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Queer spaces emerge as a response to the restrictive nature of homonormativity, which compels queer individuals to conform to dominant cis-heteronormativities. This underscores the need for in-depth knowledge about queer spaces, particularly those that extend beyond the experiences of gay men. This study explores how lesbian and queer women as mobile transnationals create space for themselves in Copenhagen, a city recognised as the world's most gay-friendly place. It employs an interpretivist research paradigm utilizing a critical feminist and queer geography lens. Findings from observations and interviews reveal the absence of a specific lesbian space in Copenhagen; instead, numerous queer spaces are characterised by fluidity, safety, community and their welcoming approach towards LGBTQIA+ travellers. Lesbian and queer women do not become visible through physical spaces but through the strong networks they have created for themselves. A queer space offers a sense of safety within a public setting for the community that gathers there. Additionally, lesbian and queer women actively reshape and conquer existing cis-heteronormative spaces through material and immaterial practices such as exclusive online community spaces or through hosting queer events in spaces such as churches. The study addresses the absence of feminist and queer perspectives in a discourse on sustainable tourism geographies. It provides policymakers with insights and recommendations for creating inclusive, queer-friendly spaces. [ABSTRACT FROM AUTHOR]

Homonormativity refers to the ratification and endorsement of heteronormative institutions and structures into lesbian, gay, bisexual and transgender (LGBT) lives, culture and discourse. While homonormativity is commonly manifested in (relatively) privileged, White, able‐bodied gay men, this paper focuses on lesbian, bisexual and transgender (LBT) women's experiences in Israeli peripheral and rural spaces. As a concept, homonormativity has the potential of reducing lived experiences into a widely criticized category. Instead, we voice the geographical, temporal and gendered potential of homonormative processes to articulate varied ways for leading a queer life under capitalism. Based on 61 qualitative interviews with LBT women living in the Israeli peripheries, we argue that LBT women employ two major homonormative processes of becoming political subjects to negotiate their sexualities in a space fraught with LGBTphobia. These homonormative processes are comprised of assimilation and contestation, revealing a nuanced mode of political subjectivity, shaped by ongoing experiences of LGBTphobia. [ABSTRACT FROM AUTHOR]

The article explores the queer politics of homo/anti-normativity of Lesbians Who Tech, a corporate network for lesbian and queer women. Drawing from ethnographic fieldwork, I argue that critiques of 'gay ordinariness' are unable to capture extant 'extra-ordinary' trajectories of queer capitalist incorporation. I trace the ways in which corporate culture, leadership and values are currently reshaping queer life and politics in terms of a 'CEO society' to demonstrate that we should avoid assuming that anti-normativity is always on the side of the progressive and instead consider how this is taken up by the very institutions it is intended to contest. [ABSTRACT FROM AUTHOR]

The number of LGBTQ picture books—literary works for children containing lesbian, gay, bisexual, trans, and queer characters and themes—has increased considerably since 2000. While different segments of this category of books have been examined, there has been a limited examination of the entire genre. Using 234 English-language LGBTQ picture books available in the United States between 1972 and 2018, I conducted a content analysis of the main themes and central characters as well as investigate how the main themes changed over time and the extent to which they reflected the larger historical contexts in which they were created. I find that very few LGBTQ characters are cast as main protagonists and some (i.e., bisexuals) are completely absent. Similarly, I find an increase in diversity of themes over the decades yet with most centering on marriage, parenting, and domesticity. Together, LGBTQ picture books convey a limited view of the LGBTQ lives. [ABSTRACT FROM AUTHOR]

This article investigates contemporary LGBTQ romance in which the central couple has a queered betrothal that results in nonmarriage. Drawing on examinations of romance plot tropes, including Regis’s eight essential elements and Roach’s claim that the ending to romance is key, as well as queer theory, I demonstrate how the nonproposal offers a queering of romance that differs from homonormative same-sex romance. In the case study of the feature film Bros, this is achieved by one character asking the other to date and reassess in a few months, an anti-proposal that follows the conventions of a traditional marriage proposal. In the novel Husband Material, the central couple runs away from their own wedding because it does not feel like the right expression of their love. Unlike traditional romance narrative patterns that reaffirm social conventions and normative values, these queered anti-betrothals allow for more individualistic expressions that still offer the reader or viewer an emotionally satisfying romance ending.

