Gender Identity Change Research Articles

7275 Diverse Reasons for Discontinuing Gender Affirming Hormone Therapy

Abstract Disclosure: A. Jain: None. M.S. Irwig: None. Many Transgender and Gender Diverse (TGD) individuals take Gender Affirming Hormone Therapy (GAHT). A study that included 264 adults [67% assigned male at birth (AMAB)] in Georgia found that 2% (n=5) discontinued GAHT over a follow-up period of 64 months. Reasons identified were change in gender identity (n=2), financial barriers (n=2) and venous thrombosis (n=1). Discontinuation was temporary for 2 and permanent for 2. Here we describe the reasons why four TGD individuals discontinued GAHT. Case Descriptions: Patient 1, AMAB, came out as gay as a teenager. In his mid 30s he became unhappy which he attributed to a conflict between religion and his sexual orientation and failed relationships. He thought that changing his sex would solve his problems. He took injectable estrogen for 3-4 years. He subsequently underwent multiple gender-affirmation surgeries including facial feminization surgery, breast implants, an orchiectomy and vaginoplasty. Immediately following the breast implant surgery he had regrets and wanted them removed. He also regretted the vaginoplasty. He stopped estrogen following the bottom surgery. In his 40s he stated that he would like to detransition as he sees himself "as a fake" when looking in the mirror. Patient 2 was assigned female at birth. Puberty was associated with discomfort from having a large chest. In his late 20s he began injectable testosterone which he took for three years. He then decided to take a two year break as he was frustrated that he had not achieved the desired results and because he was still not able to pass as a man. He resumed testosterone two years ago and underwent top surgery. Patient 3, AMAB, knew from a young age that he was transgender. He took estrogen and an antiandrogen for > 5 years and underwent an orchiectomy and vaginoplasty. He was pleased with the results from the GAHT and surgeries. He presented as a woman for many years. A few years ago, however, he awoke one day with the thought that God wanted him to be a man. He decided to detransition and presented to the endocrinology clinic to start testosterone therapy. Patient 4, AMAB, began GAHT in her late 30s. She discontinued GAHT 4 years later due to lack of results (feminization, larger breasts, wider hips and a more curvy figure). She presented to the endocrinology clinic 2 years later, wanting to resume GAHT. Conclusion: In addition to the reasons identified by Gupta et al for discontinuation of GAHT, we also identified unrealistic expectations, not achieving the desired results and perceived conflict between religion and gender identity. Endocrinologists should be aware of the possibility of discontinuation of GAHT and know how to manage any potential complications such as hypogonadism that may arise. Reference: Gupta P et al. J Clin Endocrinol Metab. 2023. Presentation: 6/2/2024

Discontinuation of Gender-Affirming Medical Treatments: Prevalence and Associated Features in a Nonprobabilistic Sample of Transgender and Gender-Diverse Adolescents and Young Adults in Canada and the United States

PurposeThis study investigated the prevalence, correlates, and reasons for discontinuing gender-affirming medical treatment (GAMT) among transgender and gender-diverse adolescents and young adults living in Canada and the United States of America. MethodsThis exploratory study used data from an online survey of sexual and gender minority adolescents and young adults aged 15–29 years living in Canada or the United States of America (March–August 2022). The analytic sample was constituted by participants who responded to questions regarding starting and stopping GAMT, as well as reasons for stopping. Correlates of discontinuing GAMT were assessed using univariate logistic regression. ResultsThe mean age of the analytic sample (N = 3,937) was 21.1 years. Participants were predominantly nonbinary (54.2%) and assigned female at birth (80.8%). 75.5% lived in Canada and 24.5% in the United States of America. Among those who had started GAMT, 121 of 720 (16.8%) reported having ever discontinued treatment. Forty five of 121 (37.2%) who ceased GAMT reported “Yes, but I wish I hadn't.” The most frequently endorsed reasons for discontinuing GAMT were health reasons (37.3%), a change in gender identity (32.0%), and cost (16.0%). Greater age; nonbinary identity, ‘other’ gender identity; diagnosis of or self-identifying as living with schizophrenia; residing in the United States of America (relative to Canada); and endorsing a current Christian identity were associated with discontinuation. Ninety seven of 121 (80.2%) who discontinued GAMT reported a current transgender or gender-diverse identity. DiscussionGiven the dearth of information about the subpopulation who discontinue GAMT, this study advances candidate factors to inform future longitudinal research to better understand the multiple reasons and contexts for stopping GAMT.

