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Japan presents a unique context for conducting queer studies. Unlike Europe, North America, and other regions of the world, it is said to lack homophobia due to the absence of Christianity as moral foundation. Furthermore, the situation of LGBTQ+ people has changed rapidly over the past ten years, as the Tokyo Olympics provided another impulse for discussions about sexual minority rights. As a result, recent surveys show a dramatic increase in the acceptance of same-sex marriage. However, Japan is the only G7 country that does not recognize same-sex partnerships and sexual minorities are not legally protected from discrimination. This is due to deeply rooted traditional and religiously tainted family values, represented and perpetuated by post-war Japan's deeply conservative political establishment. While LGBTQ+ issues in Japan have received scholarly attention since the 1990s, there is little scholarship in English on developments after 2000, let alone in the form of anthologies. This volume will bridge this gap by shedding light on political and cultural representations of and by sexual minorities in Japan after 2000, making, thus, available in English a completely novel perspective on LGBTQ+ issues in Japan and East Asia

The purpose of this study is to discover positive-self and negative-other representations of Brunei's Sharia Law on LGBT through the lexical choices used by the New Strait Times and Bangkok Post also reveals the ideology from both of the media. This study uses a qualitative approach with critical discourse analysis as the research design. Following Van Dijk's analytical framework, the words were selected and classified into word class, type of meaning (lexical or contextual), and category (positive or negative). Ideology from both media is obtained from the cognition analysis of the journalist's expression based on the co-text, context, and social context (social condition). The result showed that both media used lexical choices that indicate positive representation of LGBT by stating LGBT as victims, while negative representation on Brunei's Government, Muslim, and Sharia law as a persecutor. There were four methods in indicating the positive representation of LGBT; noun/noun phrase representation, detailed information on a noun, verb indicating accusation, and verb indicating discrimination; also there were three methods used to indicate negative representation of Brunei's Government, Muslim, and Sharia law; noun/ noun phrase representation, verb indicating negative actions, and verb indicating provocations.

The politics of gay and transgender visibility and representation at the Eurovision Song Contest, an annual televised popular music festival presented to viewers as a contest between European nations, show that processes of interest to Queer International Relations do not just involve states or even international institutions; national and transnational popular geopolitics over 'LGBT rights' and 'Europeanness' equally constitute the understandings of 'the international' with which Queer IR is concerned. Building on Cynthia Weber's reading the persona of the 2014 Eurovision winner Conchita Wurst with 'queer intellectual curiosity', this paper demonstrates that Eurovision shifted from, in the late 1990s, an emerging site of gay and trans visibility to, by 2008–14, part of a larger discursive circuit taking in international mega-events like the Olympics, international human-rights advocacy, Europe/Russia relations, and the politics of state homophobia and transphobia. Contest organisers thus had to take positions – ranging from detachment to celebration – about 'LGBT' politics in host states and the Eurovision region. The construction of spatio-temporal hierarchies around attitudes to LGBT rights, however, revealed exclusions that corroborate other critical arguments on the reconfiguration of national and European identities around 'LGBT equality'.

This essay engages with issues of homophobia, lesbophobia, biphobia, and transphobia in Romani/Gypsy/Traveller (RGT) communities. A lack of acceptance, marginalization, and at times expulsion of Queer people from RGT communities is a source of suffering for individuals and their families – with political consequences in terms of solidarity and alliances. Sexual minorities within marginalized ethnic and non-ethnic RGT minorities, when excluded, can be regarded as a threat to the social cohesion of the group and to internal social ties based on common struggles for economic and cultural justice. Acceptance for Queer people in RGT communities may also improve relations with social movements' alliances, a sensible and necessary step –primarily in the anti-racist and feminist arenas, movements for social rights, i.e., jobs and housing.The paper discusses social (mis)representations of the 'Gypsy Queer' vs. self-representations emerging from activists' experiences. In light of 'affective politics' – s conceptualized by Sara Ahmed – experiences of Homo-Lesbo-Bi-Trans-phobia in the RGT communities and 'soft' anti-gypsyism in Queer communities are addressed. In conclusion, affective politics are viewed in the frame suggested by Judith Okely around Roma-Gypsy-Traveller cultural identity "constructed through opposition, not isolation"; through the mirror of Jasbir Puar's theory of identity created in the constant and aware, individual and collective, assemblage of parts of self; and as an element of 'travelling activism' – practice of "mobilizing hybrid forms of expertise and knowledge across space and difference" contesting both territorialization and ethnicization, as in Van Baar.

