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This study examined perceived brand attractiveness of and identification with fashion luxury brands given different levels of sexuality in advertisements. Sex in advertisements has become increasingly more common to generate attention and interest in fashion luxury products, with limited research on its influence on the consumer. However, the use of sexuality in luxury advertisements may counter the ethical expectations of brands by the current consumer in the United States.

A sample of 1,266 males and females completed a survey on brand attractiveness and identification after examining an advertisement of a luxury fashion product. Participants were assigned an advertisement that featured a same-gendered model at one of four levels of sexuality (fully clothed to nude). IBM SPSS Statistics was used to analyze the data which included descriptive statistics and a two-way multivariate analysis of variance followed by an analysis of variance.

The results indicated that less sexuality in luxury advertisements was better in generating attractiveness to and identification with the brand. The advertisements with models fully clothed were rated highest on brand attractiveness and identification. These relationships were statistically significant among groups of men and women.

These findings are important to scholars and marketers of luxury brands as sexuality in luxury brands continues to increase and becomes more provocative, as well as socially conscious.

This paper discusses how professionally qualified cisgender lesbian, gay, bisexual or queer (LGBQ) women youth workers present their self. The research examined how youth workers consciously or unconsciously shared their sexual identity with young people with whom they worked. Whilst this research focussed on youth workers, issues discussed are relevant for practitioners from a range of professional backgrounds such as therapists, social workers, teachers and health care practitioners. The research focused only on the experiences of cisgender LGBQ women as the experiences of men and trans women are different and so requires separate research.

This research taking a qualitative approach, used in-depth interviews to discuss how respondents shared information about their identity.

Some of fifteen youth workers interviewed reported not having choices about being out with the young people as their sexuality had been leaked. Others were able to pass and so choose when, or if, to be out with young people. Their different strategies to sharing information regarding their sexuality used by these participants reflected different approaches to being out.

Although there is evidence in the literature of how being out or closeted impacts on teachers there is little written about the effect on youth workers or other professionals. The little research that has been undertaken in this area focusses on the impact of identity on the clients rather than on the professionals. This article contributes to filling this gap in the literature.

Taking as a point of departure the edited collection Yaraana (1999), ostensibly the first mainstream publication on gay writing from India, the purpose of this article is to trace the way Indian authors have dealt with the growing visibility of nonnormative sexualities. It suggests that from the start this debate has centered on a dyad between local and culturally specific sexual identities vs its globalized opposite, which is held to threaten regionally specific expressions. The continuing struggle for recognition and equality is revealing for a growing divide between those whose sexuality can rely on growing representation in Indian popular media, and those who feel increasingly marginalized.

This article revisits important texts that were published and publicly accessible in India from 1999 onwards. All the text considered and discussed were accessible outside academic networks and thus, available in mainstream bookstores, produced by Indian authors or long-term residents and available in English. Considering the vast language diversity of India as well as the complexity of gaining access to locally published materials, the analysis does not include texts that are only available in a vernacular language. Besides this, the article benefits from the direct input of key activists and scholars from India working on this topic.

Even if homosexuality has now been decriminalized in India, what emerges from the writing is a concern that globally hegemonic expressions of alternate sexualities might impact, homogenize and eventually eradicate locally specific expressions. Considering socioeconomic equality in India, this raises serious questions about those whose precarious positions may see them further marginalized because of this.

While there have been various overviews and analyses of the fight for decriminalization of homosexuality in India, so far there has not been an analysis how this benefited from a growing awareness and discussion in popularly accessible texts. This analysis also raises concerns that the fight for decriminalization might have negative consequences for those in marginalized positions.

This paper aims to develop an original Café Delphi historical method to research women's individual and collective experiences of sex, sexuality and sexism in public relations (PR) in 1990s’ Britain.

An original Café Delphi historical method is shaped by an interpretive paradigm providing a conceptual framework to model sex, sexuality and sexism. This approaches history as a social science drawing on hermeneutic phenomenology, reflexivity and ethics of care. A case study, employing oral history and participatory action research (PAR), is used to develop and test the practicality of the original Café Delphi historical method to research women's individual and collective experiences of PR in 1990s’ Britain.

