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Based on an extensive interview study with lesbian, transgender and queer BDSM practitioners, this book sheds new light on sexuality and current theoretical debates in gender and queer studies. It critically discusses practices of establishing consent, pushing boundaries, playing with gender and creating new kinds of intimacies and embodiments

Intro -- Dedication -- Chapter I: Son -- Chapter II: Deaf -- Chapter III: Dwarfs -- Chapter IV: Down Syndrome -- Chapter V: Autism -- Chapter VI: Schizophrenia -- Chapter VII: Disability -- Chapter VIII: Prodigies -- Chapter IX: Rape -- Chapter X: Crime -- Chapter XI: Transgender -- Chapter XII: Father -- Acknowledgments -- About the Author -- Notes -- Bibliography -- Index -- Copyright.

This collection addresses the politics of queer representation in multiple contexts. Articles cover the rise of the queer cowboy, the emergence of lesbian chic, and the expansion of representations of blackness alongside work on queer, Taiwanese, online communities; a transgender Israeli pop star; and film mimicry in Kerala, India

Knowledge about the health and well-being of lesbian, gay, bisexual, transgender and queer (LGBTQ) people in mainland China is limited, but what is known raises concerns about their welfare. Social work, as an emerging profession in the country, is poised to play a critical role in supporting LGBTQ Chinese people.

This dissertation articulates the ways that thinking and feeling with "trans affect" promises better understandings of experiences of trans embodiment. First examining key intellectual debates in feminist, queer, and trans theories about the inheritances and formations of "transgender" and trans, the dissertation explores ties between these conversations and discussions in feminist science studies about knowledge politics. Arguing that attention to "affect," or feeling as bodily movement and emotion, promises better ways to get at the lived experiences of trans people, the dissertation focuses on the role of specifically "trans affect" as a means to understand the kinds of transformations and emergent knowledges that trans experiences promise. Close readings of the role of "trans affect" in work by Aleshia Brevard, Leslie Feinberg, and Susan Stryker reveal the ways that "trans affect" can prompt transformations in not just methods of reading and understanding, but also in the knower who seeks its touch. The writing concludes by articulating how the mode of attention that inheres in "thinking and feeling with trans affect" can and should be brought into other projects in ontology and epistemology.

1. Introduction -- 2. Stereo(typical) roles: Human rights versus gender stereotyping -- 3. Transgender reproduction: A new frontier? -- 4. Judging divorce in Ben Ali's Tunisia -- 5. Constitutional and legal guarantees for transgender in Pakistan: Reforms and backlashes in Law -- 6. Rural women's land-use rights in China: Acceptance and enforceability -- 7. One step further, two steps back: An analysis of Turkey's implementation of the Istanbul Convention in addressing gender-based violence -- 8. 21st century women solicitors in England and Wales: Inconsistency between equality law and its implementation in legal practice -- 9. The enjoyment of sexual and reproductive health and rights: A case study of sex workers in Kenya -- 10. The Gender Violence Act: Criminalising machismo advertising in Spain -- 11. Gender as a danger: Backlash against the notion of 'gender' and the law on gender equality in Armenia -- 12. Hate speech law and equality: A cautionary tale for advocates of 'stirring up gender hatred' offences -- 13. Conclusion .

"This work makes the counter-intuitive argument that contemporary "sex panics" in a variety of political and social arenas are symptoms of queerphobia, even when the panic in question presents itself as being about something else (e.g., sex trafficking, incest, child abuse), and, moreover, that liberal values and ideologies collude in creating and perpetuating these queerphobic panics. In the case studies that populate the book's six body chapters (child molester panics, sex trafficking panics, incest panics, transgender panics, queer kids, pedagogy panics), Ian Barnard is concerned not so much with looking at the overt homophobia and transphobia that are the more obvious objects of anti-homophobic and anti-transphobic analysis as in excavating their significant traces in a neo-liberal culture that has supposedly demonstrated its civility by its embrace of diversity, renunciation of its homophobic past, and attentiveness to the transgender revolution that is sweeping popular, media, and political culture in the US and elsewhere"--

Abstract
The crisis of mass incarceration has made its way into US mainstream politics in the last five years owing in large part to the transgender activists of color who have been at the forefront of prison abolitionist movements for the last five decades. While mainstream media displays a seemingly insatiable visual appetite for trans and queer bodies, transgender women and trans-queer people—particularly those of color—continue to experience violence and criminalization at increasingly high rates. If we are to understand the prison industrial complex as an infrastructure of oppression upheld in part by the dominant narrative that people of color, poor people, and queer people are "dangerous" (to the white-capitalist-heteropatriarchy), it is critical to examine the visual language of criminalizing queerness and to further consider the work of artists grappling with efforts to shift the narrative while remaining wary of the traps of visibility.

