Albert Cohen researched delinquent working class youth subcultures in the poorer areas of the city. He found that they were frustrated towards their status so in turn created a connection with others who were experiencing similar frustration and carried out delinquent activities. LGBT youth make up 24% of the homeless population, often due to the rejection they faced from their family after ‘coming out’ (The Big Issue, 2017). This is increased where families were working class, where they already struggle to provide support to their member, but this demand is then intensified when an individual comes out as LGBT. Not only do they face this discrimination at home, it often continues into their education too from their peers. This sense of not belonging leads them to suffering from bullying and exclusion in all aspects of their lives, this can lead LGBT individuals to leaving the family home, mental health problems, abuse and victimisation, suicide and many other problems linked to their gender and sexuality. Being socially excluded from the dominant values leads them to form groups with people who have similar experiences or ideas as them. One individual refused to describe their current state as being ‘homeless’ after leaving their family home but as a state of ‘displacement’, as they were just finding their feet after leaving their childhood family home and trying to find employment before starting a new life with a support system who were accepting of them and supportive. This can be seen as a form of resistance, as many LGBT youth are resisting against their family’s negative viewpoints by refusing to accept their opinions and leaving their homes with nothing and then seeking a better life for themselves and building a new support system. They often have no choice in leaving the family home, due to individuals feeling like they haven’t chosen to be a certain gender or sexuality, it is just who they were born as. There are centres across America which are dedicated to tackling youth homelessness, which are considered communities by those facing homelessness (Oakley, 2018). The Centre for Contemporary Cultural Studies (CCCS) were concerned with explaining the emergence of working class youth subcultures through subcultural theory and analysis in the period after world war II in Britain. They focused on a variety of British youth subcultures, including the Mods and Rockers, teddy boy culture and skinheads, looking at symbolic explanations to the behaviour of working class youth. The CCCS moved away from seeing youth subcultures as a form of deviance but more towards a form of resistance towards hegemony. Hegemony is how the dominant class in society maintains their authority and transmitting their ideologies throughout society to make the subordinate class conform to their beliefs, this is seen in institutions within society such as the police (Bates, 1975). Within schools in the United Kingdom, it is guided to teach about issues including gender identity and same sex marriage. This however is just a guidance, so schools have the freedom to choose whether or not they teach about LGBT relationships, what information they provide about relationships and sex education. A large 95% of students had not learnt about LGBT relationships which is evidence that schools are failing to teach students appropriately about relationships (Beattie, 2018). Facing this challenge with many youth struggling to understand their identity, they turn to the online world to make sense of themselves. This is a place in which youth can find valuable information on LGBT and a support system as individuals are learning about themselves, where online it is easier to create links with people who LGBT youths say are often more supportive than their connections in their offline lives (Palmer et al, 2018). In some states in America, a workshop is taking place within schools to normalise minority genders and sexualities and to help stop the stigma surrounding LGBT relationships. (TedxYouth, 2013). In the 1950s and 1960s, the LGBT community were still subject to violence and harassment and homosexuality was still considered to be a crime in 49 states. The Stonewall Inn is a gay bar in New York City, which was part of a huge movement in resistance for the LGBT community. The Stonewall inn was operated by the New York Mafia, who had an agreement with the police to keep the doors open and in order to make a profit they over charged customers for their drinks. Gay bars like the Stonewall were considered a safe haven for members of the LGBT community, however they were still subject to harassment and were threatened to be exposed to their workplace, friends and families. The police regularly raided the stonewall inn and those customers who were not wearing gender appropriate clothing were subject to violence or a fine. During the early hours of the 28th June 1969, police raided the Stonewall inn and was the outbreak of a riot which lead to become a successful movement in gaining rights for the LGBT community. If those individuals who were in the Stonewall Inn on the night of June 28th 1969 didn’t resist the police orders and fight back for rights, then the LGBT community could be a very different place today and many people may not be as accepting as they are in modern society. In more recent years, the post subcultural theory towards youth subcultures would suggest that these subcultures no longer exist within society with the shift in dynamics within youth. They were critical of the CCCS, although they are still regarded as using a scientific method much of their work fails to reflect the twenty – first century and suggested that the era of working class youth resisting subordination was in the past. Post – subcultural sociologists would argue that in a modern society, the boundaries between clearly defined subcultures have become blurred and youth today have much more freedom to define themselves. They argue that in modern society, there is much more fluidity and individuals are no longer tied to one defining subcultures but can pick and choose aspects from various previously defined subcultures to create a sense of individuality. Post modernists who argue that youth subcultures are in decline put forward the idea of a social group that is no longer tied to social class. Neo – tribes are a response to increasing individualisation, with people no longer seeing themselves as part of a social group but as an individual who can construct their own identity. A neo – tribe is still a social group, but is based upon emotional solidarity, lifestyle choices and consumer choices rather than a shared social position in society. Instead of a place in a subculture being ascribed, a place in a neo – tribe is achieved. Neo – tribes contain a wide range of social class backgrounds and are seen to be a type of escapism from individual’s weekly lives, where they can have fun rather than in the past where they were for political reasons and class based resistance. Individuals have the fluidity to move in and out of neo – tribes (Maffesoli, 2000). In modern society, people are much more open to talking about their gender and sexuality. In the media, television and movie making, the once negative images of homosexual characters have been transformed into a more positive and up beat characters, and there has been a rise in the number of characters within the media. This positive image is a good step to normalising what many people still see today as a bad thing and to stop the stigmatisation surrounding the LGBT community, but one should not be ashamed of their gender or sexuality (McLelland, 2005). Big networking sites such as Facebook has over 60 gender options to choose from and video games, such as the sims, has lifted the gender restrictions when creating characters. This can be seen as a revolutionary step for the LGBT community, as their previous years of resistance against societal norms has allowed them to be recognised when creators are making changes to their content (Wortham, 2016). Shows such as Ru Pauls Drag race are a form of resistance and a voice for the LGBT community, it pushes the boundaries set by society and the government. In America, under the election of the new president they have seen a backwards movement in LGBT becoming normalised and they are once again being marginalised. Those who participate in drag are seen as a form of political resistance against society and they are fighting for what the equality they believe in (Cooper, 2017). Overall, subcultural theory has given us a greater insight into the obdurate forms of resistances about LGBT or queer theory resistance. A key movement in the resistance of LGBT and queer cultures is the Stonewall movement in New York, without this form of resistance much of the rights the LGBT community have today wouldn’t exist. The Chicago school provides evidence about how LGBT groups in areas of lower income are more likely to suffer from discrimination but resist through rejecting the negative stigma and work towards making a better life for themselves. There is evidence that the education system is failing the LGBT community by not providing enough information about the diverse range of genders and sexualities seen within society today, so youth use online sources to find the information, which can be considered a form of resistance. This is because LGBT individuals go online and create an online subculture with those experiencing similar struggles. Although the LGBT community still has a long way to go to gain equality, the forms of resistance are a strong voice in their fight. 9.1.2019

