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LGBT people ‘fundamental part of fabric of rural communities’

The most important goal was to work against the stereotype that LGBTQIA people only live in the cities or on the coast and to shine a light on the millions of LGBT people living in rural areas.

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No, not all members of the LGBTQIA people are in the city, or even gravitate towards the big cities.

This is according to “Where We Call Home: LGBT People in Rural America , a study from the Movement Advancement Project (MAP) that – while focusing on members of the LGBTQIA community in the US – still deal with a long-held assumption that the rainbow can almost always just be found in big cities.

“The most important goal was to work against the stereotype that LGBTQIA people only live in the cities or on the coast and to shine a light on the millions of LGBT people living in rural (areas),” said Logan Casey, a policy researcher for the Movement Advancement Project. “They are a fundamental part of the fabric of rural communities across the country.”

In the US, between 2.9 million and 3.8 million LGBTQIA people live in rural areas, and this is up to 5% of the rural population and up to 20% of the LGBTQIA community’s population. For the most part, they chose that life for the same reasons other people do, including tight-knit communities with a shared sense of values that typically revolve around places like the church, schools or local businesses.

Same-sex parents also reportedly gravitate to life outside the cities. The report stated that “the highest rates of parenting by both same-sex couples and LGBTQIA individuals are in the most rural regions of the country.” It highlights to data from The Williams Institute at the UCLA School of Law that stated that 24 out of the 30 states in the US where same-sex couples are raising children are mostly rural in the Midwest, the South and the mountain regions of America.

Hard figures are hard to come by in the Philippines, where LGBTQIA-related data are still not (extensively) collected. But while Metro Manila, for instance, only has an overall population of 12.8 million (per the 2015 Census), the entire country already has over 110 million people. Many of them – including LGBTQIA Filipinos – live outside urban areas, including LGBTQIA people who are also members of indigenous tribes, those belonging to informal workforce, youth sector, people living with HIV, Muslim LGBTQIA people, et cetera.

The challenges faced by those who opt to live in rural areas (including limited access to health care, housing shortages and job loss) are made more difficult by the SOGIE of LGBTQIA dwellers. For instance, there are fewer protections for LGBTQIA people in rural areas.

MAP stressed that it’s incredibly important to improve life for all rural dwellers, such as by creating better access to health care, employment and the Internet, as well as by protecting the most vulnerable by passing “LGBTQIA-inclusive nondiscrimination protections.

“When you don’t have those non-discrimination protections, it disproportionately impacts LGBT people in rural areas,” Casey said. “LGBT people… shouldn’t have to choose between these basic rights and protections and where they call home.”

NEWSMAKERS

Marriage equality boosted US economy by $3.8B since 2015 – study

Marriage equality in the US injected approximately state and local economies by an estimated $3.8 billion, and generated an estimated $244.1 million in state and local sales tax revenue since 2015.

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Marriage equality in the US injected approximately state and local economies by an estimated $3.8 billion, and generated an estimated $244.1 million in state and local sales tax revenue since 2015, when the US Supreme Court ruled in Obergefell v. Hodges that the country’s constitution guarantees all couples the right to marry, extending marriage to same-sex couples throughout. This spending, by the way, supported an estimated 45,000 jobs for one full year.

This is according to “The Economic Impact of Marriage Equality Five Years after Obergefell v. Hodges”, a study done by the Williams Institute at California’s UCLA School of Law.

The Williams Institute study included figures and estimates based on data from the US Census Bureau.

Approximately 293,000 LGBTQIA couples tied the knot since the US Supreme Court ruled in favor of marriage equality.

“Marriage equality has changed the lives of same-sex couples and their families,” said the study’s lead author Christy Mallory. “It has also provided a sizable benefit to business and state and local governments.”

Broken down, the amounts spent were:

  • Some $3.2 billion on weddings
  • $544 million by traveling wedding guests
  • $244 million in state and local taxes

The US is one of only 28 United Nations’ member states recognizing marriage equality.

