This article advances scholarship on the relationship between sexuality, religion, and the law within the United States by analyzing case summaries and court opinions of the federal appellate cases decided between 1990 and 2020 that involve a religion-based claim being used to advance or defend gay and lesbian rights. Contrary to dominant public narratives that position religion uniformly in opposition to progressive sexual values, these cases show how Americans\' religious beliefs and practices include diverse sexual identities. We find that the courts\' reactions to such cases, however, illustrate the tension within legal discourse and hesitancy for the courts to equate religious and moral values with affirming LGBT identities, people, and rights. Our findings suggest that the courts and litigants define what religion is-and what it is not-by positioning it in relation to sexuality.

University students are usually a risk group in terms of their sexual life, either because of social habits or because of the behavioral predisposers to which they are exposed. This article analyse the relationship between these factors.
To establish the frequency and relationship between behavioral and social predisposers with active sexual life (ASL) in university students.
Cross-sectional study, carried out in 360 medical students. The data of sexual life and the behavioral and social factors associated with it were analyzed through prevalences with their confidence intervals, as well as the calculation of the Odds Ratio (OR).
The results showed that 58.9% (95%CI: 53.7%-63.9%) of the students have ever had sexual intercourse. The only behavioral predisposing associated with ASL was the absence of religious practices (OR: 2.6; 95%CI: 1.6-4.1; p < 0.001), while all the habits and social behaviors analyzed were significantly associated with ASL, the most common being attendance at parties (77.8%) and the consumption of alcoholic beverages (67.2%).
Our results show that young people present a wide range of behavioral and social characteristics that influence their sexual life, therefore, implementing strategies aimed at protecting sexual and reproductive health is also necessary in this age group.
los estudiantes universitarios suelen ser un grupo de riesgo en cuanto a su vida sexual, ya sea por los hábitos sociales o por los predisponentes conductuales a los que se encuentran expuestos. Este artículo analiza la relación entre estos factores.
establecer la frecuencia y relación entre predisponentes conductuales y sociales con la vida sexual activa (VSA) en estudiantes universitarios.
estudio transversal, realizado en 360 estudiantes de Medicina. Los datos de la vida sexual y los factores conductuales y sociales asociados a ella, se analizaron a través de prevalencias con sus intervalos de confianza, así como con el cálculo del Odds Ratio (OR).
los resultados mostraron que el 58.9% (IC95%: 53.7%-63.9%) de los estudiantes han tenido alguna vez relaciones sexuales. El único predisponente conductual que se asoció con la VSA fue la ausencia de prácticas religiosas (OR: 2.6; IC95%: 1.6-4.1; p < 0.001), mientras que todos los hábitos y conductas sociales analizados, se asociaron significativamente con la VSA, siendo los más comúnes la asistencia a fiestas (77.8%) y el consumo de bebidas alcohólicas (67.2%).
nuestros resultados muestran que los jóvenes presentan una amplia gama de características conductuales y sociales que influyen en su vida sexual, por lo que, el implementar estrategias orientadas a proteger la salud sexual y reproductiva también es necesario en este grupo etario.

Stroke is a principal cause of mortality in China and Japan. High systolic blood pressure (SBP) was considered a chief risk factor for stroke mortality. Herein, we evaluated temporal trends of high SBP-attributable stroke mortality in China and Japan between 1990 and 2017. Data on stroke mortality were retrieved from the Global Burden of Disease Study 2017 (GBD 2017). Using the age-period-cohort method, we computed overall net drifts, local drifts, longitudinal age curves, and cohort/period rate ratios (RRs) for high SBP-attributable stroke mortality. The age-standardized mortality rates (ASMRs) displayed decreasing trends for high SBP-attributable stroke mortality. The annual net drift values were - 1.4% and - 3.5% in Chinese men and women versus - 3.1% and - 4.9% in Japanese men and women. The local drift values in both countries were < 0 among all age groups but were lower in women than in men. The longitudinal age curves showed a greater high SBP-attributable stroke mortality in men than in women across all age groups. Similar decreasing patterns were shown in the period and cohort RRs in both sexes with women having a quicker decline than men. In China and Japan, the ASMRs, as well as the period and cohort RRs of high SBP-attributable stroke mortality, decreased between 1990 and 2017 in both sexes and across all age groups. Yet, the prevalence of high SBP remained worrisome in both countries. Thus, SBP control should be encouraged to prevent stroke mortality.

