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In this comparative study, we explore the ways eight queer university students from Trinidad and Tobago and New Brunswick, Canada, use cellphilm production (cellphone + film production + intention) to share their experiences, make calls for change, and forge solidarities across racial, cultural, and national contexts. Engaging in cellphilm production as a research method for social change, we ask: What are queer, trans, and non-binary students’ experiences in campus spaces? What are the commonalities and tensions that exist between their experiences? How might cellphilm production work to disrupt unsafe campus spaces and create transnational queer solidarities? Through cellphilm production, participants crafted narratives highlighting significant systemic barriers, and speaking back to micro and macro aggressions. Both participating groups expressed feelings of exclusion and institutional neglect and highlighted their university’s disregard toward accommodating physical spaces, such as washrooms, downplaying of verbal hostilities, and other microaggressions. Participants also noted that students were at the forefront of creating purposefully queer spaces. Our comparative study disrupts the erasure of the experiences of queer, trans, and non-binary university students in Trinidad and Tobago and New Brunswick and speaks back to hegemonic whiteness in the context of queer campus spaces in New Brunswick, Canada.

This project examines how queer and trans zines have complicated the notion of traditional patient narratives and provides insight into the issues that LGBTQ+ (lesbian, gay, bisexual, transgender, queer/questioning) populations face when accessing healthcare information and resources. Historically, information about queer and trans identities has been suppressed in the United States, reflecting dominant social values that pathologize queer identities. Using health-related zines housed at the Queer Zine Archive Project as a case study, this project investigates how queer and trans zines about healthcare have resisted these homophobic and transphobic ideologies. The analysis reveals that queer and trans zinesters use their feelings of impatience with the medical industry to fuel communal solutions to accessing and providing health care information.

This study is a queer autoethnography which deconstructs assumptions about a queer musical perspective and the associated heteronormative power and privilege. Using the lens of a Heideggerian interpretive phenomenology, it examines the request for and subsequent actualising or unfolding of musical compositions that respond to works of art. The request, being for a ‘queer compositional response’ to artworks occurred as personal; it touched my experience of being occurring as a kind of existential threat. As such, the personal is clearly political, positioning the experience of the request for queer compositions as a cultural experience which I am examining as socially unjust, or discriminatory. Furthermore, examining the intersectionalities of oppressive heteronormative and sexist attitudes and actions as queer in the world is an authentic mode of being in Heidegger's analytic of Dasein.

Trans theory (also known as transgender studies) is a rapidly expanding interdisciplinary field in which activism, scholarship and lived experience are coalescing around questions of embodiment, personhood, and intersections of race/ethnicity/class/ability/gender/sexuality. Trans-themed research, whether explicitly located in trans theory or not, is a growing area of academic exploration. As a trans researcher and trans person, I am interested in two questions: how does autoethnography fit within trans and queer theory, and how can people who do not live in trans communities undertake ethical trans-related research? A symbolic interactionist perspective informs my understanding of trans theory and the social construction of identity and embodiment. I explore my own femme transmasculinity through autoethnography, and also consider my experience interviewing other trans people as part of researching masculinity. I suggest that researchers who are not trans (who are cisgendered, meaning they identify with the sex/gender they were assigned at birth) must accept that trans people have what Talia Bettcher (2009a, 2009b) terms First Person Authority over their embodiment, experience, and narratives. Having established this, I examine self-identification and intersubjective recognition in relation to my own experience of femme transmasculinity, asking what is femme incoherence and how does this relate to queer and trans theory/politics?

This research explores the experiences of self-identified queer victims of intimate partner violence, their personal encounters with violence-response organizations, and the extent to which their gender/sexual identity impacted their willingness to disclose their abuse.

Eleven respondents were recruited from online queer social networking sites and were interviewed via e-mail or Skype.

All respondents identified as gender variant or had an abusive partner who identified as gender variant. All study participants reported having experienced physical abuse. Several reported sexual and emotional abuse. Respondents reported a reluctance to seek institutional support and intervention. Several respondents were unable to recognize abuse as abuse until much later. When asked about whether or not they sought intervention, most respondents in this study described a sort of isolation, where they perceived that they were facing prejudice and stigmatization, and risked being dismissed and delegitimized. Several respondents sensed that there simply were no organizations that were sensitized and available to queer-identified victims. Even if they had pursued help from existing institutions, several respondents communicated a doubt that they could truly be of service, since these institutions likely operated with heteronormative narratives and practices. Collectively, the respondents in this study describe experiences as victims of IPV that are clearly mediated by homophobia and cissism.

We emphasize the need for an “intersectional awareness” in scholarship and organizing surrounding IPV. We critique the state’s gender-based practices of violence intervention and propose alternative possibilities for more inclusive intervention and organizing on behalf of queer victims of violence.

