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Purpose: We respond to a call for studies of “embodied experiences of stigma in context” by investigating how transgender embodiment shapes perceived needs for access to and experiences of “sex-specific” cancer screenings (SSCS) (e.g., breast and prostate exams, Pap smears) in the North American healthcare system.

Design/Methodology/Approach: We analyze data from semistructured interviews with a diverse sample of 35 transgender-identified adults. Based on thematic narrative analysis, we explore four themes in relation to embodiment: discrimination; discomfort and hyperawareness of genitalia; strategic reframing and active management; and SSCS health care encounters as positive and gender affirming.

Findings: In relation to SSCS, transgender individuals experience discrimination, do emotion work, and actively manage situations to obtain needed health care, and sometimes forego care because barriers are insurmountable. Health care providers' responses to transgender embodiment can disrupt health care encounters, but they can also facilitate access and create opportunities for affirmation, agency, advocacy, and new forms of interaction. Embodiment- and gender-affirming interactions with health care providers, which varied by gender, emerged as key influences on participants' experiences of SSCS.

Research Limitations/Implications: Our sample primarily includes binary gender-identified individuals, and while our interview guide covered many topics, the SSCS question did not explicitly reference testicular exams.

Practical Implications: Cancer prevention and detection Cancer prevention and detection require health care professionals who are prepared for differently embodied persons. Preventive cancer screenings are not “sex-specific”; they are relevant to individuals with medically necessary needs regardless of gender identity or embodiment.

Social Implications

Originality/Value: Few medical sociologists have focused on transgender embodiment. Findings enhance our understanding of how transgender embodiment and minority stress processes influence access to needed SSCS.

This chapter examines the surgical body modification experiences of transgender and cisgender people in the United States. It analyzes how surgery consumers with different gendered histories pursue “enhanced” embodiment. Both cisgender and transgender people obtain similar surgeries, but their procedures are differently regulated. Based on 40 in-depth interviews, this chapter compares the presurgical and postsurgical experiences of transgender and cisgender people. The findings show that cisgender and transgender people felt similarly about their bodies before surgery and reported corresponding cosmetic and psychological motivations for surgery. Both groups also had comparable postsurgical outcomes and used surgery to actualize a more desirable gendered embodiment. Ultimately, surgery resulted in changed gendered embodiment that enhanced the self for both groups. It could be psychologically transformative for cisgender people and provide more of a cosmetic effect for transgender people. These findings complicate disparate regulations of transgender and cisgender surgeries. They highlight surgeries as body technologies that enhance gendered embodiment allowing both cisgender and transgender consumers to articulate gendered concepts of the self.

This study aims to consider how research methodologies and methods can afford holistic inquiry into gendered embodied consumption. Noting the salience of gender in past and present discourse surrounding the body and building on poststructuralist feminist hermeneutic philosophy and practice, the authors introduce a novel methodological framework situated within three considerations borne of the current socio-cultural landscape: the politics of embodiment, embodied identity and intersectionality.

To assist scholars and practitioners in interpreting themes of gendered embodiment in textual data surrounding consumption topics, the authors orient the framework around three principles of listening, questioning and hospitality. This framework fosters embodied empathy by linking the researcher’s body to those of research participants. To illustrate the method, the authors interpret consumption narratives extracted from semi-structured interviews with 26 women-identified recreational runners on the topics of embodiment, sport and media.

The interpretations of gendered consumption narratives show that using the principles of listening, questioning and hospitality invites an understanding of consumers as multifaceted, contradictory and agentic. The authors argue that consumers’ everyday experiences are often simple and quiet but embedded in history wherein bodies are both biological and inescapably social.

The methodological framework allows both the researcher’s and research participants’ embodiment to play a role in the research process. It also illuminates the entanglement of embodiment and consumption in a fraught, politicized context. The authors show that by listening to consumers, questioning their narratives and traditional interpretations thereof and inviting consumers to feel comfortable and heard, researchers can see what other approaches may overlook.

Purpose: This chapter provides a contextualized understanding of the gendered anxieties expressed by elite sport regulators that motivated the formulation of sex testing policies in sport between 1937 and 1968. The focus is on complicating the claim that sex testing was first instituted to prevent explicit male bodies from fraudulently masquerading as women in sport. Rather, the chapter argues that sex testing policies were formulated in response to anxieties over sex binary pollution.

Methodology: The chapter is based on a genealogical study of the female category in elite sport, built on archival research conducted at the International Olympic Committee (IOC) historical archives and online newspaper archive collections.

Findings: Boundaries around female embodiment were navigated and written into sex testing policy in response to threats to presumed ideas around gendered and sexed normality in sport. These threats were embodied by athletes who polluted or crossed the border between female and male, to the extent that their bodies were rendered hermaphroditic, excessively masculinized, or hybrid. These bodies caused gendered anxieties for sport regulators, who reacted with policy responses that aimed to purify the sex binary from category pollution or sex abnormality.