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Outrage Mag’s MDCTan recognized for ‘Art that Matters for Literature’ by Amnesty Int’l Phl

Outrage Magazine head Michael David dela Cruz Tan was cited by Amnesty International Philippines as a human rights defender whose works help bring changes to peoples’ lives, particularly via the establishment of the only LGBTQIA publication in the Philippines.

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Outrage Magazine head Michael David dela Cruz Tan was cited by Amnesty International Philippines as a human rights defender whose works help bring changes to peoples’ lives, particularly via the establishment of the only LGBTQIA publication in the Philippines.

Tan – who received “Art that Matters for Literature” – is joined by co-awardees Philippine Center for Investigative Journalism (PCIJ), Most Distinguished Human Rights Defender – Organization; Bro. Armin Luistro, FSC, Most Distinguished Human Rights Defender – Individual; and Lorenzo Miguel Relente, Young Outstanding Human Rights Defender.

These awards are part of “Ignite Awards for Human Rights”, given to human rights defenders (HRDs) in recognition of the impact their work bring in changing peoples’ lives through mobilization, activism, rights-based policy advocacy and art. First of its kind, it is Amnesty International Philippines’ top honor given to human rights defenders in the country.

According to Tan, getting the recognition is an honor, particularly as “it recognizes our work in highlighting the minority LGBTQIA community in the Philippines. But this also highlights that for as long as there are people whose voices are ignored/left out of conversations, those who are able to should take a stand and fight for them.”

In a statement, Butch Olano, Amnesty International Philippines section director said that “this season’s recipients come from varying human rights backgrounds, from press freedom and right to education to gender equality and SOGIESC rights, but they share one dedication, that is to fight for basic rights of Filipinos. They truly ignite the human rights cause, speaking up against injustices and exposing inequalities on behalf of those who, otherwise, will not be heard.”

Olano added: “Amnesty International Philippines strongly believes that our individual and collective power as a people working towards transforming and uplifting each other should be given due recognition and appreciation despite the political turmoil the country has been experiencing for a few years now. It is necessary to shine a spotlight on those individuals who continue to pave the way for collective action.”

Michael David C. Tan – who received “Art that Matters for Literature” from Amnesty International Philippines – at work while providing media coverage to members of the LGBTQIA community in Caloocan City.

The nominations for Ignite Awards 2020 was opened exactly a year ago (May 28), and it took the organization a year to finalize the nominations and vetting process together with its Selection Committee and Board of Judges chaired by Atty. Chel Diokno.

May 28 also marks Amnesty International’s 59th anniversary.

“When people lead in taking a stand for human rights especially in difficult situations, it emboldens many others in their struggles against injustice. Our Ignite Awardees’ commitment is all the more remarkable because of the alarming levels of repression and inequality that ordinary people are experiencing amid this pandemic. Throughout and certainly beyond the immediate crisis, these human rights defenders will continue to stand up on behalf of the most vulnerable in our society. Together, we will call on the government to ensure access to universal healthcare, housing and social security needed to survive the health and economic impacts of Covid-19, while ensuring that extraordinary restrictions on basic freedoms do not become the new normal,” Olano said.

Michael David C. Tan – also a winner for Best Investigative Report in 2006 from the Catholic Mass Media Awards (CMMA) – has continuously tried to highlight “inclusive development”.

Tan – who originated from Kidapawan City in Mindanao, southern Philippines – finished Bachelor of Arts (Communication Studies) from the University of Newcastle in New South Wales, Australia. In 2007, he established Outrage Magazine, which – even now – remains as the only LGBTQIA publication in the Philippines.

Among others: In 2015, he wrote “Being LGBT in Asia: The Philippine Country Report” for UNDP and USAID to provide an overview on the situation of the LGBTQIA movement in the country, and where the movement is headed; and in 2018, he wrote a journalistic stylebook on LGBTQIA terminology to help media practitioners when providing coverage to the local LGBTQIA community.

