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The herstory of Black women in South Africa is one of sexualised forms of political, physical and psychological violence. A herstory of violence, oppression, exploitation, victimisation, imprisonment and police brutality. The apartheid government used violence to control women, their bodies, their religious and spiritual experiences. The feeling of disregard for African women is echoed in an interview with Mhlophe, a South African author, playwright and actress, when she talks about the Battle of Blood River and emphasises how there is no mention of women. ‘Did those men have no sisters, no mothers who helped them? Our history is very unbalanced’ (August, 1990, p. 332).

Stigma remains to be a major barrier to addressing the sustained rise of human immunodeficiency virus (HIV) infections in the Philippines. Gay, bisexual, and other men who have sex with other men (MSMs) (G/B/MSM) living with HIV experience compounded stigma due to their sexual identity and HIV seropositive status. The family has been identified as one of the main sources of homonegativity and HIV-related discrimination. Drawing from the family life histories of 31 Filipino MSMs living with HIV, the authors demonstrate the concept of compounding stigma, which posits that the extent and nature of gender- and sexuality-based stigma experienced in early life may potentiate or mitigate the experience of HIV stigma in later life in the context of the family. Narrative analysis of the family life histories reveals a central factor that shaped the sexual development and stigma experiences of MSMs living with HIV: sexual identity visibility in the family (SIVF) – the family’s extent of knowledge and/or acceptance of their sexuality. Three core narratives emerged from the data that categorize informants based on the type of SIVF present in their family life viz. full, partial, and invisible. Results also trace the resultant life trajectories for each core narrative and reveal three forms of compounding stigma: low compounding stigma or compounding acceptance, compounding enacted stigma, and compounding internalized stigma.

The aim of this study was to address the unmet information needs of Malawian informal carers. We report on a three-year project which we co-created with informal carers, medical doctors and NGOs with the view to disseminate health advisory messages.

This study was developed on the principles of co-production. The impact of our health advisory messaging approach was assessed through observations and questionnaire-based surveys for quality, clarity and usefulness.

The messages were disseminated beyond the local support groups and reached a much wider community via word of mouth. The messages also led to short and medium term benefits for informal carers and their loved ones.

Our findings highlight the importance of understanding the contextual conditions of informal caring and that of co-producing interventions with the people these aim to benefit.

The purpose of this paper is to examine the impact of inter-group conflicts on the trust toward the acquirer and then further on cooperation intention after acquisitions in cross-border mergers and acquisitions (M&As), in the lens of the social classification theory. Two types of conflicts (realistic conflicts and symbolic conflicts) and a mediating mechanism (trust toward the acquirer) exhibit different effects on cooperation intention. The research further examines two moderating coping strategies (localizing management and assigning trustworthy expatriate managers) and tests their effectiveness in promoting trust toward the acquirer and increasing cooperation intention in cross-border M&As.

The research hypotheses were empirically tested in the context of post-acquisition of Chinese companies' cross-border M&As. In total, 600 questionnaires were provided to the research participants of 37 acquired firms/units from advanced economies of 12 Chinese companies, and 209 valid questionnaires were collected (the response rate is 34.83%). Confirmatory factor analysis was conducted to verify data validity and hierarchical multiple regression analyses were employed to test relational and moderating effects.

This research demonstrates that both realistic and symbolic conflicts can reduce the intention to cooperate, but the latter does not have a significant influence. The results also uncover that whether employees from acquired firms trust in their acquirers mediates the relationship between realistic conflicts and cooperation intention. Moreover, management localization (a measurement of whether local/original managers are retained with a high degree of freedom and autonomy after M&As) and trustworthiness of expatriate managers (a measurement of whether the assigned expatriate managers is trustworthy) positively moderate the relation between realistic conflicts and trust toward the acquirer. In addition, trust toward the acquirer mediates the interaction of realistic conflicts and management localization on the cooperation intention of the acquirers' employees.

This study examines how inter-organizational conflicts influence trust toward the acquirer and then cooperation intentions in the context of Chinese companies' M&A behavior of targets from developed countries and gain supportive evidence, which enriches the literature on the management of international M&As. By introducing two management localization and trustworthiness of expatriate managers into the model, the research deepens our knowledge of how to build trust toward the acquirer in cross-border M&As.