Despite and perhaps because of Joseph Massad's scathing critique of the 'Gay International', and of Israeli 'pinkwashing' efforts, scholarly theorization of sexuality in Arab cinema has been minimal. Within this context, upon which this article elaborates, I offer recommendations for scholarly movement forward in the area of Arab film sexualities, by analysing the intellectual limitations of extant allegorical and auteurist approaches to the subject, and in turn suggest conceptual means towards a more substantive film analytic praxis. In so doing, I draw from critiques of Massad's position as well as of the pinkwashing agenda, both of which have emerged from and around an interdisciplinary array of texts focusing on homonationalism, homonormativity and homocapitalism; while critiquing the concomitant fact that the majority of such texts marginalize or absent Arab same sexualities and Middle Eastern cultures generally, insofar as they retain an unproblematized transnationalist orientation. [ABSTRACT FROM AUTHOR]

Lesbian, Gay, and Bisexual YouTube celebrities have come to the limelight of popular media culture. This article explores how 10 of the most popular and influential YouTubers from three Latin American countries (Argentina, Colombia, and Mexico) have come to occupy lesbian, gay, and bisexual subject positions in their coming out vlogs. We argue that through the entwinement of YouTube's political economy of celebrity and performances of respectability, these vloggers were able to turn their coming-outs into a form of emotional labor that positions them as exemplary models of queer success within the neoliberal economy and cultural regime. [ABSTRACT FROM AUTHOR]

This study extends the "Queer" Asia s critique to deconstruct the coloniality of queer theory in transnational Taiwan. Focusing on Duggan's critique of homonormativity, I used 22-months ethnographic data to examine its Taiwanese glocalization and influences on American scholars' denigration of Taiwanese marriage equality campaigns. I argue that the glocalization of homonormativity theory has generated the disruption between queer theory and embodied experiences, falsely assumed the universalism of queer theory, and failed to recognize practices of diversifying families and resistance to neoliberalism. The homonormativity glocalization also produces "radical queer temporality" and Orientalist double standards that collude with imperialist epistemology. I conclude with strategies for a decolonial queer theory. [ABSTRACT FROM AUTHOR]

Homonormativity is a key analytical concept for examining LGBT politics, and Pride events are key spaces of contested politics surrounding LGBT/queer populations. Yet conceptualisations of homonormativity as monolithic do not sufficiently explain grassroots LGBT opposition to the normalizing tendencies of mainstreamed Pride events. This paper explores how an analysis of the spatial dimensions constituting homonormativity in place can instead produce a conceptualisation of variegated homonormativities sufficient for understanding how homonormativity plays out between oppositional LGBT Pride groups in Glasgow. Drawing on archival material, interviews, and participant observation I place debates of homonormativity within the national and local contexts through which they are produced and embedded within. My analysis reveals how homonormativity in Glasgow manifests in uniquely Glaswegian ways along dimensions of politics, commodification, and inclusion/exclusion. These dimensions arise from local histories and governance that in turn shape Glaswegian homonormativities in contradictory ways to reveal the depth that deploying homonormativity as a variegated rather than monolithic concept adds for producing a more nuanced, place-sensitive analysis of national and local sexual politics. Conceptualizing homonormativities as variegated is shown to be a necessary analytical tool for understanding the complex ways that normativities are produced, altered, and resisted through space at Pride events. [ABSTRACT FROM AUTHOR]

This essay argues that racial capitalism in East Asia requires and reproduces a hierarchical reading of gender‐nonconforming bodies and desires, while the rise of a homonormative discourse finds expression in racialized violence against Chinese‐identified subjects. These entanglements preclude an analysis of Taiwan's geostrategic role in a US‐led regime of capital accumulation and dispossession. Shifting the conversation from a celebratory view of Taiwan's LGBT legal and civic victories to homonationalism's complicities with racial capitalism, this essay considers memoirs of survivors of the Chinese Civil War as articulating an alternative and unintelligible order of queer kinship rooted in the differential allocation of grievability. [ABSTRACT FROM AUTHOR]

