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\"As we emerge from the past few years of collective upheaval, are we ready to face the complexities of our time with joy, authenticity, and connection? Now, more than ever, we must learn to heal ourselves, connect with each other, and embody our values. In this revolutionary book, Prentis Hemphill shows us how. Becoming the People of Our Time argues that the principles of embodiment awareness-the awareness of our body's sensations, habits, and the beliefs that inform them-are critical to lasting healing and change. Hemphill, an expert embodiment practitioner, therapist, and activist, who has partnered with Brene Brown, Esther Perel, among others, shows us that we don't have to carry our emotional burdens alone. They demonstrate a future in which healing is done in community, weaving together stories from their own experience as a trauma survivor with clinical accounts and lessons learned from their time as a social movement architect. They ask, \"what would it do to movements, to our society and culture to have the principles of healing at the very center? And what does it do to have healing at the center of every structure, and everything we create?\"\"--Publisher's description.

Gender non-binary people identify as neither exclusively men nor exclusively women. The current work represents some of the first quantitative investigations into stereotypes and prejudice directed towards gender non-binary people. In Study 1, 238 cisgender women and 156 cisgender men indicated how they thought cisgender men, cisgender women, gender non-binary people, and binary transgender people were perceived by American society on measures of competence, warmth, identity invalidation, and prejudice. In Study 2, 264 cisgender women and 151 cisgender men indicated how they personally perceived cisgender men, cisgender women, gender non-binary people, and binary transgender people on the same stereotyping and prejudice measures. In Study 3, 206 women and 283 men indicated how they personally perceived either men, women, or gender non-binary people on similar measures. Across all three studies and consistent with hypotheses, gender non-binary people were perceived as less competent, as having less valid identities, and as more likely to experience prejudice than men and women (ps < .05). Perceptions of warmth were inconsistent across the three studies. In Studies 1 and 2, gender non-binary people were perceived as more competent but as having less valid identities than binary transgender people. Study 3 did not include the binary transgender comparison but added new measures including one regarding perceptions of mental wellbeing and found gender non-binary people were perceived as having worse mental wellbeing than men and women (ps < .001). Identifying stereotypes surrounding gender non-binary people is an important first step in being able to reduce the bias they face. This work underscores the importance of research on the experiences of gender non-binary people specifically, as opposed to studying their experiences solely within larger umbrella identities such as transgender and gender non-conforming people (TGNC).

Using a U.S. population-based sample of lesbian, gay, bisexual (LGB) and other sexual minority (e.g., queer-identified) people, we compared those who identified as asexual ( n  = 19; 1.66%) and those who were non-asexual ( n  = 1504; 98.34%). Compared to non-asexual respondents, asexual respondents were more likely to be women or gender non-binary and belong to a younger (ages 18–27) cohort. Asexual individuals were also less likely to have had sex in the past 5 years, compared to non-asexual men, women, and gender non-binary participants, and also reported lower levels of sexual attraction to cisgender men and women than non-asexual women and men, respectively. However, asexual participants did not differ from non-asexual participants in being in an intimate relationship. Asexual respondents felt more stigma than non-asexual men and women, and asexuals reported more everyday discrimination than did non-asexual men. Asexual and non-asexual respondents did not differ in their sense of connectedness to the LGB community. Asexual and non-asexual respondents were as likely to be out to all family, all friends, and all co-workers, but fewer asexual participants were out to all healthcare providers than non-asexual men. The two groups were similar in general well-being, life satisfaction, and social support. In conclusion, asexual identity is an infrequent but unique identity, and one that has the potential to expand the concept of queer identity as well as to destabilize the foregrounding of sexual behavior.

