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The aim of this paper is to contribute to knowledge about the diversity of credibility arrangements in new audit spaces “in the margins” of auditing and the implications of such arrangements.

The paper is based on an in-depth qualitative study of the lesbian, gay, bisexual, transgender, queer and intersex (LGBTQI) rights certification run by the Swedish Federation for Lesbian, Gay, Bisexual, Transgender, Queer and Intersex Rights (RFSL) during its first decade of operation. We have interviewed employees and studied documents at the certification units within the RFSL. We have also interviewed certified organizations.

We highlight two features that explain the unusual credibility arrangements in this audit practice: the role of beneficiaries in the organizational arrangements chosen and the role of responsibility as an organizing value with consequences for responsibility allocation in this certification. These features make it possible for the RFSL to act as a credible auditor even though it deviates from common arrangements for credible audits.

The RFSL certification is different in several ways. First, the RFSL acts as both a trainer and an auditor. Second, the trainers/auditors at the RFSL have no accreditation to guarantee their credibility. Third, the RFSL decides for itself what standards should apply for the certification and adapts these standards to the operation being audited. Therefore, this case provides a good opportunity to study alternative credibility arrangements in the margins of auditing as well as their justifications.

The article aims to present a new aspect of “the emergent identities” in Thailand with a correlation between morality and religiosity. The research deals with the perception of 65 Thai male-to-female transgender sex workers who are currently working in sex tourism in Pattaya and Bangkok. This article explores the role religion plays, the linkages between sexualities, and the potential for Thai Theravada Buddhist individuals to understand the way that they cope with life and interpret its meaning among these sexual minorities. Finally, the article shows how Thai marginalized Theravada Buddhists are negotiating their gendered religious spaces in Thailand.

The study investigates perceptions of religion and its role in the lives of Thai Buddhist male-to-female transgender sex workers. Almost all the qualitative data was collected sequentially through (1) focus group discussions, (2) small group discussions, and (3) in-depth interviews. All interview sessions took place over six months in 2019. The researcher is a native Thai speaker and conducted the interviews in Thai with selected sex workers over 20 years old who have at least one year of experience engaging in sex work.

The research found three principal characteristics of “lived religion” in which emergent identities negotiate sexuality and morality: (1) Buddhist dequeering (the way Buddhism operates conservatively to reinforce heteronormativity), (2) queering Buddhism amidst multiple oppressions (how Buddhism operates to complement queer identity and empowerment), and (3) queering Buddhism as enlightenment (Buddhism with an emphasis on “practice” and “spiritual development”). The paper discusses how institutional Buddhism creates and recreates gendered identities in complex ways.

The article shows how Thai marginalized Theravada-Buddhism are negotiating their gendered religious spaces and “buy” the right to sexual and anatomy within their families and society by providing financial support, engaging in religion practices, donating in social charity projects base on their faith and capacity.

The paper is supporting human right movements and dignity for sexual minorities gay, lesbian, bisexual, transgender questioning, intersex (LGBTQI+) in Thailand. The paper also promotes equality to all human beings and shows a struggle for the basic human rights of sexual minorities in religion. The paper is raising awareness to religion's rights for all to look beyond distinctions of gender and class which may help to shape future history.

This article examines how Thai transgender sex workers utilize the non-essentialist philosophy of Theravada Buddhism. The paper finds that respondents are negotiating their religious spaces through the linkages among their gender, body, embodiment, identities, and sexualities. Despite most respondents believe that being born “a kathoey” as a result of bad karma, they use the Buddhist teachings of karma to explain their identities and even to lead a meaningful life to gain more merits for a better rebirth.

Thailand still lacks research on queer spiritualities and Buddhism. The article has seen challenges to the human rights of sexual minorities in religion. The solution is to increase awareness of the concepts of sex, gender, and sexualities and broaden the understanding of “endless performativity” and “gender diversification” (Butler, 1990) for gender sensitivity and gender responsiveness in creating “social equality” for all member societies in public campaigns, and media launched by the state and NGOs.

