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This chapter draws on 10 years of ethnographic fieldwork collected in gay bars from three American cities to explore the strategies LGBTQ subcultures deploy to recreate meaningful places within the vestiges of local queer nightlife. As gentrification and social acceptance accelerate the closures of LGBTQ-specific bars and nightclubs worldwide, venues that once served a specific LGBTQ subculture (i.e., leather bars) expand their offerings to incorporate displaced LGBTQ subcultures. Attending to how LGBTQ subcultures might appropriate designated spaces within a gay venue to support community (nightlife complexes), how management and LGBT subcultures temporally circumscribe subcultural practices and traditions to create fleeting, but recurring places (episodic places), and how patrons might disrupt an existing production of place by imposing practices associated with a discrepant LGBTQ subculture(place ruptures), this chapter challenges the notion of “the gay bar” as a singular place catering to a specific subculture. Instead, gay bars increasingly constitute a collection of places within the same space, which may shift depending on its use by patrons occupying the space at any given moment. Beyond the investigation of gay bars, this chapter contributes to the growing sociological literature exploring the multifaceted, unstable, and ephemeral nature of place and place-making in the postmodern city.

This mixed-methods study reports on an outreach clinics program designed to deliver genetic services to medically underserved communities in Wisconsin.

We show the geographic distribution, funding patterns, and utilization trends for outreach clinics over a 20-year period. Interviews with program planners and outreach clinic staff show how external and internal constraints limited the program’s capacity. We compare clinic operations to the conceptual models guiding program design.

Our findings show that state health officials had to scale back financial support for outreach clinic activities while healthcare providers faced increasing pressure from administrators to reduce investments in charity care. These external and internal constraints led to a decline in the overall number of patients served. We also find that redistribution of clinics to the Milwaukee area increased utilization among Hispanics but not among African-Americans. Our interviews suggest that these patterns may be a function of shortcomings embedded in the planning models.

Planning models have three shortcomings. First, they do not identify the mitigation of health disparities as a specific goal. Second, they fail to acknowledge that partners face escalating profit-seeking mandates that may limit their capacity to provide charity services. Finally, they underemphasize the importance of seeking trusted partners, especially in working with communities that have been historically marginalized.

There has been little discussion about equitably leveraging genetic advances that improve healthcare quality and efficacy. The role of State Health Agencies in mitigating disparities in access to genetic services has been largely ignored in the sociological literature.

The lived experience of HIV+ Black MSM (men who have sex with men) in the South exposes persistent racialized inequality. With the highest rates of HIV diagnosis in the country, Black MSM are made to feel unequal within the US LGBTQ community, thereby perpetuating long-standing inequalities between the groups. We argue that Whites' and Blacks' differing conceptions of racial equality serve to limit the extent to which comprehensive LGBTQ equality is possible as whiteness frames the LGBTQ experience in the United States. Examining how the country's racist story of nonaccess, representation, and exclusion has stymied coalition building to eliminate inequalities, findings reveal the structural impediments toward racial parity. Utilizing the case study of HIV+ Black MSM in the South, we examine the persistence of inequality amid the thrice interwoven intramarginalization of feeling excluded from sociopolitical spaces, having limited political representation, and engaging with racist body politics.