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The current study utilized data from the Social Justice Sexuality Project to investigate influences on psychological well-being of LGBT+ Muslims (N = 75) in the United States. Specifically, path analyses were used to examine the association between spiritual and religious engagement, LGBT community involvement, outness, and family support with psychological well-being. Control variables included lifespan Islam involvement, age, income, and the age at which the participant came out to themselves. Findings illustrate spiritual and religious engagement, outness, and income were all positively related to psychological well-being. Moreover, individuals who had converted to Islam but were not raised in the faith had significantly lower psychological well-being than those who had a consistent experience with Islam from their childhood until the time of the study. The present investigation provides critical contributions to the study of gender and sexual minorities in the United States and the experiences of currently practicing LGBT+ Muslims and those who were raised Muslim. Clinical implications and future research suggestions are discussed.

In Singapore, discrimination toward LGBT citizens has been reinforced through a monolithic notion of the traditional Asian family. This ethnography focuses on the lived experiences of 7 ethnic minority Malay Muslim \"butch\" individuals and their journey to parenthood. Drawing upon frameworks of intersectionality and piety, I explore how butches negotiate and reconcile their queer practices and desires as Muslim daughters around \"coming out,\" foster children with same-sex partners, being a biological parent and their perceptions of Assisted Reproductive Technologies (ART). Reproductive futures, enacted by Malay Muslim butches, disrupt yet reinforce the durability of \"natural\" life trajectories scripted through conventions of marriage, family and fatherhood that have, insofar, excluded them. Further, their experiences also offer alternatives to existing literature on same-sex families that tend to render other nonwhite and/or non-Western queer family practices invisible.

This qualitative study critically examined, from an interpretive perspective, 14 life stories of LBTQ Muslim women across North America. This paper explored how LBTQ Muslim women navigated Muslim and LGBTQ hegemonic norms and exclusions as they negotiated and lived out identity intersections. Transnational and critical race feminisms, intersectionality, and critical Islamic liberationist approaches to gender and sexuality framed the project. The study findings suggested that LBTQ Muslim women resisted hegemonic norms by mapping out alternative paths grounded in Islam, and in living out lives in LGBTQ communities. Participants discussed their experiences of being \"othered\" within LGBTQ communities, how they challenged the notion of a monolithic Islam, how they expanded coming-out frameworks to include their own experiences, as well as how they asserted their own religious agency and resistance. Participants demonstrated that living out an intersectional identity was a complex task where constant negotiations of positionality were transpiring concurrently.

This article serves as the first in a series of six articles providing a theoretically and empirically informed approach to understanding Muslim LGBTQ lives from an intersectional positive-growth framework, transformative intersectional psychology (TIP). Within this perspective, LGBTQ Muslims\' religious, gender and sexual identities are mutually interactive and situated within the dynamic systems of power, privilege and oppression. This approach recognizes that LGBTQ individuals negotiate multiple minority identities as they navigate oppression and build pathways of resilience. In the present article, we provide an introduction to TIP and this theory\'s relevance to the distinct experiences of LGBTQ Muslims. We then conclude with an overview of the goals of this Special Issue, The LGBTQ Muslim Experience, and introduce the subsequent articles in the series. The articles in this Special Issue address the implications of transformative intersectional psychology for LGBTQ Muslim research, training and clinical practice.

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The number of transgender and gender non-conforming children is on the rise. For these children, the timing of medical intervention is crucial, yet transgender children report poorer overall physical and mental health outcomes compared with their cisgender peers. We aim to describe how paediatricians perceive transgender people.
The \'Transgender Attitudes and Beliefs Scale\', which consists of 29 items in three domains-human value, interpersonal comfort and sex/gender beliefs-was administered to 391 senior and resident paediatricians in Israel. The responses on a 7-point Likert scale were collapsed into two categories: a mean score of ≥6 for each domain was a \'Favourable\' perception and <6 \'Unfavourable\'.
Of 355 respondents (91% response rate), 221 (62%) were females, 132 (37%) were males and 2 identified as \'other\'; 290 (82%) were born in \'trans-respect countries\', 274 (77%) identified as secular, 223 (63%) were senior physicians and 132 (27%) were residents. Overall, 90% of the cohort scored favourably on the \'Human value\' domain, 68% on \'Interpersonal comfort\' and 40% on \'Sex/gender beliefs\'. In the \'Interpersonal comfort\' domain, being a man, birthplace in a transphobic country, identification as religious and being a senior physician were all associated with increased ORs for an unfavourable score: 2.1 (95% CI 1.3 to 3.4), 3.4 (95% CI 1.9 to 6.3), 2.4 (95% CI 1.4 to 4.2) and 1.8 (95% CI 1.1 to 3.0), respectively. In the \'Sex/gender beliefs\' domain, being a man and identifying as religious had significantly increased ORs for unfavourable scores: 2.2 (95% CI 1.3 to 3.5) and 10.6 (95% CI 4.7 to 24.1), respectively.
Negative attitudes towards transgender people are still widespread among paediatricians. Interventions are warranted to positively impact these attitudes.