Gender-diverse people experience unique cultural and interpersonal stigma in mainstream society and sometimes within their own communities; they face allegations of inauthenticity based on their nonconformity to either cisnormative or transnormative gender regimes. Based on 21 in-depth life history interviews, we unveil the intricate interactional process of negotiating identity and authenticity in the biographical work of gender-diverse individuals. In this study, gender-diverse people engaged in a “gender audit” with their gender-diverse interviewer. Gender audits yield verbal performances of gender with oneself and others. Ambiguity was “accounted for” or “embraced and created” in their biographical work to organize their life stories and undermine binary essentialism – a discourse that was “discursively constraining.” Gender audits took place in participants' day-to-day lives, either through self-audits, questioning from others, or both. In the final analysis, we assert that we all engage in gender auditing. Gender audits are intersubjective sites of domination, subordination, resistance, and social change. Gender diversity, then, can be viewed as a product of gender in flux.

The lesbian, gay, bisexual, transgender, queer, intersex and others (LGBTQI+) movement has been the focus of companies that seek to win over consumers by supporting diversity. Any positioning, however, that is not perceived as being consistent and genuine can harm the brand's image. Through a queer theoretical perspective, the authors explore perceptions of LGBTQI+ consumers regarding brand activism.

Qualitative research was carried out that involved interviewing Brazilian consumers who are part of the LGBTQI+ community.

Aspects of the identity of these individuals draw closer to those brands that share the same values the individuals have. Brand activism is perceived positively in terms of the brand's representativeness and social impact. When activism is perceived as inauthentic, activism generates a backlash and consumers begin to boycott brands as the consumers associate positioning with woke-washing practices.

The results indicate that to adopt an activist stance with regard to the LGBTQI+ public, brands need to be consistent in the brands' communication and advertising and in brands' organizational culture and diversity. This research provides important indicators for brands that genuinely want to support the LGBTQI+ community and is the first to use queer theory to analyze brand activism.

The purpose of this article is to provide a critical account of the hate crime (HC) paradigm by exploring its historical legal definition and the limitations in addressing the multiple and structural discriminations faced by minority groups. Specifically, the article focuses on the case of Italy, where in recent years a fierce debate over a proposed law on HC against LGBT+ and disabled people ended in its rejection due to neoconservative and Catholic opposition.

Drawing on critical socio-criminological literature on HC, the paper analyses the Italian debates and socio-legal context over the past two decades regarding discrimination against LGBT+ groups and its (lack of) criminalization. It also provides a secondary analysis of recent data on violence and discrimination against LGBT+ people, collected by the Fundamental Rights Agency (FRA).

The analysis of the debate and the data collected shows that the criminal definition of HC is insufficient to capture the wider range of social and cultural violence and discrimination against LGBT+ people. Indeed, data analysis shows the effect of the low level of recognition of rights on the propensity of people to denounce and of social practitioners to recognize, discrimination and violence against LGBT+ people. It is therefore argued that the discussion on HC should move beyond the criminalization of individual violence to be entrenched in a broader reflection over the lack of recognition of sexual citizenship rights which perpetuates the vulnerability of LGBT+ people.

This paper contributes to the international socio-criminological debate on HC. It argues for a comprehensive framework that recognizes the structural nature of discrimination and violence against vulnerable groups by framing discrimination and violence against LGBT+ people as a citizenship right rather than a criminal justice issue.

The purpose of this study is to examine the aspects of workplace environment and the experiences of LGBT (lesbian, gay, bisexual and transgender) employees in an Asian context; a subject that has hitherto been somewhat neglected. It responds to a call for more contextual research in the field of employment diversity in organizational management in general.

This is a mixed method study, which utilizes multiple sources of primary and secondary data and consists of in-depth personal interviews, a survey of LGBT employees, published data (including legislation and state policies), reports issued by social and media organizations, documentary evidence from Taiwanese companies and insights drawn from the existing literature.