Fictional representations of LGBT+ people offer a way to study how socio-cultural discourses on sexual and gender identity are reflected in popular culture. Notwithstanding the fact that particular contexts play a pivotal role in this dynamic, queer television theory currently derives exclusively from U.S. cases. With a quantitative analysis of LGBT+ characters in Flemish television fiction between 2001 and 2016, this study provides a descriptive framework to engage with the representation of sexual and gender diversity in a different context. Firstly, the study establishes the prominent presence of LGBT+ characters in Flemish television fiction. It shows that differences between Flemish public and commercial fiction content are negligible, but that discrepancies between genres are significant. The scarcity of sexual and gender diversity in externally produced 'quality' fiction, moreover, suggests a need for channels to formulate stricter expectations to production companies. Concerning individual characters, the study points to an overrepresentation of gay male characters, a lack of LGBT+ characters of color and the pervasiveness of gender conformity. Closer analysis, on the contrary, reveals a disarticulation of Flemings of color from homophobic violence, and the recasting of gender non-conformity on straight characters. This suggests a critical, self-reflexive awareness of stereotyping in fiction production. Accordingly, the findings of this study offer a point of departure for qualitative engagements with LGBT+ televisibility in Flanders. The data presented should not be conceived of as a finality, but as a necessary framework to internationalize and diversify the study of sexual and gender diversity on television.

This paper investigates how lesbians, gay men, bisexual and transgender (LGBT) people are represented in mainstream advertising in the United States. This article addresses which subgroups are most commonly featured and textually analyzes the common plots, iconography, and appeals used to represent LGBT characters in advertising. The objective is to explore how the identity categories of sexuality, gender, race, and class are enacted in advertising and what sociocultural and marketing ideologies shape these representations.

Introduction: Why Jewish, Muslim, and Queer? -- Part I. Boundary Crossings and Intersectionality -- 1. Queer-Jewish-Muslim: Constructing Hyphenated Religious Identities through Tactics of Intersubjectivity -- 2. Queer Disguises: Jewish Women's Performance of Race and Gender in the Colonial Maghreb -- 3. "A Living Tableau of Queerness": The Orient at the Crossroads of Genre and Gender in Proust's Recherche -- Part II. Public Discourse and Identity -- 4. Queering the Abrahamic Scriptures -- 5. A Corpus-Assisted Analysis of the Discursive Construction of LGBT Muslims and Jews in UK Media -- Part III. Building Community, Forging Solidarity -- 6. Religious Life Is Life Together: Ritual, Liminality, and Communitas among Queer Jews in Postsecular Britain -- 7. Eid Parties, Iftar Dinners, and Pride Parades: Navigating Queer Muslim Identity through Community -- Afterword: Lessons in Historical Nominalism -- Contributors -- Index.

Introduction -- Part I: The identity-otherness dynamics -- Chapter 1. Identity, otherness, and sociocultural dynamics (Sergio Salvatore) -- Chapter 2. Theories and methods (Alessia Rochira) -- Part II: Maps of Otherness -- Chapter 3. Immigration (Giuseppe A. Veltri) -- Chapter 4. Islam (Gordon Sammuta) -- Chapter 5. LGBT (Alina Pop) -- Part III: Symbolic resources for the representation of otherness -- Chapter 6. The semiotic construction of Otherness (Sergio Salvatore) -- Chapter 7. An interpretative model: Semiotic fields and semiotic forces (Sergio Salvatore) -- Chapter 8. Implications for policy-making and further developments (Giuseppe Veltri).

I discuss the concept of queerbaiting as emergent from viewer readings of both textual and paratextual content at a particular juncture of LGBT media representation. While fan works as paratexts have attracted attention for their queered readings and narratives, there has been little scholarly consideration of how official paratexts that suggest or address queer readings, particularly promotional material and public commentary from producers, inform viewer engagement with media texts, and how they interact with contemporary conditions of media production and LGBT content. Examining F/F pairings from two television shows, Rizzoli & Isles (TNT, 2010–16) and The 100 (CW, 2014–), I propose a model that incorporates text, paratext, and the context of LGBT representation to account for how both noncanonical and canonically queer narratives can exemplify queerbaiting discourses, as well as where queer subtextual readings are positioned in this interpretative space. In addition, I highlight the historical contingency of queerbaiting in terms of shifts in producer/viewer interactions and the character of LGBT narratives in reshaping the contestation of media meaning making.