Heteronormativity posits heterosexuality as the only acceptable and normal presentation of gendered and sexual identities. Similarly, homonormativity structures social life along heteronormative beliefs and ideals to construct conventional gay and lesbian identities. This article comments on a critical sociological exploration of the influences of these sexual normativities on the identity construction of gay and lesbian students at one campus of a South African university. Discourse was explored through a qualitative research paradigm focused on the lived experiences and reported narratives of gay and lesbian students. Three findings emerged from the data: first, how the participants socially constructed and performed their “ideal” gay and lesbian identities according to interrelated and mutually reinforcing hetero- and homonormative principles; second, these idealised typologies informed the social placement of gay and lesbian students on campus; finally, said ideals resulted in a so-called sexually normative double-bind that required gay and lesbian students to continuously navigate their membership of in- and/or outgroups on campus. [ABSTRACT FROM AUTHOR]

The article explores the homonormative and homonational politics and the discourse of LGBT rights in contemporary Israeli cinema. Some Israeli films such as Yossi and Jagger, The Bubble, and The Secrets promote homonormative and homonational discourse that is guided by a progressive trajectory from traditional societies to modernity, from shame to pride, from homophobia and the secrecy of the closet to gay sexual liberation and identity that follows Western standards. In contrast, films like Joe + Belle, Blush and the Arisa Mizrahi party line videos critique logical temporal conventions of development and progress, maturity, adulthood, and responsibility, and the social scenarios which regulate identities into national, sexual, and ethnic normativity. They offer new ways of being in the world, life and relationships based on queer temporality that are not necessarily founded on past lessons or future expectations, but rather derive from the desire for the "here and now." [ABSTRACT FROM AUTHOR]

This article proposes and outlines a critical approach to the study of chemsex. The vast majority of chemsex research takes place within the broad field of health, particularly LGBTQ+ health, which ultimately frames such work using a paradigm of risk. This article follows previous research that calls attention to the limitations of this perspective, and suggests the value in formalising more generative, explorative and critical approaches to the phenomenon. Based on this previous scholarship and the contributions to the special issue, we propose that 'critical chemsex studies' operates along three axes: one working within public health that attempts to move beyond the risk paradigm; another which attempts to understand its cultural dimensions as it interrogates the discursive, sociopolitical, technological and economic landscapes in which chemsex has materialised, and finally; a third centering pleasure and its organisation of gay identity, intimacy, and sociability. Finally, we look to the future of critical chemsex studies, calling for more diverse works on national and regional differences in chemsex culture, as well as how the framework can be adapted in order to leverage its capacities for the women, trans and non-binary people who are under-represented in the current literature. [ABSTRACT FROM AUTHOR]

One would not typically think of chemsex as a practice structured by the same political ideology that spawned 'the new homonormativity'. For one thing, the gay press (a key mediator of homonormative thinking) has spilt much ink demonizing both the practice and practitioners of chemsex. Chemsex is framed in opposition to the 'good gays' that appear on same-sex wedding invitations or in advertisements for furniture stores or travel companies. Meanwhile, scholars have identified the ways in which chemsex embodies a response to both the political-economic landscape of neoliberalism, and the dominant model of homosexuality. From this perspective, chemsex appears antithetical to the political-economy of late capitalism, and to homonormativity. Building on critical discussions of this sexual practice, this article maps the complicated political terrain in which chemsex operates. Drawing on in-depth interviews with active and former practitioners, I suggest that chemsex occupies an ambivalent position in relation to the politics of homonormativity. [ABSTRACT FROM AUTHOR]

Javier Fuentes-León's 2009 film, Contracorriente/Undertow, received international recognition, accolades, and awards. While the film attempts to be revolutionary--and perhaps at the time of its release, it was--it perpetuates many of the stereotypes that it seemingly attempts to undermine. This essays seeks to challenge homonormative depictions of male homosexuality by analyzing how the film's male protagonists, Miguel and Santiago, satisfy the common trope of the hyper-masculinized and hyper-feminized gay male that permeates the socio-cultural fabric of Latin America and beyond. The film's plot presents a narrative of Miguel, a fisherman with a pregnant wife, who has a secret love affair with the painter and community outsider, Santiago. Fuentes-León creates a complex narrative fueled by rumors, stereotypes, and heterosexism, framing a taboo human story as a parable about authenticity. This paper blends visual and textual analysis with feminist and queer theoretical discourses to interrogate contemporary understandings of Contracorriente as well as depictions of gay male figures throughout the visual landscape. [ABSTRACT FROM AUTHOR]

