#NoSnowflakes: The toleration of harassment and an emergent gender-related digital divide, in a UK student online culture

In recent years, some political commentators and mainstream media outlets in the United Kingdom have pejoratively labelled young people, especially university students, a ‘snowflake generation’ – a term used to mock their perceived intolerance and over-sensitivity (Fox, 2016; Gullis, 2017; Slater, 2016; Talbot, 2020). This article challenges this discourse by drawing on findings from a large-scale study ( N = 810) conducted on a university campus in England that critically examined student’s perceptions of and attitudes to different forms of online harassment, including abusive, offensive and harassing communications, using survey and interview data. Key findings indicate that online harassment is so pervasive in digitised spaces that it is often viewed as the ‘norm’ by the student population who appear willing to tolerate it, rather than take actions to address it, which challenges pejorative claims that they are intolerant and easily offended ‘snowflakes’. Respondents who identify as female and transgender are more likely to be targeted by online harassment. We argue that the label ‘snowflake generation’ is diverting attention away from student’s everyday experiences of online harassment and its adverse effects, particularly on women and transgendered people, which has the potential to create a gender-related digital divide (Jane, 2018). The implications of these findings for the higher education sector will be outlined.

Historical Views of Homosexuality: Asia

How does Asia compare to other regions in terms of LGBT (lesbian, gay, bisexual, and transgender) rights? While Asia lags behind the West on typical metrics of LGBT rights, this fails to capture the diversity of tolerance historically in the region. At the same time, conservative backlashes to LGBT policies are evident across the region, often invoking traditionalist or religious opposition, as also seen outside of the region. Moreover, much of the literature myopically focuses on one or two countries in Asia, rarely attempting to make broad comparisons across East, South, and Central Asia. Part of this is due to terminology differences, where “homosexual” is commonly used in some countries as a catch-all term for members of the LGBT community, compared to others in the region countries, especially in South Asia, with a longer history of specialized terminology for transgendered people. Yet broader comparisons in the absence of terminology differences remain rare despite growing attention to LGBT issues in public opinion polls, news, and academic work and despite the fact that the legal avenues chosen by LGBT rights proponents often mirror those chosen in the West. State policies on LGBT policies also range considerably in the region, with only Taiwan currently recognizing same-sex marriage at the national level, but with decriminalization and antidiscrimination policies at the national and local levels increasingly common. However, a commonly overlooked trend is that of harsher LGBT policies enacted by local governments. Meanwhile, despite trends in the West of growing public tolerance on LGBT issues, far less consistency emerges in Asia, further complicating state efforts. It is important to highlight Asia’s diversity in terms of rights and tolerance, but it is equally important to integrate evidence from Asia into cross-national research on LGBT issues to understand what is unique about the region and what may have been ignored in other regions.

Working towards the trans-inclusive workforce

This article discusses the transgender workforce. There are a number of terms used when discussing trans and transgender; the article provides insight into some of the terminology used and a glossary is provided. There are more and more employees in the workplace with gender identities and expressions that can be different to what is often considered ‘gender’ and these are discussed, along with statutory duties. Discrimination is considered, as is what role the healthcare assistant and assistant practitioner (HCA and AP) can play in being an ally to transgendered people. Respect and understanding are key issues that have been highlighted throughout.

Gender: A Public Feeling?

This essay reframes and reconceives gender as both a public feeling (in Cvetkovich’s sense of the term) and an affective assemblage. The latter concept, which extends the former, is designed to accommodate the multiplicity of factors, forces, processes, and agencies implicated in gender in general, but in non-normative gender in particular. The essay’s affective assemblage is eclectically composed from Deleuzoguattarian philosophy, pheonomenology, new materialisms, and affect theory, and enacted in the limit case of non-transitioning transgendered people in online communities. Gender as an affective assemblage takes a theological turn in the essay’s concluding section where it counters a territorialized reading of Christ’s body, one which seeks to exclude non-normative genders from the church. Calling for the church’s self-deterritorialization, the essay proposes a corporate body enfleshed by queer affective assemblages that would facilitate gendered exploration and discovery.