Trajectories of Gender Identity and Depressive Symptoms in Youths

Concerns about the mental health of youths going through gender identity transitions have received increased attention. There is a need for empirical evidence to understand how transitions in self-reported gender identity are associated with mental health. To examine whether and how often youths changed self-reported gender identities in a longitudinal sample of sexual and gender minority (SGM) youths, and whether trajectories of gender identity were associated with depressive symptoms. This cohort study used data from 4 waves (every 9 months) of a longitudinal community-based study collected in 2 large cities in the US (1 in the Northeast and 1 in the Southwest) between November 2011 and June 2015. Eligible participants included youths who self-identified as SGM from community-based agencies and college groups for SGM youths. Data analysis occurred from September 2022 to June 2023. Gender identity trajectories and gender identity variability. The Beck Depression Inventory for Youth (BDI-Y) assessed depressive symptoms. Gender identity variability was measured as the number of times participants' gender identity changed. Hierarchical linear models investigated gender identity trajectories and whether gender identity variability was associated with depressive symptoms over time. Among the 366 SGM youths included in the study (mean [SD] age, 18.61 [1.71] years; 181 [49.4%] assigned male at birth and 185 [50.6%] assigned female at birth), 4 gender identity trajectory groups were identified: (1) cisgender across all waves (274 participants ), (2) transgender or gender diverse (TGD) across all waves (32 participants), (3) initially cisgender but TGD by wave 4 (ie, cisgender to TGD [28 participants]), and (4) initially TGD but cisgender by wave 4 (ie, TGD to cisgender [32 participants]). One in 5 youths (18.3%) reported a different gender identity over a period of approximately 3.5 years; 28 youths varied gender identity more than twice. The cisgender to TGD group reported higher levels of depression compared with the cisgender group at baseline (Β = 4.66; SE = 2.10; P = .03), but there was no statistical difference once exposure to lesbian, gay, bisexual, and transgender violence was taken into account (Β = 3.31; SE = 2.36; P = .16). Gender identity variability was not associated with within-person change in depressive symptoms (Β = 0.23; SE = 0.74; P = .75) or the level of depressive symptoms (Β = 2.43; SE = 2.51; P = .33). These findings suggest that gender identity can evolve among SGM youths across time and that changes in gender identity are not associated with changes in depressive symptoms. Further longitudinal work should explore gender identity variability and adolescent and adult health.

Conversion practices in Aotearoa New Zealand: Developing a holistic response to spiritual abuse.

Research arising from conversion practices, also known as conversion therapy and sexual orientation and gender identity change efforts, has generally been underpinned by an emancipatory discourse that has evolved to counter harmful practices by evidencing associated harms and estimating prevalence. Little attention, however, has focused on what is required to support survivors, inclusive of those currently or those having previously experienced conversion efforts. Within a context of Aotearoa New Zealand having recently criminalised conversion practices, this study adopted an in-depth qualitative research design, informed by a dual adherence to life history and an empowerment methodology. Twenty-three religious conversion practice survivors, who had experienced religious conversion practices across a range of Christian identified faith settings, were interviewed. Participants had a median age of 34 and the majority identified as New Zealand European, cisgender, and gay. Participant narratives were discursively analysed. Three primary discourses were identified that inform the needed development of interventions and supports: 1) pervasive framing of conversion practices as harm, rather than spiritual abuse, has minimised the impacts of conversion practices. Rather, conceptualising conversion as spiritual abuse positions conversion practices as requiring urgent intervention and ongoing support, inclusive of the development of policy and operational responses; 2) the coercive nature of spiritual abuse needs to be appreciated in terms of spiritual, social, and structural entrapment; 3) the metaphor of a pipeline was enlisted to encapsulate the need for a multidimensional array of interventions to ensure those entrapped within spiritual abuse have a "pipeline to safety". Holistic survivor-centric conversion-related responses to spiritual abuse are required. These need to be informed by an understanding of entrapment and the associated need for holistic responses, inclusive of extraction pathways and support for those entrenched within abusive religious settings, support immediately after leaving abusive environments, and support throughout the survivors' healing journeys.