The notion of 'gay' has been interpreted by popular culture in Portugal to stem from a liberalization of individual practices and beliefs in the realm of sexual culture in general. As such, sexual orientation is commonly conflated with a cultural trend linked to modernity, in opposition to recognizing it as a constitutive element of sexual citizenship and the related set of rights it entails. This often unnoticed conflation obliterates significant socio-historical changes and the role played by an array of institutions and agents that contributed to those changes. In this article, the political and social history of homosexuality throughout the twentieth century will be the departure point to examine issues of impact and change in relation to the cultural representation of lesbians and gay men in the public sphere. Media reports of LGBT events throughout the 1990s and early 2000s will be considered a key indicator of cultural representation of sexual diversity. From criminalization to same-sex marriage, the article critically interrogates the extent to which formal change has translated into more inclusive notions of sexual justice regardless of sexual orientation.

1. LGBTQ+ Activism and the Power of Locals: Introduction Radzhana Buyantuyeva, Maryna Shevtsova -- Part I: It's new for them? Imagining post-socialist LGBTQ+ activism from the 'Western' perspective -- 2. Beyond Western Theories: On the Use and Abuse of "Homonationalism" in Eastern Europe; Roman Leksikov, Dafna Rachok -- 3. Visibility, violence and vulnerability: lesbians stuck between the post-Soviet closet and the Western media spectacle; Masha Neufeld, Katharina Wiedlack -- 4. "Мы не ошибка (We are not an Error): Documentary Film and Russia's Campaign Against "Gay Propaganda."; Clinton Glenn -- 5. "I'm gay, but I'm not like those Perverts": Negotiating Issues of Identity, Community and Activism among Homo- and Bi- sexual Russian Men; Cai Weaver -- Part II: Outlawing rainbows: LGBTQ+ rights, activism and the role of state in Central and Eastern Europe -- 6. Negotiating uncertainty around intimate citizenship: LGBTQI people and state recognition of same-sex partnerships in Estonia; Kadri Aavik -- 7. The Localization of Sexual Rights in Ukraine; Thorsten Bonacker, Kerstin Zimmer -- 8. Trends of homophobic activism in Romania or 'How to turn religious convictions into a referendum and still fail; Ramona Dima -- 9. Putin as Gay Icon? Memes as Tactic in Russian LGBT+ Activism; James E. Baker, Kelly A. Clancy, Benjamin Clancy -- Part III: Giving voice to locals: LGBTQ+ movement and queer politics in Central and Eastern Europe -- 10. Latvian LGBT movement and the narrative of normalizationl; Karlis Verdins, Jānis Ozoliņš -- 11. Framing queer activism in Poland - from liberal values to solidarity; Justyna Struzik -- 12. Polish asexualities: Catholic religiosity and asexual online activism in Poland; Anna Kurowicka, Ela Przybylo -- 13. Activism for rainbow families in Hungary: discourses and omissions; Rita Beres-Deak -- 14. Tension around LGBTQ community through the case of bisexual representations in Hungary; Rahel Katalin Turai -- 15. Conclusion; Radzhana Buyantuyeva, Maryna Shevtsova

The politics of gay and transgender visibility and representation at the Eurovision Song Contest, an annual televised popular music festival presented to viewers as a contest between European nations, show that processes of interest to Queer International Relations do not just involve states or even international institutions; national and transnational popular geopolitics over 'lesbian, gay, bisexual and transgender rights' and 'Europeanness' equally constitute the understandings of 'the international' with which Queer International Relations is concerned. Building on Cynthia Weber's reading the persona of the 2014 Eurovision winner Conchita Wurst with 'queer intellectual curiosity', this article demonstrates that Eurovision shifted from, in the late 1990s, an emerging site of gay and trans visibility to, by 2008–2014, part of a larger discursive circuit taking in international mega-events like the Olympics, international human-rights advocacy, Europe–Russia relations and the politics of state homophobia and transphobia. Contest organisers thus had to take positions — ranging from detachment to celebration — about 'lesbian, gay, bisexual and transgender' politics in host states and the Eurovision region. The construction of spatio-temporal hierarchies around attitudes to lesbian, gay, bisexual and transgender rights, however, revealed exclusions that corroborate other critical arguments on the reconfiguration of national and European identities around 'lesbian, gay, bisexual and transgender equality'.

This article looks at the "coming out" category in a broad political sense as the work of making the particular subject positions of LGBT minorities legible to those subjects themselves and to the public at large. Coming out thus understood includes, but is not limited to, the rhetorical act of announcing one's sexual identity; it likewise includes aesthetic representations such as memoirs and films. This broad definition of coming out, based on Jacques Rancière's political philosophy, enables a comparison between the political‑cum‑aesthetic work of sexual minorities in the US, especially after the Stonewall Inn riots and up to the AIDS epidemic and its aftermath, and some developments in post‑1989 Poland.