It was found that there is an interplay between the macro, meso and micro levels in the multilevel relational framework applied to diversity of employment in Taiwan. Macrolevel factors, such as supportive legislation, mass media and social tolerance toward LGBT community positively affect mesolevel factors, such as stable and secure social networks among the LGBT community in the form of legal and social organizations (NGOs, social media, bars, restaurants, etc.) as well as many companies inclusion of sexual orientation in their definitions of diversity. However, this is opposed by macrolevel, cultural values related to family structure and intergenerational relationships that inhibit pro-active integration and equality of LGBT individuals at the meso organizational level. Companies headed by older-generation leadership can be slow to advocate, support and promote sexual-orientation diversity in their workplaces. In contrast, microlevel data shows that LGBT employees receive robust psychological support from their peer group, friends and the LGBT community, although gaining acceptance by family and coworkers remains a challenge.

Future studies need to focus on the dynamics of the meso- and microlevel factors by investigating how organizational structure, perspectives of leaders and HR managers, diversity management practices and attitudes and behaviors of LGBT employees and other coworkers affect development and integration of sexual-orientation diversity programs within organizations.

Managers, policy makers in organization as well as educators benefit from the context-sensitive findings and recommendations offered in this paper.

Understanding of LGBT individuals employment environment helps to facilitate or hinder the positive development of equal society and benefit both LGBT employees, their coworkers and managers.

Limited research exists on the LGBT employees experiences at work in Asia. This study makes unique contribution to the understanding of sexual orientation category of diversity at work in Taiwan context.

Based on a lexical analysis of publications on 529 Facebook pages, published between 2013 and 2017, this research explores how Brazilian left-wing activist groups participate on Facebook to coordinate their opposition and engage in social struggles. This chapter shows how activist groups set up two main digital network repertoires of action when mobilizing on Facebook. First, in direct connection with major political events, the platform is used as a media arena to challenge governments’ political actions and second, it is employed as a tool to coordinate mobilization, whether these mobilizations are demonstrations on the street or at cultural events, such as at a music concert. These repertoires of action exemplify ways in which contemporary Brazilian activism is carried out at the intersection of online and offline engagements. While participants engage through these two repertoires, this network of activists is held together over time through a more mundane type of event, pertaining to the repertoire of action allowing the organization of mobilization. Stepping aside from opposition and struggles brought to the streets, the organization of cultural activities, such as concerts and exhibitions, punctuates the everyday exchanges in activists’ communications. Talk about cultural events and their related social agendas structures activist networks on a medium-term basis and creates the conditions for the coordination of (future) social movements, in that they offer the opportunities to stay in contact, in addition to taking part in occasional gatherings, between more highly visible social protests.

Health in low-income countries has become associated with the provision of minimum guaranteed public health services though Essential Health Packages (EHPs). How far do EHPs deliver the human right to health for all? This study addresses this question through qualitative research into access to health care for vulnerable communities, using Malawi as a case study. This study shows that there are significant accountability gaps and perceptions of weak service provision in Malawi’s EHP in relation to some particularly marginalised (and stigmatised) groups that limit the right to health and the promise of “health for all”.

This study extends the body of qualitative work on EHPs in general and on Malawi in particular by exploring the perceptions of key stakeholders in relation to inclusivity and the delivery of health policies to particularly vulnerable groups. To do so, this study adopted an approach based on interpretive epistemologies (Scott, 2014). This study conducted largely unstructured interviews with a range of health stakeholders, speaking to stakeholders individually, rather than through focus groups due to the potentially sensitive nature of the topic.

The findings of this study are as follows: limited inclusion of civil society actors and local communities; local communities and local policymakers feel frustration with the gap between the promises of consultation in the EHP and the reality, and the difficulties of not having effective channels of communication; and exclusionary health practices for particularly vulnerable groups.

There are limitations based on the qualitative methodology, and in terms of the particularly vulnerable groups – the authors studied two such groups (people with disabilities and those who identify as LBTQ) but a wider survey of vulnerable groups is needed to extend and confirm the findings.

Greater attention to the health rights of vulnerable groups would improve access and services, even in the context of resource restrictions. This study suggests that a deeper engagement with human rights-based approaches would pay dividends in terms of increasing access to health in Malawi, even within the constraints of the EHP process. Furthermore, without this, there is the risk that discrimination and exclusion will become more embedded in health policies, rather than progressively minimised.

Without addressing these issues, there is the risk that discrimination and exclusion will become more embedded in health policies, rather than progressively minimised.