"Extremely toxic and evil" reflections on gender identity change efforts by Christian religious leaders: Implications for therapy with transgender and nonbinary clients.

Given the religious groundings that support the practice of gender identity change efforts (GICE), we sought to explore the beliefs of Christian religious leaders about this practice and their understanding of marginalized gender identities. Nineteen religious leaders mainly from diverse Mainline Christian Protestant traditions were interviewed. Queer theory-informed thematic analysis revealed two themes related to participants' beliefs about transgender and nonbinary identities: (1) Transgender and nonbinary identities are normative and authenticand (2) God created gender diversity. The analyses also highlighted two themes reflecting the pastors' beliefs about GICE: (1) GICE is harmfuland (2) Therapy should affirm transgender and nonbinary identities. Finally, the thematic analysis exploring participants' messages for couple and family therapists could be organized into two themes: (1) Christian religious beliefs do not justify the use of GICE and (2) Therapists should be helpful and not harmful. Implications for couple and family therapists are also discussed.

What French Women Wore to the Resistance: Fashion, War, and Gender Transformation, 1940–1945

Abstract: In studying French women resistors, scholars have largely fought the erasure of their contributions from the record. I revisit résistante stories as narratives about clothing that mark the specificity of female resistance as well as changes in gender identity. First, I explore how women weaponized their clothing. During the war they used their dresses, underwear, and jackets to hide Resistance documents, carry bombs, and escape enemy notice. Such resistance continued to occur after women partisans were deported to Ravensbrück, a Nazi detention camp for female political prisoners. Here again clothing became an instrument of resistance. Second, I show how the sartorial choices of résistantes provide crucial evidence of their changing selves. How these women chose to clothe their bodies can help us trace how they changed as a result of their wartime activism. Résistantes' shifting views of their clothing registered profound alienation and confusion about their gendered selves.

LGBTQ + Grassroots Activists’ Perspectives on Banning Sexual Orientation and Gender Identity Change Efforts

LGBTQ + Grassroots Activists’ Perspectives on Banning Sexual Orientation and Gender Identity Change Efforts

Bans on Evidence-Based Care for Transgender and Gender Diverse People Present Risks for Clients and Dilemmas for Mental Health Providers

Despite efforts to improve the sociopolitical landscape for sexual and gender minorities, including legislation to ban sexual orientation and gender identity change efforts (SOGICE), new threats have arisen with a sharp increase in state legislatures enacting anti-TGD (transgender and gender diverse) legislation. Some of these laws and the accompanying hostile climate may prevent mental health providers from providing the best evidence-based care for their TGD clients. This paper briefly reviews the current sociopolitical climate, the impact of the climate on TGD people, and challenges faced by mental health providers serving TGD clients. We conclude with recommendations for supporting TGD clients in the current sociopolitical context and a call for advocacy to continue efforts to ban SOGICE and protect access to social, legal, and medical gender affirmation for youth and adults.

”Vi får lära oss helt nya sätt att tänka nu!”