Three main findings are identified. (1) Developing a new method is complex, time-consuming and surfaces practical problems; however, the Café Delphi historical method is a viable way to explore individual and collective experiences. (2) Undertaking methodological innovation and innovating research methods involves action learning and requires agility, reflexivity and ability to navigate messiness and order. (3) Testing the multiphase mixed method study revealed its power and potential as an ethical and collaborative co-research approach.

This study expands the repertoire of research methods in PR historiography and provides a new approach to capture collective as well as individual experiences. This study develops a feminine analytic tool employing metamodern oscillation to connect past, present and future.

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.

Limited evidence exists on bacha bazi, Afghanistan's steadily revived practice involving transgenerational same-sex relationships, despite its frequent association with violence towards young males, known as bacha bereesh. This paper aims to fill this critical gap.

The author conducted an integrative literature review using qualitative and quantitative secondary data. An ecological framework for violence was applied to the findings.

The findings offer a comprehensive overview of bacha bazi in its modern form, including the unique health needs, sexual practices, and gender identities and orientations of bacha bereesh. The author reveals how Afghan masculine identities and male-male sexual activity occur in relation to power structures and notions of honor. Numerous risk factors increasing bacha bereesh vulnerability for violence and socio-legal barriers constraining access to crucial services are also discussed.

Afghanistan's shame-based culture limits accurate data collection by obscuring the practice and stigmatizing bacha bereesh who serve in feminized roles.

The research highlights the inadequacies of applying Western gender-binary frameworks to bacha bazi. It contributes to our understanding of sexuality, gender, masculinity, and male-directed sexual violence within Afghan culture. These insights will help us better address the health needs of this underserved population.

The lack of evidence addressing these topics highlights our paper's originality, while the literature firmly linking violence to poor physical and psychological health outcomes emphasizes the importance of its contribution.

Young incarcerated male offenders are at risk of poorer sexual health, adolescent parenthood and lack opportunities for formative relationship and sexuality education (RSE) as well as positive male role models. The purpose of this paper is to report the process of co-production and feasibility testing of a novel, gender-transformative RSE programme with young male offenders to encourage positive healthy relationships, gender equality, and future positive fatherhood.

Using a rights-based participatory approach, the authors co-produced an RSE programme with young offenders and service providers at two UK prison sites using a sequential research design of: needs analysis, co-production and a feasibility pilot. Core components of the programme are grounded in evidence-based RSE, gender-transformative and behaviour change theory.

A needs analysis highlighted the men’s interest in RSE along with the appeal of film drama and peer-group-based activities. In the co-production stage, scripts were developed with the young men to generate tailored film dramas and associated activities. This co-production led to “If I Were a Dad”, an eight-week programme comprising short films and activities addressing masculinities, relationships, sexual health and future fatherhood. A feasibility pilot of the programme demonstrated acceptability and feasibility of delivery in two prison sites. The programme warrants further implementation and evaluation studies.

The contribution of this paper is the generation of an evidence-based, user-informed, gender-transformative programme designed to promote SRHR of young male offenders to foster positive sexual and reproductive health and well-being in their own lives and that of their partners and (future) children.

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.

This paper presents a model for organizational ethnographers that wish to find new methodological approaches for the study of swingers and other marginalized groups that deal with potential social stigma and form communities around the lifestyles of swingers and other groups.

An ethnographic, qualitative study was conducted by (first author) in Spain and France using the methods of participant observation and in-depth interviews. Interviews were conducted in Spanish, Russian, English and French with 40 members of the studied scenes.

The authors claim that through wise participation, using ethnographer's positionality, communicating with the ethics review board throughout the project and skillful writing about this group, the authors can create a foundation for future ethnographies inside this subculture.

Very few ethnographers reported on being in the field as participants, even as novice swingers, and how the positionality of ethnographers and the embodied ethnography can contribute to understanding swinger settings. Even fewer ethnographers addressed the contradictory sides of permission from their ethics board to study swinger settings and the implications of this for data collection.