Non-binary people simultaneously identify outside the binary and experience the consequences of living in societies that embrace the gender binary to varying levels. The current study used a qualitative, interpretative phenomenological analysis (IPA) approach to understand how non-binary people experience sexual objectification, which historically has focused on binary gender assumptions and populations. A sample of 10 non-binary people in the United States participated in 45–90-minute individual semi-structured interviews related to their sexual objectification experiences (SOE). Three broad categories of findings emerged from the analysis: (1) the intersectional and ubiquitous nature of SOE; (2) the embodied and burdensome impact of SOE; and (3) individual and communal acts of resistance against SOE. Participants highlighted difficulties navigating multiple marginalized identities through SOE, such as racialized fetishization and being perceived as women. Participants offered vivid descriptions of what SOE does to them physically, such as increasing chronic pain, anxiety, and dissociation. Individuals and communities reclaimed their bodies and built community in resistance to SOE. Understanding the unique SOE experiences of non-binary people may provide information for counseling psychologists to build affirming interventions that are tailored to non-binary people managing SOEs. Implications for future research on the experiences of SOE among non-binary people are discussed.

Research demonstrates health disparities between gender-minority individuals and cisgender individuals. These disparities arise from multiple sources, including negative health care experiences. This study examines interactions between transgender and gender non-binary (TGGNB) individuals and their health care providers. We analyzed 119 participants' descriptions of positive and negative health care experiences, and what they wish providers knew about caring for TGGNB patients. Health care experiences went well when providers and staff used inclusive language, demonstrated their experience and education, and treated identity disclosure as routine. Negative interactions were characterized by misgendering, unfamiliarity with TGGNB people and health issues, and transphobic practices. Participants wished providers understood their health concerns, did not expect their patients to educate them, and created a welcoming clinical environment. Medical educators, administrators, and providers share responsibility for improving TGGNB patient experiences. Through a framework of cultural safety, we recommend several changes to ensure more equitable treatment in health care.

Background Non-binary identities are increasingly recognized within the spectrum of gender diversity, yet there is a dearth of research exploring the mental health challenges specific to this population. Therefore, this systematic review and meta-analysis aimed to comprehensively assess the mental health outcomes of non-binary youth in comparison to their transgender and cisgender peers. Methods A systematic search was conducted to identify relevant studies across three electronic databases (PubMed, Scopus, Web of Science) covering the period from inception to October 2023. The meta-analysis was performed employing a random-effects model. Inclusion criteria encompassed studies comparing non-binary youth with transgender or cisgender youth, providing data on mental health outcomes such as general mental health, depressive and anxiety symptoms, self-harm and suicidality. Results Twenty-one studies, meeting the inclusion criteria and originating from six different countries, were included in the analysis. The sample encompassed 16,114 non-binary, 11,925 transgender, and 283,278 cisgender youth, with ages ranging from 11 to 25 years. Our meta-analysis revealed that non-binary youth exhibit significantly poorer general mental health compared to both transgender ( d  = 0.24, 95% CI, 0.05–0.43, p  =.013) and cisgender youth ( d  = 0.48, 95% CI, 0.35–0.61, p  <.001), indicating a more impaired general mental health in non-binary youth. Regarding depressive symptoms, when comparing non-binary and cisgender individuals, a moderate and significant effect was observed ( d  = 0.52, 95% CI, 0.41–0.63, p  <.001). For anxiety symptoms, a small but significant effect was observed in the comparison with cisgender individuals ( d  = 0.44, 95% CI, 0.19–0.68, p  =.001). Furthermore, non-binary individuals exhibited lower rates of past-year suicidal ideation than transgender peers (OR = 0.79, 95% CI, 0.65–0.97, p  =.023) and higher rates of lifetime suicidal ideation than cisgender youth (OR = 2.14, 95% CI, 1.46–3.13, p  <.001). Conclusion Non-binary youth face distinct mental health challenges, with poorer general mental health, elevated depressive and anxiety symptoms compared to cisgender, and similar rates of self-harm and suicidal behavior compared to transgender individuals. These findings underscore the urgent need for targeted interventions, including gender-affirming mental health support, to address the specific needs of non-binary youth.

PurposeThe present study aims to gauge the experience of gender non-binary (NB) employees in the context of employee value propositions (EVP) in Indian enterprises and make suggestions for organizations to align their gender-aligned interventions with the EVP framework.Design/methodology/approachQualitative methodology was used for collecting data through semi-structured interviews and subsequent analysis of the transcripts. The data was gathered from 10 NB participants working in Indian enterprises with the use of non-probabilistic purposive snowball sampling.FindingsThe analysis revealed eight themes representing the good, bad and ugly experiences of NB individuals within the context of EVP. These findings underscore the potential of enriching value propositions for employees to promote gender inclusion in corporate settings, contributing to long-term organizational success.Practical implicationsThe study offers both theoretical and practical implications for fostering inclusivity at the workplace. It suggests that policymakers and organizations should align EVP with diversity and inclusion initiatives, re-evaluate hiring processes and promotion policies to ensure equal opportunities for NB individuals, provide regular staff training to address biases and implement inclusive insurance policies and representation in employee resource groups (ERGs).Originality/valueThis study provides unique insights into the experiences of NB employees within the framework of EVPs in Indian organizations.

