scholarly journals Sexual identities and reproductive orientations: Coming out as wanting (or not wanting) to have children

Sexualities ◽  
2020 ◽  
Vol 24 (1-2) ◽  
pp. 276-294
Author(s):  
Robert Pralat

In the context of growing visibility, recognition and acceptance of lesbian motherhood and gay fatherhood in countries such as Britain, it is important to ask how younger generations of sexual minorities approach the possibility of becoming a parent. Drawing on interviews with lesbians and gay men who do not have children but may have them in the future, I explore how people become aware that having children is an option. By attending to how this consciousness manifests in conversations and how conversations shape the consciousness, I illuminate specific dynamics that raising the topic of parenthood creates in intimate interactions. My data show that it is often unclear to men and women who form same-sex relationships whether they are socially expected to have children. I argue that this ambiguity requires a kind of ‘coming out’ through which feelings about parenthood are made explicit. Using the concept of coming out, I ask: What if we were to think of people in terms of their ‘reproductive orientations’ rather than sexual identities? I suggest that, similar to expressing sexual identities, articulating reproductive orientations involves aligning with particular life trajectories based on binary logic. However, with ambiguous expectations about parenthood, neither having children nor remaining childfree is explicitly normative. As such, unlike coming out as lesbian or gay, which transgresses norms surrounding sexuality, coming out as wanting or not wanting to have children challenges normativity itself. I reflect on how this ‘normative challenge’ makes it possible to imagine parenthood and ‘childfreedom’ as intimacies of equal value.

Author(s):  
Abigail C. Saguy

This chapter focuses on Mormon fundamentalist polygamists. Unlike the groups featured in previous chapters, Mormon fundamentalist polygamists are socially disconnected from the LGBTQ+ rights movement, socially conservative, and disapproving of homosexuality. Yet, by talking of coming out as polygamist, they liken their “lifestyle” to that of gay men and lesbians. This chapter argues that this has been facilitated by talk, among powerful people and institutions, of polygamy and same-sex marriage as analogous—leading many Mormon fundamentalist polygamists to support the legalization of same-sex marriage to create a legal pathway for polygamy. For a small minority of Mormon fundamentalist polygamists, a sense of linked fate with members of sexual minorities seems also to be generating some degree of solidarity with members of sexual minorities. This chapter examines how Mormon fundamentalist polygamists distance themselves from the most notorious polygamist sects, while insisting that polygamy can help women balance work and family.


1991 ◽  
Vol 96 (3) ◽  
pp. 845
Author(s):  
Michael S. Sherry ◽  
Allan Berube

Subject Gay rights in Japan. Significance Japan is the only G7 country without legal recognition of same-sex partnerships. The conservative ruling party has resisted demands for marriage equality and legislation protecting gay men and women from discrimination. Nevertheless, activists have over the last few years exerted pressure through the legal system and opposition parties in local government, leading to incremental changes. Impacts Japan is a ‘safe’ country for gay people; they sometimes face discrimination and misunderstanding, but not violence or state repression. The introduction of marriage equality in Taiwan earlier this year could encourage the same in Japan. Japan will move faster on gay rights than its other neighbours, Christianity-influenced South Korea and authoritarian China.


Author(s):  
Judy Kutulas

Expert understandings of homosexuality changed in the 1970s as psychologists and doctors no longer regarded homosexuality as a deviance, accepting it as a sexual identity a person might be born with. Television, both sitcoms and dramas, depicted gay men and women in the 1970s, the first official representations, yet sitcoms presented gays as ordinary people while dramas often used them as villains. The emergence of the Christian Right as a political force raised a challenge to these new norms presented in the popular culture. Using such 1960s techniques as boycotts, the Right especially regarded the normalization of different sexual identities as a threat to family. Briefly succeeding in eliminating those images, by the 1980s, Americans were more accepting of sexual difference.


1991 ◽  
Vol 78 (1) ◽  
pp. 377
Author(s):  
Clayton R. Koppes ◽  
Allan Berube

Crisis ◽  
2020 ◽  
pp. 1-8 ◽  
Author(s):  
Stefanie Kirchner ◽  
Benedikt Till ◽  
Martin Plöderl ◽  
Thomas Niederkrotenthaler

Abstract. Background: The It Gets Better project aims to help prevent suicide among lesbian, gay, bisexual, transgender, intersex, and queer (LGBTIQ+) adolescents. It features personal video narratives portraying how life gets better when struggling with adversities. Research on the contents of messages is scarce. Aims: We aimed to explore the content of videos in the Austrian It Gets Better project regarding the representation of various LGBTIQ+ groups and selected content characteristics. Method: A content analysis of all German-language videos was conducted ( N = 192). Messages related to coming out, stressors experienced, suicidal ideation/behavior, and on how things get better were coded. Results: Representation was strong for gay men ( n = 45; 41.7%). Coming out to others was mainly positively framed ( n = 31; 46.3%) and seen as a tool to make things better ( n = 27; 37.5%). Social support ( n = 42; 62.7%) and self-acceptance ( n = 37; 55.2%) were prevalent topics. Common stressors included a conservative setting ( n = 18, 26.9%), and fear of outing ( n = 17; 25.4%). Suicidality ( n = 9; 4.7%) and options to get professional help ( n = 7; 8.2%) were rarely addressed. Limitations: Only aspects explicitly brought up in the videos were codeable. Conclusion: Videos do not fully represent gender identities and sexual orientations. Messaging on suicidality and professional help require strengthening to tailor them better for suicide prevention.


Imbizo ◽  
2020 ◽  
Vol 11 (2) ◽  
Author(s):  
Adetunji Kazeem Adebiyi-Adelabu

Sello Duiker’s The Quiet Violence of Dreams offers an extensive treatment of homosexuality, a preoccupation which, until recently, is rare in black African fiction. On this account, as well as its depth and openness, the work has attracted some critical attention. It has been read from a masculinity perspective, as a coming-out novel, as a national allegory, as a work that challenges the notion of fixed sexuality, as a work that normalises same-sex sexuality, and so forth. Unlike these studies, this article examines the representation and disquisition around same-sex preference in the novel, with a view to demonstrating how some myths about homosexuality are exploded in the groundbreaking work, and showing that the narrative could also be apprehended as intellectual advocacy for the right to same-sex orientation.


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