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As a workplace, Higher Education has long been spatially socialized as a heteronormative with counter spaces (LGBTQ resource centers) in which assumptions about an individual's sexuality have been assumed as heterosexual or gay/lesbian pushing mononormativity. This study focused on the narratives of six bisexual faculty and staff to uncover how mononormativity is (re)produced in the workplace. We analyze the ways in which bisexual faculty and staff experience an unevenness of power in communicating their bi identity. We drew on Lefebvre's (1991) theory to understand how the social workplace is sexualized presenting our findings through an ethnodrama.

Recent years have seen the development of new approaches to the study of gender and sexuality in childhood, with attention given to socio-historical, cultural and political contexts. This chapter aims to contribute towards a limited field of research on queer childhood and youth in Central Asia by considering how narratives of queer childhood in Kazakhstan are culturally produced. This chapter draws on the material from in-depth interviews of 11 queer people living in Kazakhstan, focussing on their narratives of childhood. The study exposes the effect of silence about non-heteronormative identities in Kazakhstan on queer children. Narratives of bullying and managing school violence are explored along with narratives of queer childhood within the families of origin. Lastly, the chapter foregrounds instances of agency and resilience, considering how queer children manage to steer themselves away from being an ‘impossible subject’ and contest dominant societal attitudes and discourses.

Limited evidence exists on bacha bazi, Afghanistan's steadily revived practice involving transgenerational same-sex relationships, despite its frequent association with violence towards young males, known as bacha bereesh. This paper aims to fill this critical gap.

The author conducted an integrative literature review using qualitative and quantitative secondary data. An ecological framework for violence was applied to the findings.

The findings offer a comprehensive overview of bacha bazi in its modern form, including the unique health needs, sexual practices, and gender identities and orientations of bacha bereesh. The author reveals how Afghan masculine identities and male-male sexual activity occur in relation to power structures and notions of honor. Numerous risk factors increasing bacha bereesh vulnerability for violence and socio-legal barriers constraining access to crucial services are also discussed.

Afghanistan's shame-based culture limits accurate data collection by obscuring the practice and stigmatizing bacha bereesh who serve in feminized roles.

The research highlights the inadequacies of applying Western gender-binary frameworks to bacha bazi. It contributes to our understanding of sexuality, gender, masculinity, and male-directed sexual violence within Afghan culture. These insights will help us better address the health needs of this underserved population.

The lack of evidence addressing these topics highlights our paper's originality, while the literature firmly linking violence to poor physical and psychological health outcomes emphasizes the importance of its contribution.

Various philosophers and thinkers have discussed the importance of thinking and philosophising about the concept of ‘place’. A necessary structure of human experience, place is vital to the very foundation of human experience. More than the geography or arrangement of places, place is a concept that moulds human experience and contributes to understanding oneself and the world. Place has also been used to explain political motivations and issues such as citizenship, diaspora and migration. Despite its importance, place has not been problematised enough and has been neglected in studies of intersectionality. For instance, the role and influence of place in a person's diversity wheel and the interlocking web of oppressive structures have been reduced to either racial, class or gender categories. As a result, current critical theories fall short in drawing up the effects of place on intersectionality. This chapter, therefore, proposes the need to develop a critical place theory. It highlights the role that place-aspects play in the oppression and marginalisation of individuals. Moreover, it also examines the relatively new concept of placism as an analytical framework that can be used to explain varying oppressive placial structures.

Welfare reforms introduced conditionality into cash transfers often by diverse welfare-to-work programs achieving its vast legitimization. Meanwhile in-kind poverty alleviation policies maintained their universal character in the forms of national budgeting of municipal services. Utilizing justification work, the authors aim at showing how conditionality of in-kind support is replacing universalism. The authors ask which justification work assist administrators in shaping the relationship between in-kind and cash transfer and the changing meanings of poverty alleviation practices.

The authors conducted 20 semi-structured interviews with senior administrators in Israeli local governments analysing them along principles of critical discourse analysis (Fairclough, 2010). Further, seeking to elicit the justification work, the authors added some guidelines from the discourse interaction approach.

The findings identified administrators' justification work as taking two major shapes. The first is an emphasis on conditionality in their in-kind support projects, which is limited in time, contingent upon co-operation and sometimes even enhancing choice for those in need. The second is the manifestation of pride anchored in the skilful budget management enabling the achievement of conditional in-kind support projects based on the effort involved.

