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The aim of this paper is to critically evaluate sexuality and sexual symbolism within the organisational culture of an accounting firm to explore how it is implicated in processes of gendering identities of employees within the firm.

The paper uses a reflexive autoethnographical approach, including short vignettes, to analyse the inter‐relationships between gender, sexuality and power.

By exploring the symbolic role of artefacts, images, language, behaviours and buildings in creating and maintaining gendered relations, male sexual cultures and female sexual countercultures, the paper finds that sexual symbolism in this accounting firm entwines gendered power and domination, practice and resistance, in complex cultural codes and behaviours. It draws out implications for organisations and accounting research.

The paper extends current conceptualisation of gendered constructs in accounting to include sexuality; applies organisational and feminist theory to autoethnographical experience in accounting; and contributes a seldom‐seen insight into the organisational symbolism and culture of a small accounting firm, rather than the oft‐seen focus on large firms.

The chapter introduces the reader to select language of human sexuality and the definitions and characteristics of some key terms related to lesbian, gay, bisexual, transgender, and questioning/queer (LGBTQ+), identifies different theoretical perspectives of human sexuality and sexual orientation, and discusses select LGBTQ+ theories and concepts in a historical context that library and information science (LIS) professionals should consider while performing their roles related to information creation–organization–management–dissemination–research processes. It helps better understand the scope of what is LGBTQ+ information and traces its interdisciplinary connections to reflect on its place within the LIS professions. The chapter discusses these implications with the expectation of the LIS professional to take concrete actions in changing the conditions that lack fairness, equality/equity, justice, and/or human rights for LGBTQ+ people via the use of information. Important considerations in this regard include the need for an integrative interdisciplinary LGBTQ+ information model, growth of a diversified LGBTQ+ knowledge base and experiences, holistic LGBTQ+ information representations, LGBTQ+ activism, and participatory engagement and inclusion of LGBTQ+ users.

The purpose of this paper is to address the barrier to care experienced by LGBTQIA+ populations by binary language for gender, sexual orientation and relationship status.

The authors review the research that shows linguistic barriers are a significant obstacle to healthcare for LGBTQIA+ communities. The authors describe both a process and revisions for addressing language bias in psychiatric intake/research research materials as well as quantify its impact in an adult psychotherapy clinic in a public hospital.

Patients self-identified their gender, sexual orientation and relationship status in a variety of ways when not presented with binaries and/or pre-established response choices. In addition, the non-response rate to questions decreased and the authors received positive qualitative feedback. The authors also present the revisions to the intake/research materials.

Other healthcare settings/clinicians can revise language in order to remove significant barriers to treatment and in doing so, be welcoming, non-pathologizing and empowering for LGBTQIA+ consumers of mental health services (as well as for non-LGBTQIA+ consumers who are in non-traditional relationships).

This work is one step in improving healthcare and the healthcare experience for LGBTQIA+ communities and for those in non-traditional relationships.

This work is set in a public safety-net hospital providing care for underserved and diverse populations. This paper describes the process of revising psychiatric materials to be more inclusive of the range of self-identity are: gender, sexual orientation and relationship status.

This chapter disrupts the common notion that identity can be understood through the use of categories. Categorical terms like gay, straight, man, or woman often mask the complexity of curriculum making and identity-making. Curriculum making and identity-making are narrative terms used to understand the dynamic, relational, and on-going process of making meaning about people, things, contexts, and identity through experience. Identity making, understood narratively as the composition of stories to live by, allows us to image diverse communities, contexts, and experiences that uniquely shape the stories that people live and tell. Inquiring into the experiences of two research participants, I begin the chapter by thinking with Calle’s stories of experience to explore the limited and limiting categorical stories of identity. Then, I consider Jamie’s stories to live by, attending to the role of his contexts and communities in the composition of his stories to live by. In doing so, I seek to further map out the narrative geography of curriculum making and identity-making places and communities for individuals who compose diverse stories to live by. Building on previous research findings that contexts shape the composition of stories to live by as identity is negotiated through these dominant stories as an individual’s ontology, his/her story of the world and self in it, is constituted in part, by these dominant stories; here, I argue that contexts that allow for diverse stories to be told are those that attend to experience rather than clinging to familiar dominant stories.

Purpose – This chapter responds to interdisciplinary debates regarding studies of sex, sexuality, and gender. I briefly examine how the sex/gender paradigm of the 1960s shaped feminist theory in the social sciences and explore two feminist frameworks that have contested the sex/gender paradigm: West and Zimmerman's “doing gender” and Butler's performativity. I situate this literature, and related debates about intersectionality, in the context of Margaret Andersen's (2005) Sociologists for Women in Society (SWS) feminist lecture.

Methodology/approach – Using empirical analyses of brief television excerpts, I develop an ethnomethodological study of practice and poststructural analysis of discourse to demonstrate how trenchant forms of cultural knowledge link together gender, sex, and sexuality.

Findings – Sex and gender function as disciplinary forces in the service of heterosexuality; consequently studies of gender that do not account for sexuality reproduce heterosexism and marginalize queer sexualities. These findings, considered in relationship to Andersen's analysis of intersectionality, illustrate both a narrow conceptualization of the field rooted to a 19th century European model and a methodological mandate that must be examined in relationship to the politics of social research.

Practical implications – A more fruitful conceptual starting point in thinking through intersectionality may be citizenship, rather than systematic exploitation of wage labor. In addition, a more full analysis of intersectionality would also require that we rethink our methodological orientations.

Originality/value of paper – The chapter illustrates some of the analytic effects and political consequences that commonsense knowledge about gender, sex, and sexuality holds for feminist scholarship and advances alternative possibilities for future feminist research.

