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Queer youth are positioned as "at risk", and queer youth in religious settings and communities are seen as especially vulnerable due to the anti-LGBT sentiment assumed to inhere there. Governmental funding has recently been directed towards challenging homophobia, biphobia and transphobia in English faith schools specifically, as the political discourse of "British values" comes increasingly to include an ostensible commitment to LGBT rights. It is in this context that we present qualitative research with queer religious youth who attended both faith and community schools in England. The lived experience of queer religious youth in faith schools is much more multi-faceted than is commonly represented -- this was also the case for pupils in (non-faith) community schools. Rather than locating the problem within religion, attention needs to be paid to the heteronormativity and gender binarism that structures the entire educational experience. Furthermore, in engaging with the experiences of queer youth who are also religious, we explore the ways in which religion can be mobilised as a form of support, and more broadly argue against the tendency to see queer youth exclusively in terms of their queerness.

This article contributes to and extends critical scholarship on the philosophy and practical application of creative methods. I suggest that claims commonly made regarding the 'potential' of creative methods can be (re)organised as claims relating to (1) epistemology, (2) embodiment and (3) empowering participants. I evaluate these claims through the contextual lens of a research project on 'non-sexualities' wherein I incorporated a creative element (creative notebooks) into the research design. Through analysis of research artefacts and observations of the research process, I reflect upon how the notebooks were particularly good for 'getting at' embodiment and had a clear epistemological value in facilitating expressions of complexity, contradictions and ambiguities. However, I also discuss my scepticism with regard to claims made about the empowering potential of creative methods, as the notebooks potentially worked to reproduce certain power dynamics rather than eliminate them. I argue that class in particular needs to be given more attention in critical accounts of creative methods. [ABSTRACT FROM AUTHOR]

Drawing on original qualitative research, I argue that the concept of 'epistemic injustice' proposed by the feminist philosopher Miranda Fricker, and located within a long genealogy of Black feminist scholarship, can be used sociologically to help understand the lived experiences of asexual people. I show how participants' accounts of their asexual subjectivities were frequently denied, dismissed and over-written. However, I argue that these experiences were heavily gendered, in that asexual women were subject to epistemic injustices to a degree and in ways that their male counterparts were not, and that this must be understood within the power relations of hetero-patriarchy. These epistemic injustices revolved around old yet prevailing constructions of femininity and womanhood as 'naturally' asexual, passive, and lacking agency. When asexual men experienced epistemic injustice, this was rooted in familiar understandings of masculinity as necessitating an active and desiring sexuality. Using Fricker's elucidation of hermeneutical and testimonial forms of epistemic injustice, I show how asexuality remains a culturally unfamiliar hermeneutical frame in a context of 'compulsory sexuality' but also how stories of asexuality are 'heard' based on the gendered (and unequal) distribution of testimonial credibility. [ABSTRACT FROM AUTHOR]

Against a backdrop of increasing cultural visibility of people who identify across, between or beyond the categories of male and female, young people have been positioned within the wider social imaginary as radical trailblazers for a new, progressive gender order. This paper provides original insights that empirically ground and interrogate such claims. Drawing on findings from focus group interviews held with 136 young people (aged 16–24) in the UK, the paper demonstrates how young people's understandings and narrations of gender diversity both support and contest linear progress narratives. We show how young people position their acceptance of gender diversity in contradistinction to older generations. However, this narrative of generational progress was undermined and complicated by tensions and ambiguities within young people's talk. Our findings suggest that, alongside being accepting of gender diversity, young people also experience confusion and misunderstanding which may mean that they are more comfortable with stable and binary forms of gender diversity. Moreover, some young people express ideological resistance to gender diversity, informed by wider debates around 'identity politics'. Overall, we stress the importance of situating young people's gender talk amidst multiple discursive constellations through which increasingly politicised struggles around the meanings of 'gender' are currently playing out. [ABSTRACT FROM AUTHOR]

This article explores queer religious youths' engagement with the Metropolitan Community Church (MCC) – a church founded as a space of worship for LGBT Christians. Interested in sources of well-being in queer people's lives, we show how MCC provided young religious queer people with a sense of home, family, and a phenomenological experience of 'fit' and 'ease'. We connect to literature on the subjectivization of religion and suggest that MCC is a significant actor in this process, with spatial and liturgical practices that encourage the development of one's own spiritual journey. However, we also temper these claims by showing how 'tradition' was still valued by many participants, evidenced in their continued affiliation with other (often non-inclusive) churches. We argue that this complicates arguments regarding 'inclusivity' as these 'non-inclusive' churches could also provide spaces of succour and support. Finally, we also consider MCC's relationship with queerness/LGBT: participants differed in whether or not they saw MCC as part of or apart from the 'scene', complicating questions raised about assimilation vs. separatism, with the relative weight of 'LGBT' and 'Christian'. [ABSTRACT FROM AUTHOR]