The body of literature that exists on IPV among LGBTQ persons is small, and much of this literature is focused on how patterns of IPV differ from heterosexual violence. In exploring IPV among self-identified queer victims, we depart from most research on IPV in that our analysis is not so much concerned with the gender or sex assignment of the victim, but rather the gendered context in which the violence is playing out.

Modern leadership educators have shown an increased interest in empowering queer student leaders and making campuses more equitable for queer people. These educators help shape the policies, programs, and curriculums that directly impact how queer people experience higher education. Yet there appears to be a dearth of abundant literature on queer people and their experiences as they relate to leadership education. This integrative literature review explores the existing literature on the relationship between leadership education and the queer community over a thirty-year period. The results suggest that queer people are being represented more equitably than they were thirty years ago, but that representation does not extend to all members of the queer community.

This paper looks at mainstream lesbian, gay, bisexual, transgender, queer, intersex and asexual (LGBTQIA+) support services in Aotearoa New Zealand, which predominantly center white queer voices and services and fail to account for the intersectional identities of young ethnic queers.

This exploratory, qualitative study investigated the social and professional support experienced and responded to by 43 young ethnic queers living in Aotearoa New Zealand, who were between 18 and 35 years of age. Participants identified as queer, non-binary, gay, pansexual, demisexual, gender fluid, non-binary and trans among others and held ethnic heritage from Africa, Asia, the Middle East and the Americas. Persadie and Narain's Mash Up methodological approach (2022) was used to analyze the data. Mash Up allowed us to understand the intersectional spaces of queer ethnic lives in white-dominated spaces, the ways in which young ethnic queers resisted the marginalization of their racialized being and took agency to counter actions and decisions that negated their presence and intersectional identities.

The findings from the study showed that young ethnic queers responded to the lack of adequate support services by establishing their own voluntary organizations and support networks. The study revealed that ethnic queer young people were critical of the white-dominated LGBTQIA+ support organizations; they created their own transformative spaces where they found “family” and community where they could be open about their queerness without the fear of rejection and stigma, while still advocating for equitable resources and an intersectional approach in queer mainstream services.

This paper provides valuable information on the lack of support for queer ethnic young people in Aotearoa New Zealand. The absence of information on the needs of this group poses a challenge to government departments, which rely on data to inform policy and allocate resources. The limited research and knowledge of this community make them less visible and, consequently, less likely to be given resources. It also means that harmful practices and behaviors toward queer ethnic young people by families and communities are more likely to go unnoticed and unaddressed. The paper also shows that the agency of young ethnic queers to create their own transformative spaces and to challenge the white-centric spaces, which have failed to consider their intersectional identities, has been instrumental to their well-being.

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.

Purpose – This chapter ruminates on a range of different ways that the author experiences being what the author calls a “lurker” in mainstream criminologies as a queer criminologist.

Methodology/approach – Drawing on the work of Jack Halberstam, Michel Foucault, Heather Love, Sarah Ahmed, and other queer theorists, the author explores their positionality as a lurker in mainstream criminologies, and policing particular, to better understand how “[d]isciplines qualify and disqualify, legitimate and delegitimate, reward and punish” (Halberstam, 2011, p. 10), and how leaders of these disciplines make calculated decisions about who qualifies as legitimate scholars of policing knowing.

Findings – The discussion steps through some significant moments of discomfort that have emerged in lurking around with/in these disciplines, and in doing the work of queer research with queer people about queer policing.

Originality/value – The author finishes by sharing strategies and learnings that have emerged out of these research and disciplinary contexts. The author suggests that it is most valuable to continue to lurk so their position of discomfort and potential failure persists as a more productive positionality than conforming with the mainstream.

Through scholarly personal narrative (Nash, 2004), this chapter outlines a multifaceted approach to creating safer brave spaces for queer and trans students within a predominantly Hispanic-serving, public research university with a mainly commuter student population in South Florida. All spaces require courageous acts of authenticity on the part of its occupants. Thus, the creation of safer brave spaces is acknowledged as a practice since safety is an ideal to be worked toward especially for those with less power and privilege, such as queer and trans people as opposed to straight and cisgender people. Experiences of heterosexism and cisgenderism are positively associated with psychological distress among queer and trans college students (Goldberg, Kuvalanka, & Black, 2019; Sue, 2010; Woodford, Kulick, Sinco, & Hong, 2014). Research suggests empowerment and the acquisition of power is a positive coping mechanism for resisting and overcoming experiences of heterosexism and cisgenderism (Mizock, 2017; Nadal, Davidoff, Davis, & Wong, 2014; Todoroff, 1995). Administrators are called upon to mindfully create spaces that empower queer and trans students. Quick tips throughout the chapter highlight that queer and trans students should be given opportunities to determine their own risks, choose their own mentors, create their own spaces, have their own voices centered, realize their own solutions, fail and learn from setbacks, and deconstruct systems of power. At the University level, administrators should work to educate and change policies that further support students' opportunities to courageously exist and persist authentically in spaces across the university as a whole and not just in designated centers.