Tan – also a winner for Best Investigative Report in 2006 from the Catholic Mass Media Awards (CMMA) – has continuously tried to highlight “inclusive development”. For instance, speaking at a 2019 conference on human rights and the Internet organized by the Commission on Human Rights (CHR) and the Foundation for Media Alternatives (FMA), he said that “there is a disconnect between what’s online and what’s happening on the ground. And this stresses one thing: The need to not solely rely on making it big digitally, but also go beyond the so-called ‘keyboard activism’.”

Michael David C. Tan – seen here giving SOGIESC and HIV 101 lecture to over a thousand students in Quezon Province – said that “for as long as there are people whose voices are ignored/left out of conversations, those who are able to should take a stand and fight for them.”

Along with Tan, this year’s awardees join 2018’s recipients: Sen. Leila De Lima, Most Distinguished Human Rights Defender-Individual; DAKILA Philippine Collective for Modern Heroism, Most Distinguished Human Rights Defender – Organization; Floyd Scott Tiogangco, Outstanding Young Human Rights Defender; and Cha Roque, Art that Matters for Film.

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Love Affairs

LGBTQIA people think domestic violence is a cis-straight issue – study

A study found that domestic and family violence (DFV) and intimate partner violence (IPV) were perceived by community members and professional stakeholders to be a “heterosexual issue that did not easily apply to LGBTQIA relationships.”

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Members of the LGBTQIA community think domestic violence is a cis-straight issue. This is according to a study conducted by Relationships Australia New South Wales (RANSW) and ACON (formerly the AIDS Council of NSW), and was published by Australia’s National Research Organisation for Women’s Safety.

As stated in “Developing LGBTQ programs for perpetrators and victims/survivors of domestic and family violence”, many LGBTQIA people think domestic violence is an issue only faced by people who are both cisgender and straight.

The study found that domestic and family violence (DFV) and intimate partner violence (IPV) were perceived by community members and professional stakeholders to be a “heterosexual issue that did not easily apply to LGBTQIA relationships.”

“In particular, many community members held the view that relationships between (LGBTQIA) people could avoid the inherent sexism and patriarchal values of heterosexual, cisgender relationships, and, by implication, avoid DFV/IPV.”

In a way, this doesn’t come as a complete surprise, considering the language and framework used when discussing DFV and IPV.

The study noted that “although DFV and IPV have received increased attention in recent years, the focus has been on addressing intimate abuse between cisgender, heterosexual people with greater attention paid to male perpetrators.”

Also, “clients and potential clients did not have a full understanding of what constitutes domestic violence and felt this term related only to physical forms of abuse.”

And so “although (LGBTQIA) perpetrator interventions, and research around them, are emergent at best, the scant literature does provide a little information which can be used
to inform program developers and clinical practice.”

The researchers also noted particular kinds of abuse not seen among cis-straight people.

For instance, there are “identity-based tactics of abuse” where the fear of exposure or outing is used as a weapon within queer relationships.

After an individual has appraised that he/she may be experiencing abuse, seeking appropriate intervention may also be challenging because of non-inclusive services currently available.

The researchers recommended the following:

  • Make LGBTQIA inclusivity training required learning for all DFV/IPV sector staff, particularly those employed in specialized DFV/IPV roles.
  • Advocate that inclusivity training be made mandatory within clinical organizations, and among police and legal professionals.
  • Develop referral pathways into LGBTQIA-friendly DFV/IPV programs for key professionals, such as court support workers and magistrates.
  • Increase representation of LGBTQIA people in promotional material about DFV/IPV.
  • Use social media platforms to increase DFV/IPV awareness in LGBTQIA communities and use these channels to engage clients for future programs.
  • Provide ongoing funding to develop, trial and implement tailored programs. Short funding cycles do not provide adequate time to populate groups within an underdeveloped community area.
  • Ensure programs respond to diverse needs within mixed LGBTQIA groups and manage transphobia and biphobia.