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LGBT Subculture - Essay Example

LGBT is one of the biggest subcultures globally and takes the acronym of Lesbian, gay, bisexuals and transgender in the representation of people in this community. At the start of the sexual revolution which happened in the 1960s, there was not a specific name used in reference to people who were not heterosexually oriented. The term homosexuality was resisted in their description since it was perceived to contain derogatory meaning. Gays and lesbians were the only terms used in reference to male and female homosexuals in the 1970s and early 1980s. The acronym LGBT initially appeared in the United States in 1988, and it was recommended as the neutral word (Fox, 2012). This represented the people in the four groups with respect. LBGT can be described as a complex culture which constitutes three parts namely the LGBT behaviors, LGBT psychology and LGBT movements. A culture can be explained as the social behavior and norms present in human societies. In anthropology, culture is regarded as a central concept encompassing the various phenomena passed through social learning. It includes various aspects such as beliefs, knowledge, morals, and customs among others. This essay will discuss LGBT as a subculture evaluating the psychology and behaviors. These aspects will be discussed as constituents of the culture present in the human society. The LGBT subculture is usually defined as a sexual identity and encompasses sexuality and gender-based identity. It focuses on a diversity of sexuality and identities of genders.

Ethnography can be described as a scientific approach in which there are descriptions of people's customs and cultures. The ethnographer collects data concerning a culture by living in that culture for a certain period and engages in respondent participation. This means taking part in everyday life of the study group while at the same time marinating the position of a researcher. The first ethnography on homosexuality started in the 1920s and 1930s (Matzner, 2015). Research on LGBT has been limited until the 1990s which saw an increased in the sophisticated research concerning the issues of sexual and gender diversity such as the lesbian, and gay among others.

One thing to note is that LGBT has been accepted in some culture while still repelled in others. It is not always easy to change cultural norms of the human society. Just like the many groups in human history, groups of people who have been perceived to live a life that is non-traditional have faced resistance. In many cultures, there has been a lot of stereotyping of behaviors and actions that seek to suppress these behaviors taken. However, LGBT has been able to transverse through the main culture and established itself in some societies. Many countries have made progress towards the acceptance of the LGBT culture and presence of lifestyles that are considered non-traditional (Satinover, 2000). It is also important to not there are areas in which this subculture has not be accepted, and some groups would harm individuals behaving in this manner. Due to this types of reactions, location and fear are critical in the prevalence of the presence of LGBT in individuals. Norms in any culture are usually rigid and resistant to change. Many people who have LGBT behaviors exhibit traditional lifestyles on the outside due to fear of being victimized and rejected by the main culture or in some cases being physically harmed. Despite the developments concerning LGBT, there are still people who are getting victimized, beaten or murdered why they exhibit this type of behavior. This is sad, but communities are instituting measures to accept this type of lifestyle and are taking steps to support the LGBT subculture.

Another issue concerning the LGBT is their unique attributes and sexuality. Concerning the inclusion factors of this identity, there have been debates on the acronym LGBT stands for. Some of the references have been adding two "Qs" to represent questioning and queer, other two "Ts" to represent transvestite and transsexual and also others adding "P" for polyamorous. Primarily, the acronym LFBT has been mostly used to refer to the non-heterosexual or people who identify with the non-heterosexual identity. There have been debates with some groups opposing the umbrella reference siting that there too many variations that are evident. Despite their collective categorization, each group, that is the gay, lesbian and others have worked to establish their own identity (Satinover, 2000). In our present society, the LGBT are characterized by behaviors. For instance, in the United States, there is existence and maintenance of gender-specific dress codes. This can be seen in specific classes and conforms to certain social standards than it is an expression of an individual's sexuality. In the current society, the LGBT community is working towards liberation. This means they are striving to wear what they want with some lesbians seeking to wear suits and ties without being castigated. They consider this not an expression of their sexuality but that of the identity and what they are most comfortable with.