Kontribusi Pemuda Muslim terhadap Komunitas Waria (Studi Kasus Peningkatan Motivasi Beribadah dalam Membentuk Kesalehan Rohani berdasar Nilai Qur’ani di Pondok Pesantren Waria, Kotagede, Yogyakarta)

Indonesia is a pluralist country as seen from aspects of race, language and religion; accordingly, various friction arises that lead to problems and irregularities in the communitiy fabric. Such friction is inconsistent with both the ideals and identity of Indonesia. In reviewing this phenomenon, it is necessary to take precautionary measures to protect the community through building awareness of ‘noble character’. The spread of the transgender community will cause negative conversation in the middle of the community, making them isolated and resulting in the destruction of the social order.Related to this, in the Qur’an as he says, the letter Q.S Ali-Imran verse 14.If we look even further, we can help them be aware through positive Islamic recitation activities that can be done in real terms, including: Al-Qur’an Reading (BTQ), regular Islamic studies, gender training, and breaking fast together. The aim is to increase their religious motivation and piety as Muslim transgendered people. The essence is to affirm their human rights through recognition and respect because, after all, they are a part of the community. This research uses field research and literature. The results of this study indicate that those in the transgender community felt a positive impact such as their Islamic insights increased, their spiritual values rose, the quality of worship became increasingly steady and deep, their paradigm in thinking paradigm changed, their emotional spiritual intelligence increased, their skills in reading and reciting Al-Qur’an grew more mature, and ukhuwah values among Muslims grew tighter. In conclusion, the activities carried out had a positive effect by focusing on increasing the motivation for worship in the transgender community, giving freedom of interaction both spiritually and emotionally as an effort to increase their spiritual piety.[Indonesia adalah negara yang memiliki tingkat kemajemukan dilihat dari aspek ras, bahasa dan agama sehingga timbul berbagai gesekan pada kehidupan bermasyarakat, yang tak jarang menimbulkan masalah yang mengakibatkan penyimpangan. Hal ini menjelaskan bahwa Indonesia sudah mulai kehilangan jati diri. Meninjau fenomena tersebut, perlu dilakukan tindakan pencegahan untuk bisa memagari masyarakat dalam mewujudkan umat yang berkepribadian mulia. Menyebarnya komunitas waria akan menimbulkan perbincangan negatif di tengah masyarakat sehingga membuat mereka terkucilkan dan mengakibatkan rusaknya tatanan sosial. Terkait hal tersebut, dalam Al-Qur‟an sebagaimana firman-Nya surat Q.S Ali-Imran ayat 14. Padahal jika memandang lebih jauh, kita bisa membantu menyadarkan mereka melalui kegiatan-kegiatan positif bernafaskan islami yang bisa dilakukan secara nyata, di antaranya: Baca Tulis Al-Qur‟an (BTQ), kajian rutin keislaman, training gender dan buka puasa bersama. Tujuannya, adalah untuk meningkatkan motivasi beribadah mereka dalam rangka meningkatkan kesalehan seorang waria. Esensinya tidak menafikan hak kemanusiaan, sehingga mengangkat aspek keberadaan dalam masyarakat dan diakui serta dihargai karena walau bagaimanapun, mereka adalah bagian dari masyarakat. Penelitian ini menggunakan metode penelitian lapangan (field research) dan kepustakaan (library research). Hasil dari penelitian ini, menunjukkan bahwa para waria tersebut merasakan dampak positif seperti wawasan keislaman mereka bertambah, nilai spiritual semakin tinggi, memantapkan kualitas ibadah yang semakin dalam, mengubah paradigma berfikir serta meningkatkan kecerdasan spiritual emosional, keterampilan dalam baca tulis Al-Qur‟an juga semakin matang serta merasakan eratnya nilai ukhuwah sesama muslim. Kesimpulannya kegiatan-kegiatan yang dilaksanakan tersebut memberikan pengaruh positif dengan menitikberatkan pada peningkatan motivasi beribadah seorang waria dengan memberikan kebebasan berinteraksi, baik dari segi spiritual maupun emosional sebagai upaya meningkatkan kesalehan rohani seorang waria.]