Based on the dialectical relationship between queerness and homonormativity, the aim of this paper was to outline the spatial framework of pink consumption in Croatia. Since the LGBT community is a specific and sensitive social group, qualitative research methods were used. After calculating the gay index and determining that the city of Zagreb provides the most favourable spatial context for the study of pink consumption, the interview method was used to collect qualitative data. The sample was assembled using the snowball technique (N = 14). The research revealed that there are only few pink consumption places in Zagreb, that they are not even present in all consumption systems, and that they are located in the central part of the city without exception. Although it cannot be argued that they are completely homonormative places, evidence of social exclusivity and sexual conservativism was found. Thus, it has been shown that even fundamentally inclusive places can produce normativity, which deprives them of the potential to achieve equality and emancipation of the Zagreb's LGBT community. [ABSTRACT FROM AUTHOR]

Examining the dangai phenomenon and the web series Word of Honor (WoH), this paper investigates the entanglement of neoliberal management of queer desires, authoritarian regulation of consumer-citizenship, and traffic in various forms of nationalism. Creating an ambient space for queer agency, danmei practices is often regarded as utilizing queer "opacity" as liberatory strategy to outfox the state and societal constraints on non-normative gender and sexuality. Yet the dangai industry in the People's Republic of China (PRC) shows that the economization of queerness finds "opaque" ways to profit through managing risk and anxiety of "missing out" even when a state explicitly censors queer commodities. Situating WoH in the "she economy," the paper demonstrates the ways in which queer potential dangai is cahooted with neoliberal and authoritarian state imperatives for fostering proper gendered consumer-subjects and heteronormative social harmony for national building through embracing the "beautiful, powerful" but "caring and loving" nuan nan ("warm men"). Drawing connections between the newly constructed soft masculinity and other cultural exports such as the "wolf warrior," the paper argues that dangai allows the militant masculinity to be "homonationalized" in service of rebranding Chinese nationalism in a time when Chinese global expansion is fiercely criticized on the global stage. [ABSTRACT FROM AUTHOR]

The purpose of this study is to contribute to the scholarship on queer spaces and queer film festivals by offering an approach that critically analyses white normativity within the queer film festival, scrutinising both who shapes these spaces and for whom they are shaped. Situating queer film festivals as political sites of counterpublics that enable potential resistance and solidarity against dominant heteronormativity and cisnormativity, this article examines whiteness and white privilege within those spaces, using London's 2018 BFI Flare: LGBTQ+ Film Festival as a case study. In-depth discourse analysis of Flare's 2018 festival documents and ephemera informs the article's argument. Building upon intersectional and postcolonial feminist work on spaces and diversity politics, this piece contends that current Western queer film festivals, such as Flare, are spaces embedded in homonationalist discourse that replicate historical in/exclusion and construct racialised arenas. In this way, they perform "feel good" diversity while lacking an interrogation of normative whiteness, able-bodiedness, and cis male gayness. [ABSTRACT FROM AUTHOR]

During the past few years the so-called "anti-gender campaigns" in Bulgaria have revitalized the polemics surrounding the development of non-heterosexual identities claiming that these identities are "imported" by "Western" politics and discourses in order to "weaken" and transform national cultural and political models. Analyzing 63 semi-structured in-depth interviews with non-heterosexual males from different generations, this study aims to contribute to the theories of non-heterosexual identity development by providing data from Bulgarian context. The data from this study suggests that: (1) non-heterosexual male identities in Bulgaria have existed before the "global gay culture"; (2) the younger the participants the earlier they realize their non-heterosexual desires often within the "pre-sexuality stage" defined by the stage models and the youngest cohort self-label their same-sex attraction mainly through an "identity-centred" sequence, before engaging in sexual activities; (3) the greater awareness of role models, the wider access to information, and the involvement in the LGBTQI + communities have contributed to a more positive and self-respectful identity development; (4) physical contacts and observations as significant sources for the questioning of a non-heterosexual identity have been replaced by virtual observations and communication; (5) the Internet and social media have made non-heterosexual identity development more accessible regardless of social and economic background, and that (6) non-heterosexual identity development does not lead automatically to a culturally defined gay identity. [ABSTRACT FROM AUTHOR]