One interesting question that has been around for some time is whether homosexually is genetic or learned. It is essential to note that homosexuality is multifactorial just like all the complex behavioral and mental states. It cannot be considered exclusively biological or exclusively psychological. This behavior can originate from a mixture of various factors such as genetic factors or intrauterine influence. It means the behavior is partly innate to the mother and therefore present in all pregnancies while others are just incidental to a specific pregnancy (Satinover, 2000). Other factors that can contribute to homosexuality is the postnatal environment. This suggests that just like many cultures, homosexuality is partly learned. This means a person can copy from the behavior from their parents, siblings and cultural behavior. Another contributor can be the complex series of reinforced choices that might happen in the critical stages of an individual's development.

In conclusion, LGBT subculture is present globally, but it is known in some parts and not in others. Some of the people are unaware of the present due to factors such as a location of the individual or group of individuals, the acceptance of that particular lifestyle, fear, and availability of social events. Being supported by members of the same groups is also critical in the prevalence of this behavior. The mentioned factors contribute to some lesbian, gay, bisexual or transgender people exhibiting their sexuality more than others. It is therefore important to note that the LGBT experiences vary across regions and cultures. Some cultures are more accepting than others. However, despite anyone's culture and sexual orientation, everyone deserves to be free from social evils such as violence, discrimination, and harassment. Culture in this error is becoming more dynamic and accepting which can be seen in the increase in LGBT marriages and relationships.

Fox, C. (2012). Articulating Sexuality: A Critical History of Gay and Lesbian Anthropology. Retrieved 16 October 2017, from http://Articulating Sexuality a Critical History of Gay and Lesbian Anthropology

Matzner, A. (2015). Ethnography. Retrieved 16 October 2017, from http://www.glbtqarchive.com/ssh/ethnography_ssh_S.pdf

Satinover J. (2000). Is homosexuality innate and inherited? Catholiceducation.org. Retrieved 16 October 2017, from https://www.catholiceducation.org/en/marriage-and-family/sexuality/is-homosexuality-innate-and-inherited.html

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In this guide

3. gender norms and lgbtqi people.

There are a large number of different constellations of genders and sexualities that transgress traditional gender norms. These range from lesbian, gay and bisexual, to queer, trans and non-binary. A person’s gender identity, expression and sexual orientation do not necessarily follow a linear pattern; a person could identify their gender as non-binary and their orientation as being attracted to men. Another person might be a transgender woman attracted to men, making her heterosexual. A third person might be cisgender and pansexual, meaning they are attracted to people regardless of gender or sex. Drawing from classic gender and development insights, if we know that women should not be treated as an essentialised, homogenous group of beings, we should not do the same for LGBTQI people, or people of diverse sexual orientation and gender identity (SOGI).

There are considerable differences in how people live and how they are treated by others across the spectrum of genders and sexualities. As Schilt and Westbrook (2009) argue, power is allocated through one’s position in the sexual and gender hierarchy. Lind (2009) argues that lesbian women are largely invisible to development actors, as they are perceived to be non-mothers, therefore not targeted by reproductive health interventions and social policy, and not facing particular health risks. In Cuba, lesbian and bisexual women who wanted reproductive assistance were unable to acquire it, as they were not considered a priority over heterosexual couples ( Browne, 2018 ). Their unmet needs not only show direct discrimination against LGBTQI people, but also a lack of understanding and ability to consider reproductive needs beyond normative heterosexuality. 

On the other hand, gay men’s bodies are highly visible through pathologising them as hypersexual potential HIV carriers ( Lind, 2009 ). Within the development sector, men who have sex with men (MSM) have been the main queer group receiving attention, potentially at the expense of lesbians, bisexual women, trans* people, and other queer-identified and gender nonconforming people ( Armisen, 2016 ). Armisen’s review of LGBT groups in West Africa found that gay men continue to take the lead in organising while expecting LBT women to take subordinate roles, and even disapprove of effeminacy in other gay men (ibid.). Women with non-normative sexualities may find themselves more restricted than men with non-normative sexualities by general patriarchal norms surrounding dress, mobility and freedoms. 

LGBTQI people are often seen as gender transgressors or gender deviants by other members of society (‘deviant’ meaning any behaviour that threatens the norm or challenges established power) ( Muñoz Boudet et al., 2013: 18 ). Gender and sexuality are both separate and interlinked ( Pereira, 2009 ). For example, one has to have a gender to be able to identify as heterosexual or homosexual. Heterosexuality is both a gendered relationship and a sexual orientation, as it orders domestic life (for example, the gendered division of labour) ( Pereira, 2009 ). Due to the connections between gender and sexuality, sometimes LGB people can be seen as not being ‘real men’ or ‘real women’ due to being attracted to someone of the same sex. Gay men are often seen as gender deviants, described as feminine or effeminate, or performing a ‘woman’s role’ during sex. Synthesised literature on heterosexual adolescent boys in Jamaica shows that their construction of masculinity generally relies on aggression and homophobia ( Smith, 2018 ). For them, being labelled as gay marks a ‘failed masculinity’ (ibid.).

Consequences of breaking gender norms

Breaking gender norms is often perceived as a threat, which can be punished through social sanctions ( Schilt and Westbrook, 2009 ). The very real implications of transgressing norms include violence, homelessness, exclusion from work and from health care ( Eldis, n.d. ). Gender transgressors are easily marked in society, and very often subjected to intense scrutiny, community gossip, and often verbal or physical violence.