Most well-known conceptualizations of sex, gender and sexuality privilege one version or another of a Western European or North American bi-polar paradigm. However, such a focus ignores the ethnographic evidence for a larger range of sex–gender–sexuality constructs. This paper outlines parameters for known variations in cultural constructs of sex–gender–sexuality systems, and raises questions about contemporary trends in understanding sex, gender and sexuality. As a first step, and because the data are more plentiful, I focus on variations in cultural constructions of sex, gender and sexuality relevant to physiological males, leaving a thorough exploration of constructions relevant to physiological females for another paper. The contemporary spread of Western cultural hegemony, as well as some opposition to that model, has categorized many indigenous, multi-polar sex–gender–sexuality systems as either in need of modernization or simply not quite civilized. The result is a loss, not only of knowledge about human plasticity in this area, but also a loss of cultural flexibility in organizing and dealing with human biocultural variation.

To utilize LGBTQ affirmative theory to inform clinical work which affords queer youth with disabilities agency and authorship in their negotiations of sexuality.

The authors use a case study to explore the use of queer affirmative theory and peer consultation to guide and evaluate an ongoing clinical case of a young gay man with cerebral palsy as he negotiates his developing sexuality amid powerful messages from media, pornography, friends, and parental influence.

This paper finds that a queer affirmative therapy model which explores themes of intersectionality, and utilizes nuanced views of sexual identity, sexual behavior, and gender identity are useful to practitioners to encourage agency and authorship for queer disabled people in their negotiations of ability, sexuality, identity, and behavior.

This paper provides an alternative approach to nurturing queer identity by (1) creating refuge for emerging sexualities; (2) allowing for difficult dialogues where ability, sexuality, and gender can be pragmatically discussed, performed, and negotiated; (3) tolerating the discomfort of these difficult dialogues and pushing through to nurturing the unique queerness that evolves out of these conversations; and finally (4) encouraging transformation of all participants including client and practitioners. The practitioners discuss their own transformation through the co-created dialog with each other and with the client.

As prior research has indicated, women who experience behaviors that fall under the accepted definitions of sexual harassment, do not label, acknowledge, or claim these behaviors as such. The purpose of this paper is to explore an alternative explanation for this non-labeling by arguing that apprehension in expressing sexuality, stemming from apparent subjugation of sex and sexuality by society, posited in a culturally value laden backdrop, leads to Sri Lankan women not labeling or acknowledging sexual harassment.

Employing grounded theory, in-depth, one-on-one interviews were conducted with 40 working women.

It was revealed that social construction of gender and sexuality in Sri Lankan society, with its instilled moralistic beliefs and norms such as respectability, sexual innocence, chastity, and purity among women, suppress and govern their sexuality in the workplace. The resultant self-surveillance and self-discipline lead to women evading expressing and using vocabulary denoting sexuality – including the term “sexual harassment” – mainly for fear of social censorship, self-blame, and victim blame.

The study shows how policies and procedures of sexual harassment must heed the gendered everyday realities of women in workplaces and questions the capacity and utilization of these laws and policies that employ the label “sexual” in addressing the issue.

This paper advances knowledge on sexual harassment by providing new insights on how cultural values and norms leading to social construction of gender and sexuality play an important role in non-labeling of sexual harassment. Moving further, this paper illustrates how Foucault’s treatise of “sexuality and power,” and “social construction of reality” can be employed to theorize non-labeling.

The sexual lives of religious youth and young adults have been an increasing topic of interest since the rise of abstinence-only education and attendant programs in many religious institutions. But while we know a lot about individual-level rates of sexual behavior, far less is known about how religious organizations shape and mediate sexuality. We draw on data from observations with youth and young adult ministries and interviews with religious young adults and adult leaders from Muslim, Hindu, and Protestant Christian groups in order to examine how religious adults in positions of organizational authority work to manage the gender and sexual developments in the transition to adulthood among their youth. We find three distinct organizational styles across the various religious traditions: avoidance through gender segregation, self-restraint supplemented with peer surveillance, and a classed disengagement. In each of these organizational responses, gender and sexuality represent something that must be explained and controlled in the process of cultivating the proper adult religious disposition. The paper examines how religious congregations and other religious organizations oriented toward youth, work to manage the gender and sexual developments in their youth’s transitions to adulthood. The paper draws from a larger project that is studying the lived processes of religious transmission between generations.

Data were extracted from (a) ethnographic observations of youth programming at religious organizations; (b) ethnographicobservations with families during their religious observances; (c) interviews with adult leaders of youth ministry programs. The sample includes Protestant Christian, Muslim, and Hindu organizations and families.

The paper presents three organizational approaches toward managing sex and instilling appropriate gender ideas: (a) prescribed avoidance, in which young men and women are segregated in many religious and educational settings and encouraged to moderate any cross-gender contact in public; (b) self-restraint supplemented with peer surveillance, in which young people are repeatedly encouraged not only to learn to control themselves through internal moral codes but also to enlist their peers to monitor each other’s conduct and call them to account for violations of those codes; and (c) “classed” disengagement, in which organizations comprised of highly educated, middle-class families do little to address sex directly, but treat it as but one aspect of developing individual ethical principles that will assist their educational and class mobility.

While the comparative sample in this paper is a strength, other religious traditions than the ones studied may have other practices. The ethnographic nature of the research provides in-depth understandings of the organizational practices, but cannot comment on how representative these practices are across regions, organizations, or faiths.

Most studies of religion and youth sex and sexuality either rely on individual-level data from surveys, or study the discourses and ideologies found in books, movies, and the like. They do not study the “mechanisms,” in either religious organizations or families, through which messages are communicated and enacted. Our examination of organizational and familial practices shows sex and gender communication in action. Further, most existing research has focused on Christians, wherein we have a comparative sample of Protestant Christians, Muslims, and Hindus.