There has been rapid growth in the representation of bisexual characters in US YA since 2010 in both genre fiction that has traditionally been dominated by the stories of heterosexual protagonists, and in popular YA trends, particularly the teen love triangle plot. Improvements in bisexual representation in happy, loving, meaningful queer relationships, however, still requires critical vigilance against the equation between homonormativity and queer futurities in YA, as the latter “will not be achieved by simply retelling and celebrating a single story” (Matos and Wargo 8). A particular challenge for queering conventional romance plots is the stereotyping and essentialising of bisexuals as selfish, hyper-sexual, attention-seeking or undecided, in a system of bi-erasure underpinned by monosexism. This belief that all sexualities are located at either end or at some point along the homo-heterosexual scale remains a powerful force of bi-erasure, such that tensions can arise when romance conventions and dichotomous plot structures are used to depict characters whose desires are beyond this binary. I examine four recent YA novels for their representation of bisexual characters within love triangle plots in genre fiction to highlight how these queer characters remain constrained by essentialised views of bisexuality. Despite each novel resolving the love triangle dilemma in different ways, they offer bisexual teen readers little hope for acceptance or understanding, even within relationships, and, that current political and social systems, including monosexism, are unassailable.

Copyright of Latino Studies is the property of Palgrave Macmillan Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article investigates the recent proliferation of family-themed homosexual stories in China based on life-history interviews and participant observation conducted in Shenzhen. We develop the concept of "neo-Confucian homonormativity" – characterized by a harmonious relationship between gay men and their families of origin and their ability and aspiration to enter a monogamous relationship and become parents – to explain the production, circulation and consumption of these stories in the Chinese gay community. We argue that these stories are socially embedded actions enabled by the emerging neoliberal sexual politics in the Chinese gay community that influence the organization of the Chinese gay community and Chinese gay men's lived experiences. By analysing the emerging storytelling practices in the Chinese gay community, this article challenges the Western-centric way of theorizing homonormativity and opens up the possibility to conceptualize homonormativity from an Asian perspective. [ABSTRACT FROM AUTHOR]

Research on homonormativity in the Global North has burgeoned in the last 20 years as there have been developments to include sexual minorities as equal members of society. However, little is known about the emergent forms of homonormativity in the Global South where in most cases the improvements in terms of sexual rights and citizenship in the Global North did not echo. Despite the lack of the legal, economic, and cultural infrastructure, an inchoate Southern homonormativity unfolds among gay men through their gender performances, bodily presentations, class positions, and neoliberal aspirations. Southern homonormativity is a cultural formation that takes place in settings where there is no institutional change and legal reforms to define, recognize, and embrace the gay citizens (and families) as equal, legitimate, and respected members of society. By using interviews and ethnographic home visits in Istanbul, Turkey, this article explores how homonormativity is contextually driven and flexible, and how privileged gay men understand and navigate homonormative precepts in a context within the Global South. [ABSTRACT FROM AUTHOR]

Copyright of Farol - Revista de Estudos Organizacionais e Sociedade is the property of Farol - Revista de Estudos Organizacionais e Sociedade and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article focuses on the representations of women alongside the social and historical background of Turkish cinema from the 1980s through the early 1990s. In the following section, I articulate the political events in the 1980s - the early1990s and its impacts on Turkish society and cinema. I delve into the modernist representations of women in the 1980s cinema to analyze women’s gender codes (based on social/cultural and cinematic codes). Finally, in the last section, I examine Atıf Yılmaz’s cinematic images of women in his films and analyze two of his films A Sip of Love (1984) and The Night, Angel and Our Gang (1994) in terms of gender codes.