This paper makes an important contribution to the growing literatures on EHP in sub-Saharan Africa and Malawi in particular and to the importance of listening to stakeholder perceptions. It provides original data on stakeholder perspectives of the challenges associated with universalising health care in resource-constrained countries. To the best of the authors’ knowledge, it is one of the first papers to focus on the rights of disabled and LBTQ people in relation to EHPs.

This chapter examines the locker room practices of Brazil's first transexual (their term) men's amateur soccer team, the Meninos Bons de Bola (MBB), or Soccer Star Boys. Drawing on a photo shoot with the MBB inside the locker room, and on conversations with photographer Isabel Abreu as well as members of the team, this chapter explores the debates surrounding queer and trans body politics amidst the rise of the right in Brazil and the Americas. Taken in 2017 and released in 2018, the photo series capture a moment of political transition in Brazil; the images are taken after the impeachment of Dilma Rousseff and her socialist Workers’ Party and before the election of ultra-rightwing candidate Jair Bolsonaro. Bolsonaro rose to power, in part, by positioning himself against so-called ‘gender ideology’ and attacking marginalized populations, including LGBTQIA+ people. Bolsonarismo and its followers are politically fascist; they believe changing gender norms are linked to Brazil's perceived decline; they claim these shifting norms are humiliating, and respond with nationalism and violence. In this climate, the MBB have shifted their approach to trans politics by becoming more discerning about the teams' visibility and representation. Analysing both the images and their context, this chapter suggests that the Meninos' experiences highlight the connections between political fascism and what queer sport theorist Brian Pronger refers to as Body Fascism. The MBB contest such forms of repression through strategic uses of nudity and through representational choices that insist on the player's humanity and beauty. By asserting that their bodies on the pitch and in the locker room is ‘art, activism and resistance’ (the team's tagline), the MBB fight for trans justice in and through futebol.

The study aimed to listen to refugee survivors of sexual and gender-based violence (SGBV) and/or torture and explore what justice meant to them in exile. This study argues that what the survivors who participated in this research wanted was “viable justice”. The research was funded by the British Academy and Leverhulme Trust.

Using a survivor-focussed justice lens combined with a trauma-informed approach, narrative interviews were held with 41 women and 20 men refugee survivors living in refugee settlements in Northern Uganda. The researchers also conducted semi-structured interviews with 37 key informants including refugee welfare councils, the UN, civil society, non-government and government organisations. Thematic analysis of the data resulted in the following themes being identified: no hope of formal justice for atrocities that occurred in South Sudan; insecurity; lack of confidence in transitional justice processes in Ugandan refugee settlements; abuse and loss of freedom in refugee settlements; and lack of access to health and justice services in refugee settlements.

This study argues that what the survivors who participated in this research wanted was “viable justice”. That is justice that is survivor-centred and includes elements of traditional and transitional justice, underpinned by social justice. By including the voices of both men and women survivors of SGBV and/or torture and getting the views of service providers and other stakeholders, this paper offers an alternative form of justice to the internationally accepted types of justice, which offer little relevance or restitution to refugees, particularly where the crime has been committed in a different country and where there is little chance that perpetrators will be prosecuted in a formal court of law.

The research findings are based on a small sample of South Sudanese refugees living in three refugee settlements in Northern Uganda. Thus, wider conclusions should not be drawn. However, the research does suggest that a “viable justice” approach should be implemented that is gender and culturally sensitive and which could also be trialled in different refugee contexts.

Improvements in refugee survivors’ dignity, resilience and recovery are dependent upon the active engagement of refugees themselves using a “survivor-focussed approach” which combines formal and community-based health services with traditional and transitional justice responses.

The provision of a “viable justice approach” ensures those who have experienced SGBV and/or torture, and their families, feel validated. It will assist them to use their internal, cultural and traditional resilience and agency in the process of recovery.

The research findings are original in that data was collected from men and women survivors of SGBV and/or torture and service providers. The empirical evidence supports this study’s recommendation for an approach that combines both formal and survivor-focussed approaches towards health and viable justice services to meet the needs of refugees living in refugee settlements. This is a response that listens to and responds to the needs of refugee survivors in a way that continues to build their resilience and agency and restores their dignity.