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Due to the systemic reality of heteropatriarchy, queer bodies often struggle to find a place of belonging within the African context in general and faith spaces in particular. Even though there has been a shift towards a more inclusive theological discourse within the African Christian faith landscape, the bodies of African Izitabane are still predominantly viewed as a Western import and a threat to African culture and its traditions. Because of this, queer bodies continue to find themselves within hostile environments. This has contributed to queer people moving towards alternative spaces of worship and the development of the queer church in which all bodies are welcomed. Although queer bodies have created these alternative faith spaces to move away from the systems of heteropatriarchy that force them to conform to heteronormative standards within the church, a study conducted in KwaZulu-Natal, South Africa, found that queer people often recreate these systems in their own spaces. The pervasive systemic nature of heteropatriarchy finds expression in the insistence on masculine bodies being placed in positions of authority and the exclusive recognition of relationships that conform to heteronormative standards. In the process of trying to escape the confines of a male centred heteropatriarchal African church, we argue that queer people have not succeeded in tapping into the full potential of the power of “queer” as a tool to disrupt and destabilise the pervasive system of heteropatriarchy. Our contri-bution aims to reflect on our collective queer journey, orientated towards understanding and interrogating the systemic realities underlying and informing the queer appropriation of patriarchy and heteronormativity in Afri-can queer faith spaces.

In Northanger Abbey Austen presents the evolution and devolution of a romantic relationship that reveals what is lost when shame brings two non-heteronormative partners into a conventional social contract: the witty conversations and imaginative flights of fancy that Catherine Morland and Henry Tilney sustain in their courtship fade and finally disappear as they take their places in the symbolic order. Both experience a turning point in their development when Henry realizes and seemingly rebukes Catherine for suspecting that his father was responsible for his mother’s death. That critical moment changes everything for them, as they surrender their fluidity and pursue a more generic path to marriage that Austen’s metaleptic narrator cagily challenges as the novel concludes.

Introduction: Motherhood is one of the most significant roles for women and is most often associated with the traditional family model of a mother, father, and their children. However, with the growing visibility and emancipation of the lesbian, gay, bisexual, transgender, queer, intersex, asexual, and other sexual orientations (LGBTQIA+) community in many countries, the presence of  “homofamilies” consisting of same-sex couples has become increasingly recognized. More frequently, female couples choose to become mothers together. Despite this progress, non-heteronormative women often encounter various challenges and anxieties when pursuing motherhood. The aim of this study was to explore the views of women with a non-heteronormative orientation on motherhood.Materials and methods: The study involved 161 women who identified as having a non-heteronormative orientation. A diagnostic survey method was used, employing an original questionnaire that included 4 questions on sociodemographic data and 15 main questions. The survey was conducted in private Facebook groups. The collected data were statistically analyzed using StatView software (version 5.0).Results: A significant majority of non-heteronormative women expressed a desire to start a family (p = 0.0069), could imagine themselves as mothers (p = 0.0007), and dreamed of having children (p = 0.0255). Women in same-sex relationships wished to raise their potential children together (p = 0.005). However, respondents were significantly more likely to fear social discrimination related to motherhood (p = 0.0187) and would consider emigrating due to such discrimination (p = 0.0444). In contrast, they did not express significant concerns about discrimination within their families, discrimination against their potential children, or discrimination during childbirth (p > 0.05).Conclusions: Non-heteronormative women, like heterosexual women, aspire to become mothers, form families with their partners, and raise children together. Unfortunately, this aspiration is overshadowed by concerns about social discrimination toward non-heteronormative motherhood, which may prompt some women to emigrate to more liberal countries.

In this essay, I argue that settler queer modernity attaches itself to logics of US nationalism in ways that naturalize settlement within US-occupied Indigenous territories. In Hawai'i, settler modernity and settler queer modernity seek to settle our ancestral ontologies, ascribing a \"queer\" framework onto poorly understood modes of Kanaka Maoli being, for example, māhū. The concept of the māhūi seeks to unmoor the idea of māhū from \"queer\" frameworks that enable the hetero-homo binary through notions of national belonging that figure us as vanishing. Thus, through theoretical and archival conversations about belonging, the māhūi is illuminated to be an epistemological plug-in to a Kanaka Maoli present conceived on our terms and through our thought structures.

Existing international and national research on rainbow students' experiences in tertiary education focuses primarily on universities; such research within polytechnics is rarer. This study explores how safe, welcoming, and inclusive 14 polytechnic campuses are for rainbow students in New Zealand. The article reports rainbow student perspectives on the topic, drawn from responses to open-field online survey questions. Two hundred and fifty-six rainbow students completed the survey, and a subset of these participants responded to the open-field questions (there were varying numbers of responses per question). An inductive thematic analysis of the data was then undertaken. Roughly equal numbers of participants reported negative campus experiences (e.g. bullying, discrimination, cis-heteronormative 'humour', snide remarks, misgendering and deadnaming) as reported feeling included, welcomed and like a 'normal' student. Strategies suggested for creating more inclusive campuses included installing more gender-neutral toilets, and integrating sexual and gender diversity within institutional policies, processes, and teaching practices. There is variation in rainbow student reporting regarding the safety and inclusivity of New Zealand polytechnic campuses. Although participants' suggestions for improvement are instructive, they may be difficult to implement in New Zealand's current climate of political conservatism.