This isn’t the first time DFV and IPV within the LGBTQIA community was tackled – even if it remains to be under-researched, and not widely tackled within the LGBTQIA community. In 2018, for instance, a study found that nearly half of men in same-sex couples suffered some form of abuse at the hands of their partner, according to a study that surveyed 320 men (160 male couples) in Atlanta, Boston and Chicago in the US to measure emotional abuse, controlling behaviors, monitoring of partners, and HIV-related abuse.

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NEWSMAKERS

LGB individuals have less contact with, and live geographically farther from siblings

LGB individuals had less frequent contact with, and lived geographically farther from their siblings. The pattern of effects was similar for bisexual and gay or lesbian individuals, and stronger for male than female sexual minority individuals.

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Lesbian, gay and bisexual people tend to live geographically farther away from their brothers and sisters, and have less less frequent contact with them. This is according to new research from Australia, published in the Journal of Marriage and Family.

The study – “Sexual Orientation, Geographic Proximity, and Contact Frequency Between Adult Siblings“, authored by Francisco Perales and Stefanie Plage – suggests that (no surprise here) sexual stigma is a reason why this is so, as it can harm family relationships.

To compare the closeness of sibling relations between individuals with different sexual orientations, the study used data from an Australian national survey (Household, Income and Labour Dynamics in Australia Survey). The researchers analyzed data from 13,252 individuals with 35,622 individual‐sibling pairs.

Key results indicated that — when compared with heterosexual individuals — LGB individuals had less frequent contact with, and lived geographically farther from their siblings. The pattern of effects was similar for bisexual and gay or lesbian individuals, and stronger for male than female sexual minority individuals.

According to the researchers, the findings are consistent with theoretical perspectives highlighting the unique barriers to socioeconomic inclusion experienced by individuals from sexual minorities. They suggest that these barriers begin within the nuclear family.

As quoted by PsyPost, study author Perales said: “We know that people who identify as LGB tend to experience poorer outcomes across life domains than heterosexual people… The dominant explanation for this is that these individuals receive lower levels of social support from their family and the broader community. This is because non-heterosexuality remains a stigmatized and not fully accepted social status.”

Family support – or its lack – is an important issue for members of the LGBTQIA community. A 2016 study, for instance, noted that more than 42% of the individuals who self-identified as transgender or gender nonconforming reported a suicide attempt, and over 26% had misused drugs or alcohol to cope with transgender-related discrimination. After controlling for age, race/ethnicity, sex assigned at birth, binary gender identity, income, education, and employment status, family rejection was associated with increased odds of both behaviors. Odds increased significantly with increasing levels of family rejection.

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NEWSMAKERS

Tech-related jealousy is real… including LGBTQIAs

According to the Pew Research Center, about one-third of LGB partnered adults whose significant other uses social media report that they have felt jealous or unsure in their current relationship because of how their partner interacted with others on social media (versus 22% of straight people who say this).

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Social media can be a source of jealousy and uncertainty in relationships – especially for younger adults.

This is according to a Pew Research Center study (with the survey conducted in October 2019, though the study was only released recently) that found that, indeed, many people encounter tech-related struggles with their significant others.

In “Dating and Relationships in the Digital Age”, Pew Research Center noted that “younger people value social media as a place to share how much they care about their partner or to keep up with what’s going on in their partner’s life.” However, “they also acknowledge some of the downsides that these sites can have on relationships.”

Twenty-three percent (23%) of adults with partners who use social media say they have felt jealous or unsure about their relationship because of the way their current spouse or partner interacts with other people on social media.

Now get this: the number is higher among those in younger age groups.

Among partnered adults whose significant other uses social media, 34% of 18- to 29-year-olds and 26% of those ages 30 to 49 say they have felt jealous or unsure in their current relationship because of how their partner interacted with others on social media. This is definitely higher than the 19% of those aged 50 to 64 who say this, and 4% of those ages 65 and up.

