Phenomenology Study : Hiv Patient Experience Transvestite to Fulfill Spiritual Need

Abstract

The prevalence of HIV cases increases significantly in the vulnerable population; it is Transvestite. The high prevalence of HIV in transgenders requires treatment and treatment services. However, until now the transgender community is a group that is often not served in various health facilities. Transvestite identity intersections produce unique life experiences, such as multiple identities and spiritual identities. The purpose of the study was to explore the experience of transgender HIV patients when hospitalized in fulfilling spiritual needs. Research method with qualitative design phenomenology study approach. This study involved 12 transvestite participants who had been hospitalized because of HIV positive. Retrieving data using in-depth interviews, data analysis using Colaizzi. The results of the study found four themes namely (1) Spiritual according to HIV patients transvestites means believing in the existence of God; (2) Be grateful for the conditions they have; (3) get closer to God by doing good things; (4) Poor nurse services for transgender HIV patients.

“At its core, Islam is about standing with the oppressed”: Exploring transgender Muslims’ religious resilience.

“…In addition, the oral traditions of the Hadith narrate Allah cursing gender "impersonators" and call for their eviction from the community (Hadith 61: 773, 774). Culturally, transgender Muslims often experience more overt socioreligious persecution than gay, bisexual, or lesbian Muslims, as their more visible gender identity may impact their placement within traditionally gender-segregated Mosques (Kugle, 2010;Pratiwi, Waluyo, Yona, & Susanti, 2019). Historically, there is a complex history of nonbinary gender identities and roles within Islamic and Arabic culture.…”

I don’t think it ought to be blasphemy: Transing God(s) and post-life gender

“…As the open-ended descriptions of God’s/gods’ gender included above illustrate, for many nonbinary individuals, the idea that a higher power would have a gender is problematic. Thus, an important understanding resulting from this study is that god concepts may not motivate other attitudes or behaviors but rather become divine embodiments of pre-existing morals and values (Nagoshi and Brzuzy, 2010; Pratiwi et al, 2019; Talvacchia et al, 2014). By endowing their gods with their own morality, people sacralize that morality, making it much more difficult to challenge or call into question (Sumerau et al, 2016a).…”

“…Halkitis et al, 2009). Much of the prior research on how transgender individuals interact with and experience religion has focused on their experience of rejection by religions (Liboro, 2015; Nynas and Yip, 2012; Rodriguez and Follins, 2012) or, in some instances, how they find ways to integrate their gender and their religion (Graham, 2004; Pratiwi et al, 2019; Rodriguez, 2020). Some scholars and therapists have suggested that it can be beneficial for transgender individuals who want to integrate their gender with religion or spirituality to look beyond Christianity to religious traditions that have embraced nonbinary genders in the past (Ashraf et al, 2023; Bockting and Cesaretti, 2001; Kraemer, 2012).…”

“…As sociologists, we are motivated, in part, by a recent call for greater attention to how gender and religion intersect (Avishai et al, 2015; Sumerau et al, 2019), though we also note that intersections between religion and gender have been explored in theology for quite some time (Mollenkott, 2007). How nonbinary and transgender people understand and construct their spiritual and religious selves is an important and understudied part of this call (however, see Ashraf et al, 2023, and Pratiwi et al, 2019, for recent attempts to address this issue).…”