Homophobic violence exists everywhere and affects all people perceived to be sexually different, regardless of class, age, ethnicity or gender. Globally, violence motivated by homophobia and transphobia is the third highest category of hate crime, after race and religion ( Smith, 2018 ). Many men who have sex with men, gay men, and bisexual men are subject to violent homophobic attacks, usually perpetrated by other men. The global literature shows strong correlations between masculine gender role stress and violence against women and gay men. When men who value rigid traditional gender roles find themselves unable to fulfil these roles or when a situation requires them to be ‘unmanly’, they experience stress, which often results in violence aimed at controlling people perceived to be feminine ( Baugher and Gazmararian, 2015 ).  In Brazil, a study (conducted in 10 cities) of men who have sex with men shows a high rate of experiences of sexual violence (16%), determined mostly by homophobic prejudice ( Sabidó et al., 2015 ). A South African study conducted in a Northern Cape school shows that young men use homophobic violence to assert themselves as masculine men. Openly gay boys reported name-calling, being picked on, being judged, and verbal harassment ( McArthur, 2015 ). The wider literature suggests that homophobic violence against males is mostly about policing masculinity and upholding traditional masculine norms ( Baugher and Gazmararian, 2015 ).

In some contexts, lesbians may be at high risk of ‘corrective rape’, which is understood as ‘the rape of women (by men) perceived to be not heterosexual, to “cure” them of their sexual orientation’ ( Smith, 2018 ). A lesbian in Zimbabwe recounted her story (Rosenbloom, 1996, cited in Jolly, 2000: 80–81 ): 

[My girlfriend and I] are always on the run because my parents are against what I am. When they found out that I was a lesbian, they tried to force me to find a boyfriend … In the end they forced an old man on me. They locked me in a room and brought him every day to rape me, so I would fall pregnant and be forced to marry him. 

In Quito, Ecuador, two lesbian activists were raped in their apartment after appearing on television to talk about LGBT rights ( Lind, 2009 ). That same study highlighted that acts of violence against gay men and travestis in Ecuador take place in public settings, but most reports of violence against lesbians have been in their homes, or in institutionalised settings. 

State institutions may also be perpetrators of violence. A group of lesbian sex workers in Bangladesh described how they were put into ‘rehabilitation’ centres, where lesbian acts were considered ‘deviant’ and thus heavily punished with isolation, verbal and physical abuse, and flogging by wardens ( Karim, 2018 ). In Jamaica, LGBTQI youth stated that they do not go to the police to report incidents of violence because of fear that there would be a homophobic response (25%) or that the police would not be helpful (40%) ( Smith, 2018 ). Their reluctance is based on previous experiences of poor responses from the police, judiciary and other security forces in Jamaica, which holds true across much of the literature from other country contexts. As Dorey (2016) notes, when reporting crimes, lesbian and bisexual women are likely to be taken less seriously than (perceived) heterosexual women. 

Family relationships

Many LGBTQI people are rejected by their families. The effects can be devastating, especially for young LGBTQI people, who are usually more dependent, economically and emotionally, on their family. They may experience homelessness, poverty, increased risk of abuse, health difficulties and other negative outcomes as a result. Globally, UNESCO reports that 51% of LGBTI youth have experienced prejudice and inequality within their families ( Smith, 2018 ). In West Africa (as in many other parts of the world), bullying by family members is likely to be the first homophobic experience LGBTQI young people face ( Armisen, 2016 ). Bullying and rejection by family can lead to homelessness; in Jamaica, Plan International reports that 40% of young homeless people are LGBT ( Middleton-Lee, 2015 ). In Jamaica, which has been ‘characterized as one of the most homophobic and transphobic societies globally’ ( Smith, 2018: 250 ), there is a divide between rich and poor families with LGBTQI children. The more affluent families were more likely to be tolerant of LGBTQI children, although not usually fully accepting.

School can be a significant setting for marginalisation of and discrimination against LGBTQI youth, but it can also be a productive space for interventions and shaping new norms ( Wernick et al., 2013 ). Homophobic bullying at school often results in poor attendance, dropout and poor academic achievement due to feeling unsafe and uncomfortable ( UNESCO, 2012 ). Bullying (as a punishment for perceived sexual difference) is usually perpetrated by other students rather than teachers, and more often by boys than girls (ibid.). It can also affect students who are not LGBTQI – for instance, by the use of homophobic slurs, reproducing a culture of normalised homophobia. 

In the global North, LGBTQI students are more likely to be excluded from school. One reason is that experiences of bullying may lead them to use violence (in self-defence), or to truancy, which results in disciplinary action ( Snapp et al., 2015 ). This kind of discipline may unfairly punish LGBTQI students instead of supporting them and dealing with the bullying (ibid.). They may become identified as ‘problem’ students. When schools fail to intervene or support LGBTQI students, those students can find it difficult to complete school or to do well. Increasingly, efforts to challenge gender-based violence in schools include a discussion of homophobic bullying. Access to school may be particularly difficult for transgender students, if uniform and toilet facilities do not accommodate their specific needs ( UNESCO, 2012 ). Gender nonconforming students are likely to be disproportionately punished for dress code violations ( Snapp et al., 2015 ).