The purpose of this study is to investigate the use of positive autoethnography for the consequences of conversion therapy. Life after conversion therapy is, for many, a life-changing episode, especially when combined with disfellowship. In recent years, positive autoethnography has grown substantially. The work of Tedeschi and Calhoun (2004), from the school of positive psychology, focuses on posttraumatic growth following a traumatic event or series of events.

Qualitative approach of positive autoethnography.

This innovative case study highlights personal struggles with grief, depression and suicidal ideation. In addition, the time elapsed has enabled a process to juggle with alternative ideas moving forward in salvaging a form of identity.

Treatment as usual psychological therapies (TAUPT) provide many unhelpful triggers due to the same jargon used in both conversion therapy and TAUPT. Away from TAUPT, this writing exercise may help as a stand-alone post-conversion recovery process.

The post-conversion recovery process will offer much-needed help with only a few face-to-face meetings to aid the posttraumatic growth writing exercise.

The suicide rates for sexual minority conversion therapy victims are eight times higher than those of other sexual minority groups and isolation levels. A single point of entry pathway for conversion therapy survivors is needed.

To the best of the author’s knowledge, the first of its kind to apply positive autoethnography using the model as a framework to understand the post-conversion therapy experience, looks for growth in five areas: relating to others, new possibilities, personal strength, spiritual change and appreciation of life.

This paper aims to explore the prevalence, motivations and support for student sex work within North East higher education institutions. With limited existing research in this area, this study fills a crucial gap in understanding student sex work in the UK and its specific manifestation in the North East region.

To achieve its objectives, this study adopted an exploratory, cross-sectional design conducted entirely online due to the Covid-19 pandemic. A mixed-methodology approach was used, inspired by previous research, gathering quantitative data through a semi-structured questionnaire and qualitative data through open-ended survey questions.

The study revealed that 11.4% of students engaged in sex work, primarily in indirect and online-based forms. lesbian, gay, bisexual and transgender (LGBTQ)+ students were more likely to participate in sex work compared to heterosexual students. Financial difficulties and lifestyle preferences were identified as significant motivations for student sex work.

A limitation of the study was the lack of diversity in the sample, with predominantly young, white, heterosexual and cis-gender females, potentially neglecting other demographics' struggles. Future research should include larger and more diverse samples to ensure representative findings.

The research highlights the need for greater awareness and support for student sex workers within North East universities. Policies and services should consider the unique challenges faced by LGBTQ+ student sex workers to reduce stigma and potential dangers.

Understanding the prevalence of student sex work sheds light on the need to challenge societal assumptions and stigmas surrounding sex work, particularly concerning gender and sexuality.

This study breaks new ground by providing novel insights into an understudied research area – the prevalence of student sex work in North East England. The findings lay the foundation for future research and can inform policies and support systems to improve the safety and well-being of student sex workers. Furthermore, the study contributes to broader discussions on gender, sexuality and sex work in academic settings.

In Chapter 5, the author will centralise the discourse on youth sexual misconduct in the focused SEA countries (Indonesia and Malaysia as the two Muslim-majority countries and Thailand as a Buddhist-majority country). Addressed youth sexual misconduct encompasses underage sex, teenage pregnancy, and extramarital sex in SEA. The focus on these kinds of youth sexual misconduct hints at why these three countries are particularly highlighted owing to the controversy and significance. Per Islamic law, non-marital sex is religiously prohibited, where Indonesia recently passed the relevant law that criminalises non-marital sex. Upon the problematisation of these forms of youth sexual misconduct, the author will recommend policies that both local governments and the ASEAN could adopt and exercise in response to curtailing the prevalence of discussed delinquency. Overall, this chapter shall contain the scholarly value that helps SEA control or contain the social harms, directly or indirectly, inflicted by the prevalence of sexual youth delinquency.

