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This study aimed to examine the financial risk-taking behaviors of adult individuals diagnosed with attention deficit hyperactivity disorder (ADHD).

The study was conducted with adults (n = 80) diagnosed with ADHD and healthy controls (n = 80). In order to measure risk-taking in the financial domain, the items in the investment and gambling sub-dimensions of the Domain-Specific Risk-Taking Scale (DOSPERT) were applied.

Adults with ADHD had higher investment and gambling risk-taking and expected benefits scores than the control group, and there was no difference between the two groups in terms of risk perceptions. In the regression analysis, there was a positive linear relationship between the investment and gambling risk-taking scores and the expected benefits scores in both groups. There was a negative linear relationship between investment risk-taking and risk perceptions scores only in the control group.

In terms of investment and gambling, both risk-taking and expected benefits are greater in individuals with ADHD. It has been observed that while healthy individuals take investment risks, they evaluate according to the expected benefits and risk perceptions, while individuals with ADHD make evaluations only according to the expected benefits, risk perceptions do not predict financial risk-taking in individuals with ADHD. When it comes to risk-taking related to gambling, both groups take risks only according to their expectations of benefits, not their perceptions of risk. The study provides outputs that can contribute to the literature in terms of the effects of ADHD diagnosis on financial decision-making processes in the context of risk-taking.

Departing from Turkish national debates around Islam, national belonging, and homosexuality during 2008–2011, this paper shows how “LGBT rights” discourses ultimately worked to position Muslim headscarf activists as against LGBT activists by rendering complex positions that do not follow easy “for vs. against” LGBT rights political formulas as “homophobic.” In return, this foreclosed potential solidarities differently injured citizens could have formed against increasing neoliberal state violence. I show that the multitude of Muslim women’s positions on the issue of LGBT rights complicates easy religious/secular binaries and illuminates how it is not only human rights discourses but also their “Western” critiques that travel transnationally. This story also contributes to current debates on postsecularism by illustrating how the same national context can house both liberal rights frameworks that can be used against pious Muslim subjects, and a monopolization of a definition of Islam for state power. Finally, I offer “politics of cruelty” and “right to sin” as alternative frameworks for imagining social justice outside of liberal rights-based politics.