Health care

Gender nonconforming people and sexual minorities often find it difficult to access the health care they need. This is sometimes because of a lack of expertise from medical professionals who may not have been trained on trans health issues or sexual orientation ( Eldis, n.d. ). At other times, they may face outright discrimination and encounter service providers who refuse to treat LGBTQI people. People may fear encountering discrimination or even violence at medical centres, and so choose not to attend for regular check-ups. 

Health care professionals may not be predisposed to providing appropriate or sympathetic care for LGBTQI people, or even to adopting a ‘do no harm’ approach. In India, for example, ‘conversion therapy for homosexuals’ continues to be part of ordinary clinical practice ( Singh, 2016 ). Lind (2009 ) describes a study in Ecuador, which found that many lesbians had been forced to undergo electric shock conversion therapy. Queer women in West Africa were reported to avoid seeking health care as much as possible, due to fears of discrimination ( Armisen, 2016 ). In India, many hijras have high rates of HIV and other sexually transmitted illnesses ( Kalra, 2012 ). They do not often seek help from medical professionals, due to discrimination (perceived and real) and a perceived lack of knowledge among health professionals about their specific needs (ibid.). LGBTQI people in Jamaica report a hostile environment for accessing health care, describing apparently unnecessary medical or psychological testing, inappropriate enquiries about their sexual orientation, and poorer quality of care ( Smith, 2018 ). Reports of discrimination from health service providers are extremely common across the literature, across all countries and regions. 

For intersex people, it has been common for doctors or parents to ‘correct’ their child’s genitalia in order to fit them into the gender binary ( Middleton-Lee, 2015 ). In some countries, there are the beginnings of a discussion on allowing intersex children to grow up intersex and let them decide their gender and sexuality for themselves. Malta, for example, was one of the first countries to enact legislation (in 2015) to protect intersex children from non-consensual surgery ( OutRight Action International, 2018 ). 

One of the most common concerns in the literature, and in discussions with activists, is the lack of development programming that supports LGBTQI people into employment and to develop skills or education. Dorey (2016) describes the various forms that discrimination can take, such as insecure employment, lack of access to common land, and refusal of loans. Where gender norms discriminate against women and women’s work, lesbian, bisexual, transgender and gender nonconforming women are likely to experience double discrimination. They may be directly discriminated against (for example, by people not wanting to buy goods from them) or indirectly (for example, by not having a father or husband willing to act as a guarantor). IDS has published studies on the links between sexuality and poverty as part of its Sexuality and Development programme .  

LGBTQI people do not automatically challenge gender norms on a personal level; indeed, some people may enforce strict gender norms and ideas of how to ‘do LGBT’ correctly ( Eldis, n.d. ). Within a group of lesbian sex workers in Bangladesh, for example, couples followed a heterosexual husband and wife model, with the ‘wives’ sometimes expected to be monogamous, stay at home and no longer do sex work ( Karim, 2018 ). They framed their sexual identities through performance of respectable heterosexual, middle-class relations (ibid.). Where queer people uphold heterosexual social and family institutions, this is called homonormativity ( Duggan, 2002 ). 

Marriage and reproduction

Same-sex marriage is a hot topic of debate in many contemporary societies, including several developing countries. With regard to gender norms, marriage can be considered a fairly traditional, heteronormative institution. While legalising same-sex marriage is considered a gain for LGBT rights, bringing greater equality in terms of material benefits such as inheritance rights and hospital visitation privileges ( Bernstein and Taylor, 2013 ), queer scholars have tended to see the desire to be married as conservative ( Croce, 2015 ), as marriage typically upholds traditional gender norms and heteronormative institutions. Although many same-sex couples do not engage in traditionally gendered actions, such as the household division of labour, for example, the institution of marriage itself conforms to a heteronormative ideal. Joining the institution of marriage could therefore lead LGBTQI people to uphold traditional gender norms ( Garwood, 2016 ). It is worth noting that discussions of same-sex marriage have largely taken place within liberal democratic systems and have not considered forms of marriage beyond a loosely Christian, global Northern, monogamous form. 

Reproduction has always been central to the development and state-building project, through producing new citizens and workers, and maintaining social reproduction of cultural and national values ( Lind, 2010 ). LGBTQI people are not considered normatively, by the state, as having biological reproductive potential in the same way that heterosexual people are. As (perceived) non-reproducers, LGBTQI people fall somewhere outside the normative discourses of reproduction and citizenship, making them ‘useless’ to the nation-state. In the Balkan region, where birth rates are falling, the fear of a population crisis is a common argument against LGBT rights, on the basis that LGBTQI people will not reproduce ( Swimelar, 2016 ). The combination of invisibility to social policy and exclusion from national identity, through their relationship to gender norms, is a potent mix. 

Third genders

The existence of many localised versions of ‘third gender’ people highlights just how unsatisfactory binary categories of gender are. However, models of binary and unequal gender are currently dominant throughout the world, perhaps due to the Western colonial legacy, or simply because non-binary societies are fewer and less powerful. Third genders in the anthropological literature almost always refer to people assigned male at birth. There are no common examples of accepted third genders for people assigned female at birth.