This study investigates the potential to encompass questions about transgender and gender fluid identity in the school subject visual art in compulsory school years 7-9. A qualitative semi structured focus group interview was made with five visual art teachers who discuss visual art in relation to its potential to support personal development, exploration of identity and gender orientation in art education. The article discusses in what way visual art as a school subject can function as communicative support for pupils withgender fluid identity and in what way transgender individuals and individuals with gender fluid identity can be included in the arteducation in school. The results show that the visual art teachers believe that the subject visual art is a significant tool for pupils in communicating an inner dialogue with an external world. The results also show that multimodal methods give pupils the opportunity tobe exploratory and uncertain as well as support them in communicating what is unsaid and unwritten when exploring ongoing changes in gender identity. Visual arts can thus be a forum for pupils to talk about questions concerning transgender and gender fluid identification and serve as a democratic tool to counteract exclusion.

On the Divide: Reading Cather Against the Binary

Abstract: This essay argues that Willa Cather’s 1896 short story, “Tommy, the Unsentimental,” paradoxically complicates gender binaries by proliferating binary relations—between East and West, weak and strong, sentimental and unsentimental. In so doing, Cather creates a world in which almost everyone’s gender is non-binary to some extent. Drawing on the work of Eve Kosofsky Sedgwick, Jay Prosser, Jack Halberstam, and Chris Coffman, I contend that Cather anticipates current debates in queer theory by showing how thinking about transgender subjects and sexuality together alters how we understand fundamental terms like “homosexuality.” Finally, I show where the text reaches its limit, unable to shed its rigid taxonomy of “kinds” of people. Instead, we would do well to promote a discourse of “unkindness,” in which changes in gender identity and presentation, like those in Cather’s own life, can be acknowledged.

Experiences of gender-diverse youth during the COVID-19 pandemic in Canada: A longitudinal qualitative study.

Recent studies have suggested that the COVID-19 pandemic has increased existing health challenges experienced by transgender (trans) and non-binary people. Additionally, COVID-19 has also negatively impacted youth mental health. However, the impact of the COVID-19 pandemic with respect to the intersection of youth and trans and non-binary populations is currently not well established. The present longitudinal qualitative study aimed to examine the evolving challenges experienced by trans and non-binary youth during the COVID-19 pandemic. Gender-diverse youth, defined as participants who did not identify as cisgender in April 2020, were invited to participate from among the participant pool of a COVID-19 cohort study in Canada. Qualitative interviews were conducted in August 2020, January 2021, and August 2021, during the first year and a half of the COVID-19 pandemic. Qualitative themes were identified based on reflexive thematic analysis and plot-line narrative inquiry. Ten participants aged 18 to 28 were included in the present analysis, yielding 29 transcripts. We identified themes of (1) losses of connection to gender-diverse communities, (2) changes in gender identity, affirmation, and self-reflection, (3) a dual burden of trans and non-binary specific health and service access challenges as well as COVID-19 pandemic related health challenges, and (4) virtually rebuilding gender-diverse communities during the COVID-19 pandemic. Gender-diverse youth may experience unique challenges during the COVID-19 pandemic. The losses with gender-diverse communities may further isolate queer people from access to healthcare, housing, and employment. Public health policy targeted at gender-diverse youth may consider addressing "upstream" disparities in healthcare and housing in order to support the rebuilding of queer and gender-diverse communities by gender-diverse people.

An ecological analysis of hope amongst Asian rainbow young people in Aotearoa New Zealand

Rainbow research tends to prioritise gender and sexuality experiences over the racialised experiences of Asian rainbow young people. Informed by an intersectional lens, we employed a hope-based ecological framework to examine how multiple overlapping axes of oppression (e.g. cisgenderism, heterosexism and racism) shape the aspirations of these youth. We drew on the voices of Asian participants from the 2021 Aotearoa New Zealand Identify Survey, who had responded to an open-text question on their hopes for rainbow young people (n = 217; age range = 14 to 26). The content analysis identified seven prominent categories of hope across three ecological levels (macro exo and meso). These categories were societies: 1) break away from cisheterosexist expectations; 2) confront racism and intersection with cisheterosexism; 3) promote rainbow-inclusive education; 4) ban sexual orientation and gender identity change efforts; 5) improve access to culturally safe health care; 6) dismantle white-dominated rainbow spaces; and 7) provide more rainbow-inclusive family support. These hopes were constructed amidst the desire to challenge unacceptance and exclusion by the wider society for not adhering to white cisheterosexist expectations. The study provides critical insights for community organisations, education settings, and government to consider in addressing the diverse needs of Asian rainbow young people.