Public Opinion and Religion: Gay Rights in the United States

Religion plays an important role in structuring civil rights for gay, lesbian, bisexual, and transgendered people (GLBT). Religious proscriptions against homosexuality were almost universally codified into law until the late 20th century, and laws against homosexuality and denying civil rights to homosexual remain in place in most nation states. The advent of the civil rights movement for GLBT persons has generated considerable backlash both in nations where civil rights have been secured, as well as in nations where many political leaders and movements view the extension of civil rights to GLBT persons as an external cultural threat. Religious opposition to the extension of rights has swiftly followed GLBT activism seeking: (a) an end to legal proscriptions; (b) alleviation of harassment and discrimination; (c) marriage and family recognition; (d) action related to the HIV/AIDS epidemic; and (e) recognition of transgendered identity and transgendered rights. GLBT movements quickly achieved considerable success and even garnered support from religious liberals. Data from the General Social Surveys (GSS) in the United States show that while support for same-sex marriage has increased in the U.S., significant differences remain across religious groups. Specifically, sectarian Protestants are significantly less supportive of civil rights for GLBT persons, while the non-religious are most supportive. While GLBT persons are making substantial political gains throughout the world, in many places backlash is eroding civil rights, and in much of the world the movement has lacked success. Several liberal religious groups have been crucial for the international success of human rights campaigns for GLBT persons, however conservative religious groups from several religious traditions have successfully promoted the continued repression of GLBT persons and movements.

Cardiovascular disease in transgendered people: A review of the literature and discussion of risk

This review examines the impact of gender affirming hormone therapy used in the transgendered and non-binary populations on cardiovascular outcomes and surrogate markers of cardiovascular health. Current evidence suggests that hormonal therapy for transgendered women decreases or is neutral regarding myocardial infarction risk. There is an increased incidence of venous thromboembolism (VTE), but newer studies suggest that the risk is significantly lower than previously described. For transgendered men, there appears to be an adverse effect on lipid parameters but this does not translate into an increased risk of cardiovascular disease above that of general male population. In all transgendered people, risk factor interventions such as smoking cessation, weight management and treatment of co-morbid conditions are important in optimising cardiovascular health. The effect of gender affirming hormonal therapy in transgendered people is difficult to interpret due to the variety of hormone regimens used, the relative brevity of the periods of observation and the influence of confounding factors such as the historical use of less physiological, oestrogens such as conjugated equine oestrogen and ethinylestradiol which are more pro-thrombotic than the 17β oestradiol that is used in modern practice.

LGBT Issues in Norwegian Textbooks

In Norway, a model for schools’ teaching about LGBT issues is chosen where the responsibility is divided between different school subjects: social science, natural science, RLE2 (religion, philosophies of life and ethics), Norwegian and English. This article looks at how this is implemented in the textbooks. 129 text-books in Norwegian primary and lower secondary education (grades 1–10) are analysed. Of these, 246 textbook pages included LGBT issues. In this article, I discuss how LGBT issues are included in Norwegian textbooks and how the divided responsibility between school subjects work. The most striking finding is that of the five subjects, English and Norwegian have the least demanding curriculum goals, but still the largest number of pages related to LGBT issues. The inclusion of fictional voices makes possible a nomadic perspective (observing issues from multiple perspectives). It is also striking that about half of the textbook pages are in 10th grade textbooks. Heteronormativity is still a problem, and bisexual and transgendered people are far less visible than lesbian and gay people are.

Global Burden of HIV/AIDS

Beginning with the observation that AIDS has a tendency to invade subpopulations within a nation that are the most marginalized, this chapter provides case examples of the epidemic within five different nations. Specifically, the authors discuss Lesotho, the United Kingdom, Thailand, Ukraine, and India. The chapter characterizes the vast differences that exist across the national HIV epidemics that comprise the AIDS pandemic. The authors examine specific vulnerable populations, such as sex workers, intravenous drug users, transgendered people, and men who have sex with other men. They also discuss the role of social conditions and social norms, such as women’s rights, not only in the spread of but also the treatment of HIV.

The Rule of Disgust?

The Supreme Court of India’s 2014 decision in National Legal Services Authority v. Union of India was a complex opinion coming at a complicated time for India’s LGBTQ community. While this opinion spoke to the empowerment of India’s transgender communities, it seemed to neglect India’s sexual minorities. Yet the Supreme Court’s seeming distinction between the welfare of transgendered people in India, and the welfare of sexual minorities, was not the only line-drawing that the Court engaged in with National Legal Services Authority. Indeed, the Court also seemed to draw a sharp distinction between transgendered people and cisgendered women and men, in the process not only cabining transgendered persons as a ‘third gender,’ but also carving off trans activism from feminism. This chapter explores how something like disgust informed this set of legal line-drawing and, moreover, a kind of disgust which is difficult to sift out from other liberal legal practices.