The hijras of India are one of the most well-known examples – assigned male at birth, but presenting with many feminine qualities ( Puri, 2010 ). Hijras have explicitly rejected global Northern constructs of transgenderism or definitions as trans women or gay men, claiming the position of ‘third gender’ (trithiya panthi or trithiya prakriti) ( Kalra, 2012 ). They have a specific cultural role as they are endowed with the power to bless fertility on newlyweds and to bless newborns; many hijras earn a living by performing rituals at weddings and births ( Puri, 2010 ). Despite this special position, they continue to be stigmatised, marginalised and subjected to violence and abuse ( Kalra, 2012 ). Puri (2010 ) describes the persistent discrimination experienced by hijras, including police violence, lack of civil protection and interpersonal violence from landlords, who may evict hijras on the basis of gender. 

In Mexico, the muxe (also assigned male at birth) identify as a third gender. They dress in indigenous female clothes and work in traditional female occupations, like sewing and hairdressing ( McGee, 2018 ). They claim a particular Zapotec indigenous identity, which cultural position affords them some protection from the homophobic violence witnessed in the rest of Mexico (ibid.). Like hijras, muxe are considered to bring good luck. In Thailand, kathoeys also identify as somewhere in between male and female: 

I was born as a man, but never felt comfortable living as a male, wearing men’s clothing and conforming to male gender roles. That did not mean I wanted to be a woman, but rather somewhere in between male and female. I am transgender, or ‘kathoey’ in Thai. We do not see ourselves as men and our gender identity is separate from our sexual orientation. As a transgender person I may dress in women’s clothing but that does not mean I am attracted to men. But there is a common misconception that equates transgenders with gay men or lesbians. (UNESCO, 2012: 24)

Brazilian travestis, another well-known example of third gender people, have actively resisted the assimilation of their identities under the Anglicised term ‘transgender’, preferring to fight for recognition as travestis (Maria Silva and Jose Ornat, 2015). Travestis are often considered the most vulnerable group in the Brazilian queer community, as they experience extreme violence and aggression and are most likely to suffer a violent death (ibid.).

Among the LGBTQI community, trans and gender nonconforming people face the worst poverty and discrimination when it comes to employment ( Armisen, 2016 ).

Although hijras have a cultural place as givers of blessings at weddings and births, they are not entitled to own property, marry or obtain a passport ( Kalra, 2012 ). The same study shows that as Indian social structures change, demand for their traditional role is dwindling, and with few other options, hijras are increasingly turning to sex work and begging as a means to make money.

The strong anthropological literature on hijras, muxe and other third genders shows that a male/female model of gender is insufficient to describe realities in different parts of the world. Third gender groups have consistently rejected global North labels for their gender identities, preferring to use their own terms. As such, an ‘LGBT rights’ framework does not really apply ( McGee, 2018 ). Although third gender people may be considered as transgressing gender norms of masculinity and femininity, in many cases their unique gender identity has local cultural significance and some degree of acceptance. In these cases, they are not transgressors, but are simply fulfilling the gender norms attached to that identity. 

Active/passive

In much of Latin America, men’s masculinity is determined not by the gender of their sexual partner, but by the role each takes ( McGee, 2018 ). In sex between two people with penises, the person who does the penetrating is considered ‘the man’ (active) and thus not considered to be homosexual. The person who is penetrated is taking a culturally feminine (passive) role, and may be considered homosexual ( Kalra, 2012 ). The masculinity of the active partner is not affected by who he has sex with, unless he becomes the person who is penetrated ( McGee, 2018 ). This model is quite different to the global Northern idea of essential sexual and gender identity determined by choice of sexual partner. Instead, gender is performed through sexual role preference. Gender norms are upheld by one partner taking a traditionally masculine role and one a traditionally feminine role, and norms are not transgressed unless the roles are reversed. 

Non-binary and genderqueer

These are umbrella terms for people who self-identify as neither or both male and female, or different genders at different times, or who contest the idea of there being only two genders ( Richards et al., 2016 ). Research on those who identify as non-binary is very thin (ibid.). Estimates of population size vary from around 3% of all society (Netherlands and Belgium) to 40% of trans people (Scotland) (ibid.). The number of people identifying as non-binary is likely to be much higher than that reflected in the literature, especially as the category becomes more recognised and understood, making it safer to identify as such (ibid.). People who identify this way tend not to conform with traditional gender norms, and may reject them entirely ( Budge et al., 2018 ). 

This brief overview of some iterations of genders and sexualities shows that there are infinite possibilities for relations with gender norms. A central dynamic for LGBTQI people is whether they conform to or transgress norms – remembering that gender norms are different in every place and for every gender. This dynamic is important to keep in mind when working with LGBTQI people and in development practice more generally, as it helps explain behaviour and choices, and social responses to LGBTQI people. Transgressing norms is a powerful occurrence, which often leads to social stigma, exclusion and violence.

Transgressing norms may also be a matter of relative privilege. Marginalised ethnic groups, poor people, people with disabilities and other disadvantaged groups who already experience discrimination may not want to invite a further source of discrimination by drawing attention to any transgression of gender norms ( Berkowitz, 2009 ). However, people identified as LGBTQI by others in their society may be seen as inherent norm transgressors, and may not be able to combat this view even if they conform as best they can. Within the limits of normative politics, LGBTQI people who are understood as ‘deviant’ have little hope of challenging this status in any meaningful way; they may only be able to improve their secondary status as ‘different’ ( Lind, 2010 ). The implication for development practice is that support for LGBTQI people at the individual level is necessary but not sufficient; a deeper approach is needed, which tries to change gender and social norms such that LGBTQI people are not regarded as transgressors. 

