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Using queer/crip theory as a frame, I examine the narratives of 17 mothers raising children with disabilities.

Results show that the mothers’ narratives of an imagined future for their children often involve the idea of success in terms of production and reproduction. However, some mothers do question this idea of normalcy, challenge deeply seated ideas about neoliberal inclusion, and reframe disability as a different way of existing as opposed to a deficient way of being.

The focus of this paper is on how mothers imagine different kinds of social arrangements. Some mothers, instead of embracing success as narrowly defined under neoliberalism, challenge the idea and instead offer queer narratives of parenting. This study illustrates how counternarratives can be constructed to resist prevailing narratives of disability as deficiency.

The purpose of this paper is to mine Black mothers’ stories to highlight the critical literacy work they do for themselves and their daughters, to change stereotypic views of them, and to illuminate how they negotiate intersectional structures such as gender, sexuality, race and class practice, to sustain and uplift them.

To generate a mother’s narrative, the author asked the following research question: What do you think Black girls need in an afterschool club or in education, or in general?

The author found that the mother’s narrative could be productively contextualized within a reproductive justice framework which gave insights into the mother’s experiences of multiple and simultaneous oppressions which aligned with her social identities with regard to race, class, gender and sexuality. These experiences in turn informed her critical literacies of Black motherhood and girlhood. The author found the system of white heteropatriarchal capitalism, through the privatization of public goods and the lack of adequate social services penalizes Black working mothers and obstructs their ability to mother their children adequately.

Critical literacies of Black motherhood and girlhood should be harnessed for holistic approaches to the literacy education of Black girls, with a focus on improving their life outcomes, enhancing potential for them to realize their gifts, and ending the many forms of violence against them.

Centering the voices of Black mothers as critical literacy education has the potential to thwart oppressive reproductive politics and practices and promote social justice.

The role of the fairy godmother is a traditional archetype in the fairy tale genre, providing guidance and utilising transformative magic to enable the young heroes of the tales to find their happy endings. Shows such as Queer Eye feature LGBT+ people performing quasi-magical makeovers to reveal participants' ‘true selves’ and Pose and RuPaul's Drag Race have raised awareness of drag mothers and other forms of queer mentorship and support. As a result, the role of the fairy godmother is now opening up to include men and non-binary people.

One notable example is Billy Porter's ‘Fabulous Godmother’ in Cinderella (2021) who floats onto the scene, where the script, costuming, and performance underline his presentation as an openly queer character, taking Cinderella under his wing and providing her with the ballgown, chariot, and encouragement to attend the prince's ball. However, the fairy godmother is not simply gender-neutral. She remains a distinctly effeminate figure. Therefore, it remains to be seen whether this figure will eventually open up new forms of masculinity, reify existing images of queer femininity, or whether this diversity is simply a short-lived deviation from the existing trope.

The purpose of this paper is to demonstrate the relevance of intersectional theory (Crenshaw, 1989; Winker and Degele, 2011) in understanding how youth workers name themselves in their everyday lives. An intersectional approach will assist youth workers in developing a clear understanding of their own self as they work with young people from diverse and challenging backgrounds.

This research takes a qualitative approach, using in-depth interviews with cisgendered, female lesbian, gay and bisexual respondents of different social class, religion, ethnicity and age about their everyday experiences.

Intracategorical and anticategorical intersectional approaches (McCall, 2005) were used to assist in understanding how these professionals chose to name themselves in their personal and working lives.

The youth work literature, although focussed on the importance of issues of diversity, has not engaged with the ideas of intersectionality. The focus on intersections of sexuality, as well as social class, religion, ethnicity and age, fills another gap in the literature where less attention has been paid to the “category” of sexuality (Richardson and Monro, 2012; Wright, 2016b). These findings will be useful for youth workers and for practitioners and their trainers from a range of professional backgrounds such as therapists, social workers, teachers and health care practitioners.

