'It's a double-edged thing':the paradox of civil partnership and why some couples are choosing not to have one

Since their introduction in 2005, thousands of same-sex couples in the UK have had a civil partnership. However, many other couples have chosen not to have one. This qualitative study explores why some same-sex couples are choosing not to have a civil partnership. Seven semi-structured interviews were conducted with 12 people (five couples and two individuals) who identified as lesbian, gay or bisexual, and analysed using discourse analysis. Participants' accounts were characterised by ambivalence about civil partnership, and three main paradoxes were identified: the 'good but not good enough' paradox, the 'unwanted prize' paradox and the 'legal rights v. social oppression paradox. A major source of ambivalence was support for rights but resistance to assimilation into dominant heteronormative cultural frameworks. Participants negotiated this ambivalence in a variety of ways, including considering how to have a civil partnership that is different from 'marriage', and adopting a pragmatic position. The analysis highlights the importance of social recognition and support for a range of relationship forms and identities, as well as for an ongoing critical debate about civil partnerships and same-sex marriage. © The Author(s) 2011.

Universities and the user community:marriage or mismatch?

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Discourses of friendship between heterosexual women and gay men:mythical norms and an absence of desire

Gay men and heterosexual women may share some common interests in critiquing hetero-patriarchy. However feminism and gay liberationist politics do not always coincide and the role of individual subjectivities in recognising oppressive discourses of normativity remains debated. Interviews were conducted with seven friendship dyads of heterosexual women and gay men. Transcripts were subjected to discourse analysis, which suggested extensive management of heterosexist norms in the friends' accounts of friendship. The analysis highlighted ambiguity over the 'male' status of gay men, a concern with constructing the friendships as legitimately asexual, and the use of parody in the face of homophobia to disrupt normative assumptions. Although we primarily considered the role of heterosexist discourses, there is also evidence that other dimensions of non-normativity (for example, gender and ethnicity) are implicated in friendships constructed around shared otherness and mutual non-normativity. © 2010 SAGE.

Religious faith and heterosexuality:a multi-faith exploration of young adults

This paper examines the understandings and practices of 515 heterosexual religious young adults living in the UK in terms of their religious faith and sexuality. It presents qualitative and quantitative data drawn from questionnaires, interviews, and video diaries. Four themes are explored. First, participants generally understood sexuality in relation to sacred discourses. Second, regardless of gender and religious identification, the participants drew from religious (e.g. religious community) and social (i.e. friends) influences to construct their sexual values and attitudes. Third, the religious and familial spaces within which the participants inhabited were structured by heteronormative assumptions. Thus, the participants must negotiate dominant norms, particularly those pertaining to marriage and sex within it. Finally, the paper focuses on married participants, offering insights into their motivations for, and experiences of, marriage. Overall, the paper demonstrates that, like their lesbian and gay counterparts, heterosexual religious young adults also had to manage various competing and mutually-reinforcing sexual and religious norms in constructing a meaningful life.

Lesbian, gay, bisexual and transgender psychology:an international conversation among researchers

This article reports on a conversation between 12 lesbian, gay, bisexual and transgender (LGBT) psychologists at the first international LGBT Psychology Summer Institute at the University of Michigan in August 2009. Participants discuss how their work in LGBT psychology is affected by national policy, funding and academic contexts and the transnational influence of the US-based stigma model of LGBT psychology. The challenges and possibilities posed by internationalism are discussed with reference to the dominance of the United States, the cultural limits of terms such as 'lesbian, gay, bisexual and transgender', intergenerational communication between researchers and the role of events such as the Summer Institute in creating an international community of LGBT psychologists. © 2010 Taylor & Francis.

The sound of silence. Lesbian, gay, bisexual and transgender discrimination in 'inclusive organizations'

Most studies on diversity and discrimination in the workplace have focused on 'visible' minorities such as gender or race, often neglecting the experiences of invisible minorities such as lesbian, gay, bisexual and transgender (LGBT) workers. In this paper we explore the practices of inclusion/exclusion of LGBTs in the workplace in Italian social cooperatives, which are specifically founded to create employment for people who are disadvantaged in the labour market. The study examines how organizations, which have an ethos focused on inclusion and mainly employ workers from specific social minority groups, manage the inclusion of LGBT workers. We also explore the experience of LGBT workers within these organizations. The paper reports that the culture of silence existing in the five organizations studied prevents LGBT employees from constructing a work identity which encompasses their sexual identity and prevents the organizations from achieving their aim of being fully inclusive workplaces. © 2013 British Academy of Management.

The unhappy marriage of religion and politics:problems and pitfalls for gender equality

This article explores how religion as a political force shapes and deflects the struggle for gender equality in contexts marked by different histories of nation building and challenges of ethnic diversity, different state–society relations (from the more authoritarian to the more democratic), and different relations between state power and religion (especially in the domain of marriage, family and personal laws). It shows how ‘private’ issues, related to the family, sexuality and reproduction, have become sites of intense public contestation between conservative religious actors wishing to regulate them based on some transcendent moral principle, and feminist and other human rights advocates basing their claims on pluralist and time- and context-specific solutions. Not only are claims of ‘divine truth’ justifying discriminatory practices against women hard to challenge, but the struggle for gender equality is further complicated by the manner in which it is closely tied up with, and inseparable from, struggles for social and economic justice, ethnic/racial recognition, and national self-determination vis-à-vis imperial/global domination.