Coming Into Identity: How Gender Minorities Experience Identity Formation

Previous studies have found that trans people claim to have consistent gender identities over their lifetimes. As a result, scholars know little about processes through which individuals come to identify differently from their gender assignment. In this article, I analyze how gender minorities in the United States come to identify with new labels, theorizing gender-identity formation as a social process. Despite pressure to present oneself as “trans enough” and despite many individuals’ claims to “always have been” the ways they are, most research participants’ stories illustrate a process of gender-identity change—what I term coming into identity. Coming into identity is the process whereby individuals come to understand themselves in new ways despite living in epistemological systems and constructed realities where such ways of understanding oneself are not widely acknowledged. I find that participants’ coming-into-identity experiences involved self-reflection in relation to (1) exposure to new gender conceptualizations and models, (2) gender experimentation, (3) difficult experiences, and/or (4) conversations with others. This research contributes to our understanding of gender-minority identity formation and the relationships among discourse, narrative, story, social interaction, identity, and agency. I argue that in accounting for coming into their identities, individuals exercise agency, mobilizing and building new narratives and discourses.

L’expansion de la « dysphorie de genre » : un phénomène social ou psychologique ?

ObjectivesAny clinician cannot fail to wonder about the notion of “gender dysphoria” as a disease or as a disorder. The review of the few international epidemiological studies on gender transition requests leads to an attempt to “decipher” the reasons for the exponential growth of this new clinical category. Is it a psychopathological or a social phenomenon, or both? We will examine separately the cases of children and adolescents. Children experiencing hesitations about their sexual identity tend to give up requests for transitions; as for teenagers (12 girls for every boy), they seem to be largely influenced by social networks. We will position ourselves strictly on the clinical and deontological level, to defend medical ethics, at a distance from the ideological considerations disseminated by the media. Starting from the recognition of the very strong increase in France of requests to “change sex/gender” in children and adolescents in recent years, we will note that this claim of “gender dysphoria” is presented differently by children before and after puberty. From a clinical point of view, it is necessary to understand that gender dysphoria would be the result of different identification processes for children and adolescents; it also presents as a gendered behavior like other known behavioral disorders in adolescence. The objective of this article is therefore to decipher this pandemic phenomenon and to question it as a social rather than a medical phenomenon. We must then recommend great caution in medical procedures, sometimes irreversible, on these children. MethodBased on an analysis of the international literature, we focused on international epidemiological studies and on the scarce data available to us in France. We compare these data with those from testimonies of adolescents in the process of “identity transition” or “detransition” in France and in other countries, because the complaints and claims are identical. These data were collected and studied until the end of 2021. These data and testimonies will be confronted with our knowledge in the domain of child and adolescent psychiatry and psychoanalysis, the latter being a theoretical construction of childhood sexuality. ResultsThe results drawn from the analysis of these testimonies and from existing epidemiological studies show, firstly, that a fundamental distinction must be made between the phenomenon of “gender dysphoria” in children and in adolescents. The evolution of the demands is drastically different in terms of volume and environmental causality. Secondly, in adolescence, this demand for a change of identity indisputably concerns a very large majority of girls. Finally, this demand, therefore sexualized, can be seen as a fragile identity, added to other pathologies. It should also be considered with demands regarding identity and the impact of propaganda on social networks towards youth. DiscussionThese new demands for changes in gender identity should be discussed before administering lifelong medical and surgical treatments that have not proven their effectiveness and harmlessness, as is the case in Sweden and the U.K. Our discussion here focuses on some clinical and epidemiological elements that allow us to consider these new demands for recognition of “gender dysphoria” from adolescents as a “social epidemic” phenomenon. We will discuss the notion of gender and identification in children and adolescents, along with the frequent and worrying “associated disorders.” A reflection on the particular question of the body will lead us to question the refusal of the feminine in the 21st century. we will also consider the impact of the choice of treatment and support provided, before concluding with a reflection on the requests of adolescent girls. ConclusionsWe recall the importance of providing global psychological, psychodynamic, and psychiatric care for all these children. We recommend acting with the necessary prudence and ethics at these stages of life, and we defend the necessity for all children to develop thanks to the normal evolution of their chosen identifications. The diagnosis of “gender dysphoria” should not be understood as a diagnosis that would bind the child or adolescent in a gender (whether desired or not, conversion therapy is now forbidden in France), but, on the contrary, should allow the child or adolescent to be accompanied towards an emancipation in the face of these gender stereotypes in which he or she is most often trapped, or even kidnapped. Because the body is not sick, it is necessary to protect it against any deleterious transformation. But above all, by avoiding any stigmatization of identity, we can allow the child as well as the adolescent to reappropriate the image of her/his body and thus a psychic and anatomical unity. To thus preserve the freedom of choice amongst the multiple adult sexualities with which s/he will have to deal later on. It is obviously for lack of this protective psychological accompaniment that these young people prematurely put an end to any genital sexual life (homo- or heterosexual or other).