The authors did not prompt the interviewees for the proportions of specific categories, such as whether they are attending and benefitting of the in-kind support programs. This is a limitation of this study that prevented the authors from contrasting perceived achievements against the actual coverage of their projects.

It is important that government funding is increased for municipal anti-poverty policies engaging municipal administrator in the struggle for full and better coverage so that capability deprivation is combatted by a combination of cash transfer and quality social services that are universal and at the same time secure mentoring and supervision to all households in need.

Future research should present the analysis that associates different budgets of each city with its anti-poverty polices and its different socio-economic ranking. Critical social-policy scholars may apply this study’s findings in future analyses of municipal administrators' power position as reinforced by national level policy makers, particularly when introducing controversial policies.

Anti-poverty policy and the specific combination between conditional cash transfers and in-kind support have been explained at the level of political–economic decision making. The authors conceptualize the need to explain anti-poverty policy by focussing on municipal administrators’ embedded agency, particularly around controversial issues. By building the professional self of municipal welfare administrators, inter alia by ignoring past meanings of in-kind support as depriving recipients of autonomy, conditionality is extended into in-kind services.

The rise of “strong man” politics in the Philippines brings attention to manhood narratives. Machismo remains a strong presence in the upper echelons of society, despite gender equality initiatives and a strong feminist movement. With Rodrigo Duterte portraying the “father-figure” of the nation, one questions what this type of manhood means for the Filipino family.

This study traces the construction of Filipino manhood in relation to the country’s strongest unit of the family. Utilizing a systematic review of seminal outputs on masculinity, this piece explores the definition of Filipino manhood using texts from various Filipino gender and development scholars. Sikolohiyang Pilipino or Indigenous Filipino Psychology frames the identified themes that surround the image of a Tunay na Lalaki or True Man. The labas (outer world) and loob (inner self) are then framed in relation to Filipino men’s roles. Intersections between one’s peer group, socio-economic class, and the situation in the global migration context inform the formation of one’s labas (outer self/identity). The findings indicate that Filipino manhood traits, as seen in one’s loob (inner self) contextualize one’s understanding of manhood’s construction as familial. By unearthing the nuances of manhood in the archipelago, this chapter showcases masculinities from the subaltern and purports possible ways of decolonizing “from below.”

This paper aims to shed light on the spatial constraints of sex work in Greece. The objective is twofold: to illustrate the intertemporal stance of the Greek state to push sex work at the edge of both the city and the law produces sex workers as always already marginal subjects and to identify how a spatial-based understanding of sex work could help in acknowledging sex workers’ full community citizenship.

This article examines the legal geographies of sex work in modern and contemporary Greece. The author is a doctoral student in critical jurisprudence with a professional background in urban planning law, who also works voluntarily with Athens-based sex worker’s organizations. Law’s materialization within space (Bennet and Layard, 2015, p. 406), namely, the implication of law in the discursive and material production of place, is examined through archival research with primary and secondary sources, including legislations and LGBT publications such as Amfi and Kráximo from the 1980s and 1990s found in the Archives of Contemporary Social History (ASKI) in Athens. Additionally, as the author is currently conducting fieldwork with people who are working or have worked in the past in sex in Greece as a part of her PhD dissertation, the paper contains data provided by ten interlocutors to highlight their own personal experience. The researcher has used the critical oral history method, as it is committed to recording first-hand knowledge of experiences of marginalized community members who are often unheard or untold, with the additional goals of contextualizing these stories to reveal power differences and inequities (Lemley, 2017, Rickard, 2003).

The paper provides insight into how regulationism establishes the brothel – a metonymy of prostitution – as a heterotopia within the urban space. Contemporary approaches, such as LULUs and broken window policies, are used to indicate the historically marginal placement of sex work.

The interviews presented here were conducted in the summer of 2022, in the context of the author’s PhD research. Despite her six years of activist-level involvement with sex workers’ rights organizations, due to ethical constraints, only the findings of interviews conducted up to the writing of this paper are presented here, while details of private discussions with members of these organizations are omitted.

The paper examines a significant and timely matter of place making and spatial justice. Unlike earlier research on prostitution in Greece that focused on the brothel either as a heterotopia or as an undesirable land use, the novelty of this paper is that it highlights the intersections between policing, planning, public hygiene, anti-immigration policies around the regulation of the sex market. By critically discussing the implications of the de facto illegality of sex work in Greece, the study highlights the importance of including the voices of sex workers in decision-making and contributes to the debate around the decriminalization of sex work in Greece.