A decade ago, the AIDS pandemic was driven by determinants such as poverty, deprivation, migrancy, patriarchy and gender-based violence. Today, however, the socio-economic and structural drivers of HIV infections have assumed or added other dimensions, including social and electronic media and reality television. These new dimensions saw further expression with the advent of the COVID-19 pandemic from 2020 onwards. To consign both HIV and the COVID-19 pandemics to history’s museum of pandemics, strategists must employ greater infiltration and mastery of social and electronic media and reality TV. In the case of HIV, these created social clouds or bubbles where unprotected sex, transactional sex and multiple concurrent sexual partnerships are manufactured and proliferated globally. The same was the case with the COVID-19 pandemic, in which case these social clouds or bubbles created an alternative narrative about the source of the pandemic, who and how people get infected, and both the requisite remedies and preventions in this regard. With reality television gaining popularity on low-cost paid channels and free-to-air television; with smartphone penetration widening and costs of access to data falling, a social cloud has been created, enabling the cultural majority (those who control the media and capital) to set trends for everyone, including those with less means. These trends in turn become a standard many aspire to live by. The ontological density of the poor and lower middle-class women is lost through the universalisation of social and cultural trends set by middle elites who control the production and reproduction of knowledge and shape international and national imagination. It is these discourses, and their shaping of imagination as a consequence, that this chapter deals with. It looks at both the implications and consequences which, in the case of pandemics such as these, can be dire.

The article aims to present a new aspect of “the emergent identities” in Thailand with a correlation between morality and religiosity. The research deals with the perception of 65 Thai male-to-female transgender sex workers who are currently working in sex tourism in Pattaya and Bangkok. This article explores the role religion plays, the linkages between sexualities, and the potential for Thai Theravada Buddhist individuals to understand the way that they cope with life and interpret its meaning among these sexual minorities. Finally, the article shows how Thai marginalized Theravada Buddhists are negotiating their gendered religious spaces in Thailand.

The study investigates perceptions of religion and its role in the lives of Thai Buddhist male-to-female transgender sex workers. Almost all the qualitative data was collected sequentially through (1) focus group discussions, (2) small group discussions, and (3) in-depth interviews. All interview sessions took place over six months in 2019. The researcher is a native Thai speaker and conducted the interviews in Thai with selected sex workers over 20 years old who have at least one year of experience engaging in sex work.

The research found three principal characteristics of “lived religion” in which emergent identities negotiate sexuality and morality: (1) Buddhist dequeering (the way Buddhism operates conservatively to reinforce heteronormativity), (2) queering Buddhism amidst multiple oppressions (how Buddhism operates to complement queer identity and empowerment), and (3) queering Buddhism as enlightenment (Buddhism with an emphasis on “practice” and “spiritual development”). The paper discusses how institutional Buddhism creates and recreates gendered identities in complex ways.

The article shows how Thai marginalized Theravada-Buddhism are negotiating their gendered religious spaces and “buy” the right to sexual and anatomy within their families and society by providing financial support, engaging in religion practices, donating in social charity projects base on their faith and capacity.

The paper is supporting human right movements and dignity for sexual minorities gay, lesbian, bisexual, transgender questioning, intersex (LGBTQI+) in Thailand. The paper also promotes equality to all human beings and shows a struggle for the basic human rights of sexual minorities in religion. The paper is raising awareness to religion's rights for all to look beyond distinctions of gender and class which may help to shape future history.

This article examines how Thai transgender sex workers utilize the non-essentialist philosophy of Theravada Buddhism. The paper finds that respondents are negotiating their religious spaces through the linkages among their gender, body, embodiment, identities, and sexualities. Despite most respondents believe that being born “a kathoey” as a result of bad karma, they use the Buddhist teachings of karma to explain their identities and even to lead a meaningful life to gain more merits for a better rebirth.

Thailand still lacks research on queer spiritualities and Buddhism. The article has seen challenges to the human rights of sexual minorities in religion. The solution is to increase awareness of the concepts of sex, gender, and sexualities and broaden the understanding of “endless performativity” and “gender diversification” (Butler, 1990) for gender sensitivity and gender responsiveness in creating “social equality” for all member societies in public campaigns, and media launched by the state and NGOs.