It is worth repeating that some LGBTQI people (such as the hijras) are actually upholding local gender norms, and that some people deliberately want to be seen as transgressors, often in order to make a point about the restrictive nature of gender norms. LGBTQI people experience gender norms in more ways than simply conforming and transgressing, and these have multiple and complicated effects. Transgression is not inherently negative; in fact, it is often where change comes from.   

Book traversal links for 3. Gender norms and LGBTQI people

• Previous section: 2. Queer theory and gender norms
• Next section: 4. What drives norm change around sexual orientation and gender identity?

Beinecke Rare Book & Manuscript Library

Newly processed archival collections at the beinecke, april through june 2024.

July 8, 2024

By Mary Caldera

Beinecke staff have made available several collections and additions to existing collections, including:

New collections

20 Portraits: Women at Yale GEN MSS 1607

A set of twenty color photographic prints made by photographer Tanya Marcuse between 2019 and 2020 depicting portraits of women associated with Yale University. The portrait project was commissioned in commemoration of 50WomenAtYale150, a celebration of coeducation at Yale College. Marcuse aimed to “contribute to the mission of this anniversary by creating a poetic and subjective record of the power and diversity of women at Yale.” (40 prints)

Annie Allender Gould papers GEN MSS 2138

This collection contains correspondence, writings, printed material, photographs, and other papers by or relating to Annie Allender Gould, the Gould family, and Gould’s missionary work in China during the Boxer Rebellion. (3.5 linear feet)

Beatrice Tinsley papers MS 2130

The Beatrice Tinsley papers document the research and life of astrophysicist and Yale faculty member, Beatrice Tinsley (1941-1981). The papers consist of correspondence, work files, research notes, research proposals, grant reports, notebooks and workbooks, manuscripts, grant applications, and conference proposals and reports. Also included are materials covering topics outside of astrophysics, including papers and work on affirmative action and the recruitment of women to Yale. The material covers the approximate dates 1967-1981, with some posthumous material dating to 1993. (4 linear feet)

Cold War antidraft and pacifism collection GEN MSS 2137

This collection contains small groups of archival materials related to antidraft and pacifism movements in the United States including newsletters, memos, leaflets, letters, fliers, and other documents. (.42 linear foot)

Collection of erotic fiction reader pamphlets YCAL MSS 1621

This collection contains one hundred forty-five erotic fiction “reader” pamphlets, produced by multiple publishers. (1.67 linear feet)

Donald Whittaker collection of gay and lesbian ephemera GEN MSS 2134

This collection of ephemera contains postcard and handbill advertisements for events, products, services, and sexual health campaigns catering to the LGBT community. While many advertisements explicitly target a gay and lesbian audience, such as ads for clubs and bars, some advertisements are not specifically created by LGBT businesses or for an LGBT audience but are of interest to the queer community nonetheless, such as ads for Broadway musicals and certain products and brands. (.83 linear foot)

Gustaf Sobin Correspondence and Writings YCAL MSS 1620

Collection consists of handwritten correspondence from Gustaf Sobin to James Clifford, poetry typescripts, Sobin’s annotated manuscripts, poetry chapter books, and printed ephemera. Topics covered in the collection include the lifelong friendship between Sobin and Clifford, mental health, masculinity, marriage, family life, the creative process, finances, publishing industry, editorial feedback, life in France, and travel between France and the US.  (.63 linear feet)

Joshua P. Smith Collection of East German Underground Art and Photography GEN MSS 2128

The collection was assembled by American collector Joshua P. Smith and documents artistic production in East Germany from 1943-2000, with a particular focus on underground art under Communist rule in the former German Democratic Republic (Deutsche Demokratische Republik, or DDR). The collection includes photographs, works on paper, prints, and posters. (37.2 linear feet)

Karen Haberman Trusty Collection of Mississippi Freedom Project JWJ MSS 384

The collection chronicles Habermann Trusty’s involvement in the Student Nonviolent Coordinating Committee (SNCC) between 1963-1964 and commemorative SNCC and civil rights-based events between 1980’s-2010’s. The collection contains administrative files, periodicals and clippings, ephemera, and audiovisual material. The collection contains materials related to other SNCC organizers and civil rights activists. Such as Dr. Endesha Mae “Cat” Holland, Dorothy Height, Matthew Jones, Dr. Bernice Johnson Reagon, Mardon Walker, Betty Garman, and Dr. Robert Coles. (4.3 linear feet)

Leo R. Sack papers GEN MSS 2139

The collection contains correspondence, diaries, photographs, printed material, and other papers by, to, or relating to Leo R. Sack. It includes materials related to Sack’s service in World War I, his career as a journalist and speechwriter for Franklin Delano Roosevelt, his work for the Franklin Delano Roosevelt’s election campaign, and his involvement in the Zionist movement of the 1940s. (4.83 linear feet)

Lynn Nottage papers JWJ MSS 382

The Lynn Nottage papers includes correspondence, drafts, production binders, notebooks, family papers, print material, photographs, electronic files dating, and ephemera by or relating to Lynn Nottage’s (Yale Drama 1989) personal and professional life. These papers document Nottage’s career as a playwright and screenwriter, her creative and research processes, professional relationships with other playwrights and creators in the entertainment industry, as well as her personal life and family history. The bulk of the materials date from the 1980s to present. (32.42 linear feet)

