Redefining the American quilt: definitions and experiences of community among ethnically diverse lesbian and bisexual women

Abstract

Lesbian and bisexual women from diverse backgrounds possess unique viewpoints regarding the meanings and functions of “community.” Despite this, few studies have explored sexual minority women's understanding of and relationship to their communities. The present study employed qualitative research methods to investigate the meanings and functions of community among a sample of ethnically diverse lesbian and bisexual women (N=49). From the participants' responses in semistructured focus groups and key informant interviews, three core constructs emerged: community concepts (relevance, meaning), community‐based strain (racism, homophobia, biphobia, classism), and community‐based action (fluidity, exclusivity). Implications of these findings for future research and practice with this population of women will be discussed. © 2009 Wiley Periodicals, Inc.

Barriers to involvement in nonmetropolitan LGBTQ organizations

“…Prior research has described how various subpopulations within the LGBTQ community sometimes experience additional marginalization and isolation among members of the LGBTQ community (George et al, 2012;Weiss, 2011). For example, LGBTQ individuals of color have described feelings of exclusion, invisibility, and identity conflict within the larger LGBTQ community and LGBTQ groups (Balsam, Molina, Beadnell, Simoni, & Walters, 2011;Poynter & Washington, 2005); this may serve as a potential barrier to engaging with LGBTQ organizations, groups, or networks (George et al, 2012;Lehavot et al, 2009). In addition, bisexual-identified individuals have described biphobia, fears of not being accepted, and a general lack of bisexualspecific groups in LGBTQ organizations (Dobinson, MacDonnell, Hampson, Clipsham, & Chow, 2005).…”

“…Research has found specific benefits to LGBTQ community involvement, including improved self-esteem and identity development, positive mental health, and a sense of belonging (Kertzner et al, 2009;LeBeau & Jellison, 2009;Lehavot et al, 2009;McLaren, 2009). Lehavot and colleagues (2009) found that being a part of the LGBTQ community was important for lesbian and bisexual women's well-being by decreasing social isolation and providing greater access to LGBTQ resources.…”

“…Hostetler (2012) suggested that the ways in which we view community have expanded in recent years to include a mix of geographic, cultural, and organizational factors. LGBTQ individuals describe their LGBTQ communities in a variety of ways that include small networks of friends and larger virtual networks of LGBTQ individuals (Lehavot, Balsam, & Ibrahim-Wells, 2009). This study references two types of communities: the geographic LGBTQ community within a residential area (e.g., a town, campus, or county) and the social networks situated within and around LGBTQ organizations.…”

Erecting closets and outing ourselves: uncomfortable reflexivity and community‐based research

“…Contempt for, and fear and misunderstanding of, bisexuality is in no way unique to this community (Lehavot, Balsam, & Ibrahim-Wells, 2009). So pervasive are these sentiments against bisexuality that we may find ourselves in what Zinik (2000) refers to as a ''double-closet,'' never feeling entirely comfortable or accepted by LGBT or heterosexual communities.…”

Straight Gods, White Devils: Exploring Paths to Non-Religion in the Lives of Black LGBTQ People

“…When non-religious paths lead to LGBTQ spaces, these spaces tend to be largely white (Han 2007, Han 2008, Dudley 2013) and black LGBTQ people encounter racism and discrimination (Loiacano 1993, Jones and Hill 1996, Battle et al 2002, Gonzales Ruddell-Tabisola 2009. In response to the conflict between race and LGBTQ identity, people minimize their sexual or racial identity or find LGBTQ communities of color, which may contain tensions like biphobia, racial and ethnic prejudice, classism (Lehavot, Balsam and Ibrahim-Wells 2009) and an exclusionary climate for transgender and gender non-conforming people (McQueeney 2009).…”