This article criticizes an acclaimed Icelandic documentary film series from 2019, People Like That ("Svona fólk"), which has become the quasi-canonical history of the country's gay and lesbian rights struggle. The series tells the story of the forward march of normalizing progress and change from below, breaking through with the achievement of registered partnership in 1996. This article views the series as an attempt to create a collective memory corresponding to Iceland's new self-image as a queer utopia. While avoiding historicist criticism, the article presents new stories and memories from the documentary series' own archive, which has been partly released online, and sources unexplored by the series, such as queer journals and official reports. From these stories, different narratives emerge, in which homonormativity is imposed by the Icelandic state and National Church in the 1990s and conceded by Iceland's National Queer Organization, resulting in a registered partnership legislation that some homosexual Icelanders saw not as a victory but as a loss of power. The contrast between these stories and those of People Like That foregrounds the politics of remembrance and forgetting and exposes the seldom discussed conditions for Icelandic homosexuals' inclusion into the nation in the 1990s. [ABSTRACT FROM AUTHOR]

Queer migrants seeking asylum in Europe face both heteronormative and homonormative assumptions about their subjectivity. Yet these assumptions are not simply adhered to for the sake of intelligibility. This article will explore how cultural production challenges the heteronormativity and homonormativity of European immigration regimes in both On the Bride's Side (a 2014 documentary directed by Khaled Soliman Al Nassiry, Antonio Augugliaro, and Gabriele del Grande) and Moebius Stripping (a 2019 filmed performance by the Istanbul Queer Art Collective). Drawing upon the Bakhtinian notion of the carnivalesque, I suggest these performances are making critical fun of European borders. Instead of only exposing the violence of hetero/homonormativity, making critical fun allows one to grapple with how such violence is being creatively manoeuvred. By displaying the border as porous and incapable of understanding migrant subjectivity, there is an imaginative reconfiguration of the border itself. Without denying the potential for European borders to force queer migrants into situations of vulnerability, the act of crossing the border, and performing the act too, can sometimes become an agentic sign of making critical fun that disrupts the sexual and gendered norms being expected by immigration regimes. [ABSTRACT FROM AUTHOR]

This short subject analyses the racialized dynamics of the Norwegian TV series SKAM vis-à-vis its representation of queerness. It argues that the Muslim character Sana stands in for the 'good ethnic' who simultaneously represents the 'backwardness' of her religion and the imaginary of Norwegian multiculturalism that can 'rehabilitate' her into its image. [ABSTRACT FROM AUTHOR]

Picture books are a central part of early childhood and contribute to the picture children form of the world. While most picture books are oriented toward the concept of heteronormativity, more picture books featuring same-sex parents have been published in recent years. This article addresses the question of how same-sex parents are portrayed with regard to gender roles. Data stems from 23 German-language picture books, 17 with two mothers, six with two fathers. A quantitative coding approach was used to capture the portrayal of gender roles. The analyses showed that parents (especially fathers) are depicted as engaging in emotional or caring activities. Although in a large number of picture books both parents provide care and household-related activities, there is a statistically significant difference in terms of one parent performing these activities more frequently. In this respect, it can be seen that the portrayal of same-sex parents is partially oriented toward homonormativity, as these activities are usually depicted as female.

The cultural shift leading to increased tolerance for diverse sexualities over the past few decades has transformed the landscape of traditionally queer spaces. Given the mainstream trend towards homonormativity and respectability politics, this paper examines the consequences of these changes for the articulation of queer intimacy and sexual freedom. Drawing from comments posted to an online public forum, I consider how men engage in the queer occupation of Korean spas by reimagining these businesses as places for queer sex. I position Korean spas as a "queer heterotopia" allowing men space to violate the centering of homonormative subjectivity. While the sexual practices of these men resist queer normativity, they simultaneously mobilize hegemonic racialized discourses, ultimately threatening the queer heterotopic potential of the space. Thus, this work offers instances of both queer promise and failure where normative structures are simultaneously challenged and upheld. [ABSTRACT FROM AUTHOR]