Phillip T. Young correspondence and photographs JWJ MSS 387

The collection contains correspondence, photographs, and printed material documenting Phillip T. Young’s interest in jazz as a teenager. Correspondence includes letters from Theodore Carpenter, Rex Stewart, and Earle Warren. Collection also contains photographs - many of which are signed and inscribed to Phillip T. Young - of the Count Basie Orchestra, the Duke Ellington, Orchestra, as well as photographs of individual members and other performers such as Thelma Carpenter and printed material including programs from jazz clubs. (.25 linear feet)

Video Verité papers GEN MSS 2130

The Video Verité papers (1895-2022) include correspondence, production notes, film logs, transcripts, contracts, budgets, notebooks, research, photographs, negatives, awards, and press created by or relating to the film production company, Video Verite, and its owners, Alan and Susan Raymond. (68.58 linear feet)

Wright family papers GEN MSS 2141

This collection contains correspondence between Richard Wright and Hannah Wright and Peter Robinson, with related correspondence between members of the Robinson family and others. It also includes writings by Richard Wright, as well as correspondence and legal documents relating to Joseph Johnson Robinson. (2.67 linear feet)

Additions to existing collections

Black Oppressed People’s Party papers GEN MSS 2140

Malcolm X circular letter and a flyer. (2 items)

Bourne family papers GEN MSS 1438                                       

This accession contains correspondence, notes, writings, professional papers, and other materials created by or related to the life and work of the Bourne Family. (2.92 linear feet)

David Alan Richards Collection of Rudyard Kipling GEN MSS 1143

This accession contains printed material, artwork, and other materials related to Rudyard Kipling.

John Koethe papers YCAL MSS 600

The addition consists of correspondence, writings, writings of others, and awards. (3.88 linear feet)

Lesbian and gay liberation collection MS 1846

Additions contain a newsletter, flier, and letterhead stationery from the Gay Center for Social Services (GCSS), located in San Diego. GCSS. Now known as the San Diego LGBT Community Center, it is considered the second oldest LGBTQ+ community center in the United States. Gay Center for Social Services materials, 1973 – 1974.

Max Ewing collection YCAL MSS 656

This accession contains correspondence and other materials related to the life and work of Max Ewing. (.42 linear feet)

Merrill Joan Gerber papers YCAL MSS 1226

This accession contains manuscript and typescript drafts, proofs, notes, research, correspondence, and other related papers documenting Merrill Joan Gerber’s short stories, poetry, and novels, including The Kingdom of Brooklyn, Anna in the Afterlife, and King of the World. (25 linear feet)

Pamphlet collection MS 1351

ABC of the Invisible Empire, Knights of the Ku Klux Klan, 1917. (1 item)

Photographs Relating to European Occupation, Colonization, and Conflicts in North and East Africa GEN MSS 1508

Additional photographs filed in boxes 108-121. (7.25 linear feet)

Robert FItzgerald papers YCAL MSS 222

The addition consists of three scrapbooks, 1961-1984.

Robert Giard papers YCAL MSS 702

The additions contain Giard’s negatives, contact sheets, slides, professional papers, and printed matter and press coverage from events hosted by the Robert Giard Foundation. (24.5 linear feet)

Ruth Barcan Marcus papers MS 1993

The addition contains correspondence, reports, student records, and other papers, by, or related to Ruth Barcan Marcus. [Restricted until 2031] (.42 linear feet)

World War I collection MS 754

Additions consist of two diaries. Emil Milton Woerner (1894-1968), an American conscientious objector. Woerner served in a field hospital on the Western front during the final year of World War I, including work in support of the Meuse-Argonne offensive. Diary carried by an unidentified member of the 356th Ambulance company and field hospital, which was part of the 89th Infantry Division in World War I. The written narrative suggests the writer was from Lincoln, Nebraska. The diary contains accounts of the impacts of mustard gas attacks, along with notes and biographical information about the men with whom the writer served.

Western filmscript WA MSS S-1610

Multiple additions.

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What Is Project 2025, and Why Is Trump Disavowing It?

The Biden campaign has attacked Donald J. Trump’s ties to the conservative policy plan that would amass power in the executive branch, though it is not his official platform.

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By Simon J. Levien

Donald J. Trump has gone to great lengths to distance himself from Project 2025, a set of conservative policy proposals for a future Republican administration that has outraged Democrats. He has claimed he knows nothing about it or the people involved in creating it.

Mr. Trump himself was not behind the project. But some of his allies were.

The document, its origins and the interplay between it and the Trump campaign have made for one of the most hotly debated questions of the 2024 race.

Here is what to know about Project 2025, and who is behind it.

What is Project 2025?

Project 2025 was spearheaded by the Heritage Foundation and like-minded conservative groups before Mr. Trump officially entered the 2024 race. The Heritage Foundation is a think tank that has shaped the personnel and policies of Republican administrations since the Reagan presidency.

The project was intended as a buffet of options for the Trump administration or any other Republican presidency. It’s the latest installment in the Heritage Foundation’s Mandate for Leadership series, which has compiled conservative policy proposals every few years since 1981. But no previous study has been as sweeping in its recommendations — or as widely discussed.

Kevin Roberts, the head of the Heritage Foundation, which began putting together the latest document in 2022, said he thought the American government would embrace a more conservative era, one that he hoped Republicans would usher in.

“We are in the process of the second American Revolution,” Mr. Roberts said on Real America’s Voice, a right-wing cable channel, in early July, adding pointedly that the revolt “will remain bloodless if the left allows it to be.”

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