The insecurity is also common among those not married – i.e. 37% of unmarried adults with partners who are social media users say they have felt this way about their current partner, while only 17% of married people say the same.

Women are reportedly more likely to express displeasure with how their significant other interacts with others on social media (29% vs. 17% for men).

Meanwhile, college graduates are less likely to report having felt this way than those with some college experience or a high school degree or less.

And yes, LGBTQIA community members are no different.

According to the Pew Research Center, about one-third of LGB partnered adults whose significant other uses social media report that they have felt jealous or unsure in their current relationship because of how their partner interacted with others on social media (versus 22% of straight people who say this).

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For people in diverse areas, community identity supersedes racial, ethnic differences

Social diversity challenges people to think in new ways, and those people end up seeing other social groups as more similar. This is associated with more positive attitudes toward other groups and positive well-being outcomes.

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In an increasingly polarized world, many see people who are different from them as “outsiders,” or even a threat. Yet, around the world, this tends to be more common in traditionally homogenous societies, according to a series of studies led by Princeton University.

The analysis, published in the Proceedings of the National Academy of Sciences, found that people living in more diverse areas were more likely to perceive themselves and others as being part of the same local community — e.g., New Yorkers — regardless of ethnic and cultural differences. This finding held true globally, nationally, and individually. People living in more homogeneous areas, however, maintain racial, ethnic and religious stereotypes that are less accepting of people outside of that identity.

“This is a hopeful and optimistic message, showing that people can get used to anything. In other words, the ‘melting pot’ lives,” said Susan Fiske, the Eugene Higgins Professor of Psychology in the Woodrow Wilson School of Public and International Affairs, who conducted the study with Princeton Ph.D. student Xuechunzi Bai, and Miguel Ramos, a former postdoctoral researcher at Princeton now at the University of Birmingham.

Fiske added: “They can adapt to being in quarantine, or living in a neighborhood with different people. What probably disrupts this process, however, are divisive political leaders who purposefully try to agitate or polarize, and exaggerate the differences between people.”

The researchers began the study with conflicting hypotheses. Fiske thought the more diversity you have, the more you realize how different everyone is, but Ramos thought the opposite — that diversity could bring people together. Ramos based his hypothesis on work he’d published with Princeton professor Doug Massey that found that people adapt to diversity over time. This, coupled with Bai and Fiske’s work on mental maps of stereotypes, motivated the work.

The authors analyzed a range of sources comprising data from 46 countries around the world, data from 50 states in the U.S., and longitudinal data from American university students who were followed during the entire period of their time in college.

In the worldwide study, participants were asked to list up to 20 different social groups they could spontaneously recall. They then ranked each group on competence and warmth, two key variables in shaping stereotypes, according to Fiske. The scores were combined, revealing what the researchers called “stereotype dispersion,” or differentiation, between ethnic groups.

A similar methodology was followed in the U.S. study, which asked more than 1,500 participants online to rate 20 immigrant groups on competence and warmth. They were then instructed to describe their perceived diversity of their home state on a five-point scale. Like the first study, the researchers combined the scores to calculate the stereotype dispersion between states.

In the third and final study, the researchers turned their focus to American college students who were asked questions about campus diversity and perceived stereotypes for Whites, Blacks, Hispanics, and Asians. They were also asked questions about life satisfaction and well-being. The scores were again combined.

Across all three studies, the findings held consistent: Social diversity challenges people to think in new ways, and those people end up seeing other social groups as more similar. This is associated with more positive attitudes toward other groups and positive well-being outcomes. The researchers say this is an optimistic finding, especially during uncertain times.

“If you can gather people together, you can encourage cooperation and equal status,” Fiske said. “It’s not going to happen everywhere, and it’s a delicate situation to set up, but the idea that mere exposure to diversity can improve relationships is hopeful news.”

The paper, “As diversity increases, people paradoxically perceive social groups as more similar”, appeared in PNAS.

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