Despite repeal of the Don't Ask, Don't Tell policy in 2011 and the ban on open transgender service from 2016 to 2019, lesbian, gay, bisexual, and transgender (LGBT) service members may be reluctant to disclose their identities to fellow military personnel. This study used data collected through the Department of Defense–funded mixed methods research study conducted from 2016 to 2018. A sample of 248 active duty LGBT service members completed a survey, while a sample of 42 LGBT active duty service members participated in an in-depth interview. Regression analyses tested for differences in outness by demographic and military traits; a thematic analysis of qualitative data contextualizes these findings. Outness to fellow service members varied greatly by rank, military branch, education level, sexual orientation, gender identity, and marital status. The lowest outness was to chaplains (38%), while the highest outness was to LGBT unit friends (93%). Implications for military leadership and service providers are discussed.

The existence of the Constitutional Court as a constitutional enforcement state institution is required to conduct judicial review of the Constitution State Law. In carrying out its duties and obligations acting in judicial activity as a positive legislator or performing judicial restrictions as a negative legislator.Lesbian, Gay, Bisexual and transgender hereafter abbreviated LGBT is one interesting phenomenon to be studied in terms of juridical. Legal certainty is needed in the solution of the LGBT case that has been rampant in the community ; Keberadaan Mahkamah Konstitusi sebagai lembaga negara penegakan konstitusi dituntut untuk melakukan judicial review terhadap Undang-Undang Dasar Negara. Dalam menjalankan tugas dan kewajibannya bertindak dalam aktivitas yudisial sebagai legislator positif atau melakukan pembatasan yudisial sebagai legislator negatif. Lesbian, Gay, Biseksual dan transgender yang selanjutnya disingkat LGBT adalah salah satu fenomena menarik untuk dipelajari dalam hal yuridis. Kepastian hukum dibutuhkan dalam penyelesaian kasus LGBT yang telah merajalela di masyarakat.

In this study, we examine how lesbian, gay, bisexual, transgender, and queer (LGBTQ) youth, who tend to experience greater feelings of isolation and discrimination than heterosexual youth, find and become integrated into supportive activities and resources. As part of a larger study on supportive lesbian, gay, bisexual, transgender, and queer youth environments, 66 go-along interviews with LGBTQ youth, from Massachusetts, Minnesota, and British Columbia were conducted. Analysis of these interviews identified important cues that prompt self-agency and integration into supportive environments and affirmative identities. In particular, we argue <em>indirect links </em>or cues<em> </em>such as media and print advertisements increase awareness of supports and resources, while <em>personal links,</em> such as referrals from trusted friends, adults, and regularly attended programs, can help youth form denser networks of support.

This research paper identifies and describes the state of transgender and how they are surviving in this society. In this world, Pakistan is the second largest Islamic state. Islam has given equal rights to everyone. Through electronic and print media, we found that being an Islamic state; still transgender is neglected by the government and the local society. In general, they are usually associated with dancing, prostitution, and begging. To identify the state of transgender's in district Rawalpindi, a quantitative and qualitative survey has been conducted. A sample of 60 respondents was taken in district Rawalpindi. To dig the hole deeper, existing literature on the topics was thoroughly reviewed. The questionnaire was prepared in the light of research objectives for data collection. Suitability of the questionnaire was examined through its pretesting on the ten respondents Interviewing with questionnaire schedule was used as a tool to collect data. Finally, through SPSS (statically package for social sciences) was used for data analysis.

Native Studies and Queer Studies have begun creating linkages that interrogate the normalization of heterosexuality within Native communities and the ways that settler colonialism has been unquestioned in Queer Studies scholarship. This article adds to this body of scholarship by performing a critical re-reading of the film, Ke Kulana He Māhū (2001), a film about the history of sexuality in Hawaiʻi and the role of māhūs in modern day Hawaiian culture. The film engages the struggles for lesbian, gay, bisexual and transgender (LGBT) rights in Hawaiʻi throughout the 1990s, but, curiously, it obscures the Hawaiian sovereignty movement that was happening simultaneously. Against this backdrop, I examine the rhetorical performance of aloha in the film and the dangers of harnessing Hawaiian culture to support the recognition of lesbian, gay, bisexual, transgender and queer (LGBTQ) rights. This article also examines how the film participates in visual sovereignty to foreground Kanaka Maoli commitments to cultural identity, community and belonging.