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For individuals who identify as queer, the concept of 'men's' and 'women's' clothing departments is often not ideal and does not align with their values, role or body image. This study explores transgender consumers' experiences and needs when shopping for clothing and provides suggestions on how apparel retailers can promote a more inclusive apparel shopping experience. Four themes surfaced as participants in this study discussed their apparel shopping experiences: (a) inclusivity throughout store layout and interaction with retail sales staff, (b) gender-affirming clothes that positively influence role and self-esteem, (c) non-restrictive garment fit and compression, and (d) interest in inclusive androgynous styles and aesthetic qualities from queer artists to benefit the queer community. In this study, the concept of trans-inclusive is used as a way of welcoming and implementing the idea of apparel and fashion beyond cisnormative identities, and also as a way to advocate for inclusivity in all consumer markets. This research provides insights for the apparel industry on what is needed for this emerging market of queer individuals and promotes a more inclusive apparel shopping experience.

Abstract
This article examines the emergence of a national transgender rights movement in the United States in the latter half of the twentieth and first decade of the twenty-first century. Drawing on newly available materials from the Trans Equality Archive at the National Center for Transgender Equality in Washington, DC, this study shows that the transgender movement has been neither wholly independent of the lesbian, gay, bisexual, and transgender (LGBT) movement, nor simply a subdivision of it. Through a process of hybridization, the transgender movement became simultaneously its own independent movement and a constituent of the LGBT movement. In building this argument, this article tells an untold story about the history of the movement. First, I narrate the emergence of a shared transgender collective identity separate from LGB identity. Second, I describe the burgeoning of a transgender movement and detail its continued distinction from the LGB movement. Third, I explain how the transgender movement pushed to turn the "LGB" movement into the "LGBT" movement, while still maintaining its independence. The article sheds light on the complex dynamics of contention among national advocacy organizations that gave shape to the contemporary transgender rights movement. It also contributes to the scholarship by tracing the distinctive evolution of the national transgender movement, which has operated alongside grassroots trans movements.

AbstractResearch shows that when transgender young people are well‐supported throughout their gender transition they have similar levels of depression to their cisgender counterparts. For transgender young people who wish to transition medically, these support systems may include parents as advocates and healthcare professionals who specialize in transgender services. Decisions about steps throughout transition are made by transgender children, their parents, and their physicians. An examination of gender structure theory and medicalization literature helps to assess how medicine‐on institutional, interactional, and individual levels‐contributes to cisnormativity and enables us to reflect on the relationships among sex, gender, and science. This literature review aims to analyze how cultural ideologies influence medical processes that shape the identity construction of transgender children and it sheds light on parental involvement throughout transitions.

This article analyzes the impact of religion on reported levels of subjective well‐being (general happiness) among lesbian, gay, bisexual, and transgender (LGBT) adults. Although previous studies find religious affiliation to be a significant predictor of subjective well‐being among the general population in the United States, limited quantitative research investigates general happiness among sexual and gender minorities. This study augments the existing literature by using a national survey of LGBT adults conducted by the Pew Research Center in 2013. The results show that religious affiliation is a significant predictor of LGBT individuals' happiness. LGBT individuals who identify as Catholic, agnostic or atheist, or with no particular religious affiliation report lower levels of happiness compared to mainline Protestants. Surprisingly, no significant differences are found between mainline Protestants (whose church doctrine often accepts same‐sex relations) and evangelical Protestants (whose church doctrine often condemns same‐sex relations). In addition, income is the only control variable that affects general happiness. Our analysis reveals interesting differences in the determinants of subjective well‐being between the LGBT and general population.

Based on narratives from two transgender women with experiences of undergoing a Swedish gender correction, this article offers important insights in a cultural context situated in a time and space when Sweden's transgender population was legally obligated to leave their reproductive capabilities behind, and if married divorce, as they struggled for legal gender recognition (the rigid legal terms being newly abolished from the law in 2013). I argue that 'real' preoperative transgender women are expected to be well-behaved, modest, and sexually passive, in line with the white, middleclass standard of respectable femininity that informs the obligatory psychiatric assessment required to alter legal sex. Such respectability is intimately bound to the cultural genealogy of the penis of flesh. Ideas of original, non-performative, sexually active, white and superior masculinity clings to the penis of flesh, just as the penis of flesh always sticks to its history – the phallus. As a result transgender women who desire legal gender recognition but not genital surgery are positioned within the sphere of the unthinkable, uninhabitable, unintelligible and less human. Thus, I argue, the penis, and transgender women's acceptance of it, becomes a risk.Swedish authorities have been consistent in requiring vaginoplasty as obligatory terms for transgender women's legal gender recognition. Importantly, transgender men do not face these conditions. They have the possibility to be legally acknowledged as male without undergoing genital surgery. Thus, I ask: What alternatives do transgender women who undergo Swedish psychiatric gender assessments have for articulating and embodying alternative forms of femininity?

Presenting the results from a survey exploring the understanding by emergency services personnel of the specific needs of LGBTI people before, during and after emergencies. The survey is part of a larger project assisting the emergency management sector to develop LGBTI-inclusive practices.

AbstractThis paper focuses on two of the highly debated social issues corporations that are pressured to address—gender equality and workplace discrimination. Countries around the world mandate gender quotas on corporate boards to facilitate firms in addressing the issue of gender equality and anti‐discrimination legislations to address workplace discrimination. Gender diversity on the corporate boards can sway the board toward addressing more to the society and the environment—the external stakeholders of the firm. However, firms' social responsibilities extend to the internal stakeholders. We explore the effect female directors on corporate policies regarding a group of internal stakeholders—lesbian, gay, bisexual, and transgender (LGBT) employees and find firms with gender diverse boards that are more likely to adopt LGBT‐supportive policies. Our findings are consistent with the social role theory. Hence, firms should promote board gender diversity to encourage and facilitate inclusive workplace environment, eventually leading to sustainability in firms.