Over the last two decades sexuality has emerged as a key theme in debates about citizenship, leading to the development of the concept of sexual citizenship. This article reviews this literature and identifies four main areas of critical framing: work that contests the significance of sexuality to citizenship; critiques that focus on the possibilities and limitations of mobilising the language of citizenship in sexual politics; analyses of sexual citizenship in relation to nationalisms and border making; and literature that critically examines western constructions of sexuality and sexual politics underpinning understandings of sexual citizenship. In order to progress the field theoretically, the article seeks to extend critiques of sexual citizenship focusing on two key aspects of its construction: the sexual citizen-subject and spaces of sexual citizenship. It argues for a critical rethink that encompasses a de-centring of a ‘western-centric’ focus in order to advance understandings of how sexual citizenship operates both in the Global North and South.

This article addresses the prevalent hesitancy among English Language Arts (ELA) educators to incorporate LGBTQ+ authors and perspectives due to discomfort and fear of backlash from students, parents, and administration. Building on Chapter 5 of the author’s dissertation, the article proposes a professional development plan to equip teachers with practical strategies to navigate challenges related to LGBTQ+ inclusion in ELA classrooms. Central to this plan are role-play sessions designed to enhance educators’ confidence and skills in de-escalating confrontations. Empirical findings demonstrate that after targeted training, teachers report increased comfort and effectiveness in managing opposition to LGBTQ+ content. This research highlights the importance of preparatory support in fostering inclusive curricula and emphasizes the potential of professional development to promote equitable and affirming educational environments.

Este artículo analiza la(s) maternidad(es) desde una perspectiva feminista y queer, tratando de responder a la pregunta de hasta qué punto las comaternidades lesbianas reproducen el modelo heteronormativo de familia o lo ponen en cuestión, transformándolo. Comenzamos con un recorrido sobre la construcción socio-histórica de la maternidad en Occidente, incluyendo las aportaciones que, desde los diversos feminismos, se han realizado sobre cuestiones como la sexualidad, la reproducción y el parentesco. El análisis empírico está centrado en las parejas de lesbianas que utilizan las técnicas de reproducción asistida en el contexto español actual; para conocer sus opiniones, inquietudes, dilemas, etc., y recoger sus voces realizamos veinte entrevistas en profundidad con ellas. El trabajo finaliza con una serie de propuestas que sugerimos para continuar los análisis, reflexiones y diálogos tan necesarios sobre este tema.

Lesbian, gay, bisexual, transgender, and queer (LGBTQ) individuals are at higher risk of poor mental health and well-being. Social media platforms can provide LGBTQ youths with a space that counters heteronormative environments and potentially supports mental health and well-being. Mental health includes an individual's state of psychological and emotional well-being and not merely the absence of mental disorders. We sought to identify how LGBTQ youths and adolescents use social media for connection with other LGBTQ peers and groups, identity development, and social support and how these affect mental health and well-being. PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-Analyses) procedures were used to guide this review. Searches were conducted in ACM Digital Library, CINAHL, Ovid Embase, Ovid MEDLINE, and Web of Science in March 2021. This review focused on LGBTQ youths aged 10 to 24 years. Included peer-reviewed studies must comprise social media; explore peer connection, identity development, or social support; and be published from 2012 onward. In total, 2 researchers extracted data and performed quality assessments independently using the Newcastle-Ottawa Scale for quantitative articles and the Critical Appraisal Skills Programme for qualitative articles. Qualitative synthesis was performed on articles that satisfied the eligibility criteria. A total of 26 studies (n=15, 58% qualitative; n=8, 31% quantitative; n=3, 12% mixed methods) met the inclusion criteria. Of the 8 quantitative studies, 6 (75%) were cross-sectional, and 2 (25%) were cohort studies. All studies ranged from moderate to high quality. Social media was a popular tool used by LGBTQ youths to connect with LGBTQ communities. In qualitative data, we found that LGBTQ youths negotiated and explored identity and obtained support from peers on social media. Instagram, Tumblr, and Twitter were commonly used to access LGBTQ content owing to ease of anonymity. Identity management was the most studied social media affordance, important to LGBTQ youths for strategic disclosure. Key strategies for managing identities included being anonymous, censoring locations or content, restricting audiences, and using multiple accounts. Quantitative studies (3/8, 38%) showed that social media was associated with reduced mental health concerns and increased well-being among LGBTQ youths. Mental health concerns arising from social media use were attributed to discrimination, victimization, and policies that did not accommodate changed identities. We found that social media may support the mental health and well-being of LGBTQ youths through peer connection, identity management, and social support, but findings were limited by weaknesses in the evidence. More robust and longitudinal studies are needed to determine the relationship between social media use and LGBTQ mental health, particularly among adolescents. The findings may inform interventions to promote social media health literacy and the mental health and well-being of this vulnerable group. PROSPERO CRD42020222535; https://www.crd.york.ac.uk/prospero/display_record.php?RecordID=222535.