Implications: As long as sex binary policing in elite sport continues, awareness of the contextual history of sex testing is essential for understanding the underlying ideas upon which sex binary policing in sport has been built.

Purpose: This study examines the experiences and struggles of young women with breast cancer as they navigate the intersectionality of their illness and gender identity. Specifically, the research explores the construction and expression of gender identity as a core part of who they were prior to diagnosis and who they desire to be in the future.

Design and methodology: A phenomenological approach was used to investigate how women with breast cancer experience changes related to gender identity. Eighteen in-depth interviews were conducted with young women who have been diagnosed within the last five years.

Findings: Young women undergo gender identity disruptions and shifts as the result of breast cancer diagnosis and treatment. Informants expressed feelings that their resultant identities do not conform to cultural normative representations of gender, which profoundly impact their perceptions of the physical self, gender roles, and intimate relationships. At this acute stage, they struggled with the loss of important body markers of femininity (breasts, hair, etc.) and attempted through consumption to find alternative ways to enact gender expressions.

Originality and value: This research explores consumer experiences when bodies do not conform to idealized body images and cultural representations of gender. Informants revealed a complex portrait of women who experience the early, invasive stages of illness and body transformation.

In this chapter, the relations between Muslim migrant women's bodily appearances at Western workplaces, their work choices and career development are examined through the lens of embodied intersectionality. This chapter draws on exiting research reports and empirical research to also reflect on the scope of Muslim female migrants' labour market integration in the United Kingdom.

For Muslim women, wearing ethnic or religious dresses such as headscarf/‘hijab’, ‘niqaab’ or ‘burqa’ represents the quintessential identity of women belonging to their particular ethnic group or religion. These highly visible social and cultural markers are also inherently gendered. This chapter delves into understanding how Muslim migrant women wearing ethnic/religious dresses experience/encounter Western workplaces and how their embodied intersectional identities through creating barriers at the workplaces impede the process of their labour market integration, in turn, limit their work choices and further restrict their career progression/development in the long run. The discussion also shows that attention to the Muslim migrant women's workplace experiences funnelled through the process of embodied intersectionality can expose the overall racialised and gendered practices of the society, different forms of social exclusion while simultaneously indicate resistance from and agency of these Muslim women through bodily appearances in transnational contexts. This chapter also sheds lights on how these women's career and workplace experiences need to be understood outside the stereotypical Western description of gendered workplaces and how the discussion needs to be broadened in scope and encompass the spatial dynamics of migration, religion, gender and ethnicity to be able to make sense of Muslim migrant women's work choices and career in the West.

This chapter has a twofold structure – first, it looks at the relationship between self-regulating agency and voice and understanding of the embodiment of intersectional identities by the women themselves in the host country's society and labour market, and, second, how the changing time, space and contexts interact to play a role in terms of the host society and its labour market's acceptance and level of tolerance shown towards this group's embodied intersectional presence.

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.

Manual trades and information technology (IT) are male‐dominated occupations and as such cultivate unique forms of hegemonic masculinity. Women entering these occupations represent a kind of crisis to this gender order in the workplace, making the experiences of these women a useful way of studying how gender regimes are maintained and may be challenged at work. The aim of this paper is to examine how women found doing gender in the male dominated workplaces became a kind of work in itself.

A life history framework was used for this research, in which 15 women from manual trades and 15 women from IT occupations were interviewed. The in‐depth qualitative method allowed the participants the time and space to communicate the contradictions they experienced doing their gender and doing their gender at work.

The effort expended because the participants were women and because they were a minority was experienced both as an intense pressure and as significant to their success in their occupations. This indicates that gendered work outside of the formal duties of a job makes the work of those in a gender minority particularly strenuous. This understanding of gender at work as work is important to understanding how efforts to address gender equity in workplaces must work beyond quotas and policy and also address embodied gendered cultures.

While women working in male dominated cultures are often studied in terms of the challenges they face, from this research these challenges are framed as a kind of gendered work in itself. This work is often invisible, usually emotion work and mostly unrecognised. Highlighting the nature of this gendered labour and the pressures it places on women in male dominated work reframes what it means to work and the importance of these invisible forms of labour to maintaining successful production relations.

In this chapter, I assess the treatment of transgender within the sociology of gender and propose a new standard of transfeminist methodology that would work against transgender marginalization in social scientific research.

I assess the treatment of transgender within the sociology of gender by conducting a content analysis of all articles and chapters focusing on transgender people, experiences, bodies, and phenomena published between 1987 and 2014 in the journal Gender & Society (n = 12) and between 1996 and 2014 in the book series Advances in Gender Research (n = 5).

I first outline key tenets of feminist methodology and suggest additional transfeminist methodological considerations. I proceed to a content analysis of existing transgender research in two key publications to support my proposal of the development of transfeminist methodology.

This chapter highlights the need to expand feminist methodology for the study of transgender people and phenomena. Specifically, I propose the development of transfeminist methodology, an approach that centers on transgender experience and perspectives.