The study aimed to investigate factors associated with non-binary gender identity in Russian female psychiatric inpatients with suicidal ideation. This case–control study included 38 female inpatients with non-binary gender identity and a control group—76 cisgender women matched for age (age range 19–35 years, M age, 21.5 years); both groups were psychiatric inpatients with suicidal thoughts. All patients underwent the Self-Injurious Thoughts and Behaviors Interview and completed the brief Reasons for Living Inventory. We also used the WHO Quality of Life Questionnaire (WHOQOL-100) and the Life Style Index (LSI). Non-binary gender identity in inpatients with suicidal ideation was associated with lower educational level, higher unemployment rate, being more socially reticent in preschool, and lifetime sexual experience with both male and female partners. In addition, they were younger at the time of the first suicidal ideation, suicide plan development, and attempt. Non-binary inpatients had lower scores in freedom, physical safety, and security facets of WHOQOL-100 and a higher level of intellectualization on LSI. People with non-binary gender identity face educational, employment, and communication issues. They also have distinct suicidal thoughts and behavioral profiles. These issues and differences mean unique approaches to suicide prevention for a population of inpatients with non-binary gender identity are needed.

This essay addresses the rise in sexual and gender-fluid characters in scripted US television targeting the Gen Z audience (born 1997–2012), based on their moniker as the “queerest” generation, with over 20% of younger US and international respondents identifying as LGBTQ in polls, the majority as sexually fluid (bi/pansexual) or non-binary (genderfluid/genderqueer). By analyzing six series (2019–2023) marketed as “authentically” Gen Z, I argue this shift invests in Gen Z’s “hip” attitude towards such fluidity the same way Caldwell argues that 1990’s diversification of the televisual audience produced a “programming agenda…that cultivates and rewards distinction in ethnic, racial, and class terms” (2020, p. 376). Caldwell’s (2020) theory of boutique programming, described as “a selective, signature world where artistic sensitivity went hand in hand with social relevance and viewer discrimination” (p. 164), exposes how these recent series rely on “visual flourishes…and narrative embellishments” (p. 377) but move beyond cinematic techniques by combining palatial settings and extravagant lifestyles with shockingly explicit sexual situations. Caldwell’s (2020, p. 377) assertion that “stardom and gossip defeat the dramatic obligation or need for narrative coherence” is reflected in the 21st century’s reliance on social media promotions with hypersexual imagery and expensive designer outfits for its high school-age characters and an entertainment media which highlights their “edgy,” “sexy,” “explicit,” and “provocative” content. Therefore, I argue that, like Caldwell, we should avoid “overestimat[ing] the political value” (2020, p. 376) of these presentations when these non-binary identities are shown as inaccessible, depoliticized, and hypersexualized, which maintains rather than challenges entrenched binary ideals of gender and sexuality.

The transition process can have a significant impact on young transgender and non-binary individuals (TNBI), especially regarding their mental health. As such, this study aimed to explore the encountered difficulties and expectations of 225 young adults, between 14 and 25 years old, who identify themselves as TNBI. Four different aspects were analyzed: difficulties related to the transition process; main current difficulties; if the current difficulties are due to the participants’ sexual orientation or gender identity; and if participants feel the need of changing something in their lives. Several obstacles either before, during or after the transition process were identified; and these obstacles have serious consequences in TBNI’s mental health. Questions regarding legislation, discrimination, transphobia, lack of social support, the pathologization of transgenderism, low self-esteem, anxiety symptomatology, among others, were pointed out by the participants. The narratives collected and analyzed in the present study appear as important inputs to the literature, which can be translated into the basis of further investigations and the improvement of professional practices in the health field.