ПАРУБОЧІ ТА ДІВОЧІ ГРОМАДИ ЯК ШЛЯХ СОЦІАЛІЗАЦІЇ УКРАЇНСЬКОЇ СІЛЬСЬКОЇ МОЛОДІ (ХІХ – ПЕРША ЧВЕРТЬ ХХ СТОЛІТТЯ)

The article reveals the process of socialization of Ukrainian rural youth in boys` and girls` communities in the 19th and the first quarter of the 20th centuries. Youth communities are considered as associations that were organized on the basis of sex and age and acted on the basis of ethical and legal customs and norms of public life and consisted of boys and girls who had reached marriageable age or were about to reach it. It is emphasized that the category of rural youth of girls and boys of the 19th - the first quarter of the 20th century. was heterogeneous in its composition, since two subgroups were united within its borders - "male and female teenagers" (younger subgroup), who did not yet have the right to marry, and "maidens`" and "boyfriend`s" (the older group), who had already reached marriageable age. The publication highlights the peculiarities of the ritual change of social age status of boys and girls; changes in gender identity manifested in changes in clothing and hairstyle, socio-age terminology; initial procedures that ritually formalized the transition from one socio-age group to another and were evidence of the growth of the social status of young people in the hierarchical social-age system that existed in traditional society: recognition of the rights of young men and women to create a family, participation in family councils, under certain conditions - in village steps, etc. It was highlighted that the formation and activity of youth communities was based on the principles of customary law. Male and female communities had established internal organization, rules of conduct, rights, duties and occupations. It was revealed that youth communities performed a number of important pedagogical functions, in particular, their social and everyday orientation included the following main areas: regulating the relations of rural youth with the parish, the headman, and the landlord (the serfdom in this regard was a kind of executive body); establishment of normal life in the village, settlement of all conflicts that arose between boys and girls and between young people and other residents of the village; participation in the organization of celebrations in the village: church processions, celebration of the temple day and other traditional for the village holidays, etc. Youth communities also had certain labor duties before the village community. Youth communities were mediators between the family and the rural community, which ensured the integrity of the community and the continuity of the transfer of folk-pedagogical experience. Young women and girls acquired personal freedom, rights and status opportunities. The authors come to the conclusion that the existence of youth associations was particularly important from the point of view of the formation of a person as a full-fledged member of the peasant community in accordance with popular ideas about the gender-age principle of organizing social space and the need to prepare for family life, mastering the status roles of married men and women.