Tabletop ‘pen and paper’ role-play games (TTRPGs) can function as spaces of creative experimentation with gender identity through shared storytelling. The last decade has seen an explosion of Actual Play (AP) shows that broadcast recorded gameplay of TTRPGs to online audiences. Neverafter is the 15th season of well-known AP show Dimension 20 and is a horror-themed re-imagining of classic fairy tales through the rules of Dungeons and Dragons. Four of the six player characters are male, based individually on the fairy tales of Pinocchio, Puss in Boots, the Frog Prince, and a (gender-swapped) Mother Goose, adventuring together in a story-world called ‘The Neverafter’. Not only are these versions of the fairy tale characters shaped by the players' own explorations of identity, but as an AP show, this is also layered with the expectations produced by the show's wide fan base. Their diverse gender explorations and their subversion of fairy tale conventions are enabled by the fluency of the players and audience in freely flowing between the framing perspectives of player and character. This chapter will focus on non-binary player Ally Beardsley's creation and performance of Mother Timothy Goose as a gay, elderly, human man as a particularly meaningful case study. This analysis considers how heroic masculinity is reconceptualised in Neverafter through the horror-themed embodiment of fairy tale men in the context of contemporary gender issues.

Over the past decade, there has been an increase in the number of transgender adolescents that receive gender-affirming hormones. While the long-term repercussions of taking hormones are understudied, it is possible that one of the impacts is infertility. Although infertility is not definite, healthcare professionals are still responsible for discussing fertility preservation with transgender adolescent patients, which encourages a population of young people to determine whether or not they want to biologically have children in the future. Drawing on in-depth interviews with healthcare professionals, parents, and transgender adolescents, this study explores the thoughts and perceptions pertaining to fertility and how these three groups work with one another throughout transition. My findings show that (1) adult participants (parents and healthcare professionals) have mental barriers, which include fear of regret and grief over the loss of anticipated biological motherhood, (2) there is a delay in the conversation happening between the healthcare professionals, parents, and trans adolescents, and (3) trans adolescents reject fertility, but are open to building a family. I argue that cisnormative and transnormative ideologies overshadow these conversations, which could result in limiting the potential for queer biological parenthood. The chapter ends with suggestions for how to make conversations pertaining to fertility preservation more expansive to dismantle transnormativity.

While there is a growing amount of literature showing that lesbian, gay, bisexual, transgender and queer (LGBTQ people) are more at risk to use substances compared to non-LGBTQ people, there is a gap in knowledge about the exploration of the life narrative, before and the turning point of substance use. The purpose of this paper is to discuss life narrative, before and the turning point of substance use.

Ten participants from diverse sexual orientation/gender were invited to join this study including queer, lesbian, transgender, gay, tomboy and bisexuals who were diagnosed with a substance use disorder. The narrative qualitative research was used as the research methodology. Each of the participants had in-depth interviews with the research team once or twice, with each time lasting from 30 to 120 min until the saturation of the data. Thematic analysis and the trustworthiness process were used to analyze the data.

Three themes emerged from this study including the following: life before substance use; life turning point; and motivation to stop using substances. Each theme had several categories to define the theme.

The results of this study can help counseling psychologists and clinicians who work with LGBTQ addicts to become aware that there is not only psychological treatment available for LGBTQ addicts needed for recovery, but also a social movement that promotes equality among LGBTQ people, such as advocacy against oppression with regard to family, school, community and the public.

The burgeoning practice of peer-to-peer breastmilk sharing in the United States conflicts with public health concerns about the safety of the milk. In-depth interviews with 58 breastmilk sharers highlight the ways in which these respondents counter widespread risk narratives. These caregivers deploy existing social values such as self-reliance, good citizenship, and “crunchy,” or natural, mothering to validate their milk-sharing practices. However, because of stratified reproduction, in which society encourages White motherhood while it disparages motherhood among poor women and women of color, these discourses are more accessible to milk sharers who are White and from middle-class. Black and Latinx milk donors and recipients offer additional rationale for milk sharing that includes reclaiming their legacies as worthy mothers and elevating milk sharing to justice work. In rejecting and reframing risk, all of these milk sharers work toward flattening the good mother/bad mother binary.