Introduction: In the United States, workplace protections for queer and trans workers have expanded; however, previous research has indicated that policy change alone is not sufficient to create supportive workplace cultures. The inequality regimes theoretical framework suggests examining policies, practices, and ideologies to understand inequality in work organizations. Methods: Drawing upon 75 qualitative interviews with queer and trans workers in the Portland, OR metro area conducted in 2013, we assessed the policies, practices, and ideologies that shaped how queer and trans workers experienced their workplaces. Results: We found participants' narratives about queer-friendly workplaces focused on: organizational policies and practices; disclosure, visibility, and recognition of queer and trans identities; and protection from discrimination based on sexuality, gender, and other intersecting marginalized identities. We found that trans workers experienced more challenges than cisgender workers in all these areas. In addition to articulating the impact of cisnormativity and heteronormativity, some participants experienced homonormativity, which emphasizes tolerance through assimilation and minimized the relevance of queer identities at work. We found that not all queer and trans people were equally able or willing to access this assimilation. Conclusions: Ultimately, while laws and workplace policies provide critical protections for queer and trans workers, practices and ideologies that encourage queer disclosure, visibility, and recognition and provide protection from discrimination are also central to achieving acceptance, a central goal for queer-friendly workplaces. Policy Implications: This research indicates that legal and organizational changes are needed to support queer-friendly workplaces. These changes include: policies (e.g. legal protections from discrimination, organizational anti-discrimination policies, policies to support transitioning workers), practices (e.g. recognition of queer and trans identities, queer and trans employee groups, gender neutral bathrooms), and ideologies (e.g. rejection of cisnormativity, heteronormativity, and homonormativity). [ABSTRACT FROM AUTHOR]

Abstract The riots against a New York City police raid at the Stonewall Inn bar in June, 1969, are often identified as having sparked the movement for LGBT rights, and the commemoration of the riots one year later in June, 1970, inaugurated a series of annual LGBT Pride events that continues to this day worldwide. In this two-part Forum, we reflect on the contradictory effects of Stonewall’s international legacy. In this second part of the Forum, Ferreira and Belmont investigate the ways in which ‘Stonewall’ has been appropriated specifically in Brazil, both during the civil-military dictatorship and in the current fraught political moment. Belmont locates current mismatches between LGBT and queer struggles in Brazil by juxtaposing more mainstream visions of LGBT politics with the margins they create, especially the marginalization of travestis. Belmont exposes the way that dominant LGBT discourse and practices reinforce the continuous violence over dissident bodies and proposes that we look at travestis’ experiences and arguments as necessary contributions to a more radical (queer) politics. In the final contribution, Ferreira recapitulates the political demands of NYC’s Stonewall events and contrast them to the revolutionary claims of what was called a ‘Brazilian Stonewall.’ Considering the protagonism of lesbian movements in such events in Brazil, her contribution analyzes, from a queer perspective, the embrace of a multiplicity of identifications in contemporary lesbian activism. She argues that this move creates potentialities for responding to structural violences, while also speaking to questions such as the judicialization and commercialization of LGBTTI causes and homonormativity.

In this article, I analyse two same-sex romantic comedies, Happiest Season (DuVall, 2020) and Love, Simon (Berlatti, 2018). Using a dialectic reading and the concepts of homonormativity and post-gay consumerism, I explore the ideological function of interpellating LGBTQ+ consumers into the mainstream. I draw on Sara Ahmed’s conception of the good life to understand the framing of the family and the monogamous relationship within the genre of romantic comedies. I also pay attention to consumer perceptions of LGBTQ+ representation more generally. I conclude that, despite the utopian kernel of queer happiness signified by these movies, the inclusion of lesbian and gay main characters in the romantic comedy genre also serves the ideological function of assimilating queerness into the mainstream in ways that reinforce other relationship-based norms, such as monogamy and family orientation. [ABSTRACT FROM AUTHOR]

Sexually inflected and queer geographies have variously responded to the changing legal, social and cultural landscapes of the 21st century. This report explores the spatial normalisations that these changes have created, through the concept of homonormativity, and the locatedness of these homonormative critiques. It then examines how these changes have been challenged in an effort to restore forms of heteronormativity through heteroactivism. The report shows the multiplicities and inherent spatialities of the significant changes to sexual and gendered equalities in the 21st century. [ABSTRACT FROM AUTHOR]

Copyright of Revista Brasileira de Historia is the property of Associacao Nacional dos Professores Universitarios de Historia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)