Online Abuse dan Narasi Hypermasculinity dalam Kasus Perubahan Identitas Gender Aprilio Perkasa Manganang

This study aims to determine the forms of Online Abuse and Hypermasculinity narratives that occur in Aprilio Perkasa Manganang’s gender identity change case. Online abuse comments are found on @kumparan and @ manganang92 Instagram account. The Hypermasculinity narrative is also found in the text of the video uploaded by @kumparan and some comments on the two accounts. The Online Abuse Wheel concept of Women's Media Center Speech Project is used to see forms of online abuse. The Hypermasculinity narrative is seen based on traditional masculinity stereotypes through gender roles and sex roles. This research uses Teun A. van Dijk's model of Critical Discourse Analysis methods. The result found that online abuse behavior as a whole, belongs to gender-based bullying category, while the Hypermasculinity narrative in the comments and video text uploaded by @kumparan can polarize the discourse of ‘real men’ and ‘feminine men’.

Gender identity change efforts faced by trans and nonbinary people in New Zealand: Associations with demographics, family rejection, internalized transphobia, and mental health.

Gender identity change efforts faced by trans and nonbinary people in New Zealand: Associations with demographics, family rejection, internalized transphobia, and mental health.

Non-Binary Clients' Experiences of Psychotherapy: Uncomfortable and Affirmative Approaches.

Non-binary people may face specific challenges in psychological settings. Psychotherapists often display a lack of preparation for non-binary gender identities, resulting in overt or subtle forms of prejudice that compromise the therapeutic alliance. The present study aimed to provide data on non-binary clients' positive and negative experiences within therapeutic relationships. Twenty-five interviews were conducted with non-binary people in the age range of 19-35. Using codebook thematic analysis, the researchers identified three main themes: (1) the self of the psychotherapist, consisting of the impact of the therapist's personal (i.e., sexual identity) and professional (i.e., competence) characteristics on the therapeutic experience; (2) the practice of the psychotherapist, emerging as affirmative (validation and microaffirmations) or negative (gender identity change efforts, manifest aggressions, and microaggressions) approaches toward non-binary identities; (3) the therapeutic relationship, referring to the alliance, rupture, and reparation based on the therapists' openness toward non-binary identities. To provide a safer setting for non-binary clients, psychotherapists should incorporate issues related to gender minority identities in their training, acknowledge clinical errors when they occur and adopt an active predisposition to learn through the client's experience, giving value to their unique contribution.

Ending Sexual Orientation and Gender Identity Change Efforts: Steps Professional Mental Health Associations Can Take

ABSTRACT This study explored the steps or actions that therapists would like to see professional mental health associations take concerning gender identity change efforts (GICE) and sexual orientation change efforts (SOCE; also referred to as conversion therapy). Data were collected from 177 therapists utilizing an open-ended question from an online survey. A queer theory informed thematic analysis of the data revealed four themes tied to actions that professional mental health organizations can engage in, ranging from (a) acknowledging the unethicality of GICE and SOCE, (b) intervening to cease the current practice of GICE and SOCE, (c) preventing GICE and SOCE from being practiced in the future, and (d) engaging in transformation efforts to create change at systemic levels (e.g., policy, laws, organizations) to affirm lesbian, gay, bisexual, transgender, and queer (LGBTQ) communities.

Inheritance rights of transgender persons in India

ABSTRACT This paper studies the inheritance rights of transgender persons in India. It examines the legal framework for inheritance and provides an overview of all court decisions between 1950 and 2021 that mention the term transgender (and its analogous terms, i.e., aravani, kinner, etc.). Though the Indian Constitution bars discrimination based on sex or gender, inheritance laws do not envisage transgender persons or a change in gender identity. They are based on a binary notion of gender. individuals must choose between conforming to their assigned gender or not availing their rights. Moreover, successors are often difficult to identify as individuals may lack documentation, could not marry, or cannot prove adoption. While courts attempt to address these challenges, they leave it to their subjective satisfaction on when to secure the rights of transgender persons. These are important issues that must be addressed through changes in the law.