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Summary
Psychological difficulties can occur because of encounters within partnerships and frameworks, such as interpersonal relations, the family, the social system, and heritage. The perspective on psychological problems is most relevant to LGBTQ problems, as their psychological health and relationship dysfunction is typically influenced by society and culture rather than genetics (Bain et al., 2016). Heterosexism is a concept that describes the structural limitations that LGTBQ faces, including the erroneous belief that everyone must be heterosexual. Homonegativity is a derogatory attitude or behavior towards those perceived as gay. Furthermore, Bain et al. (2016) suggested that heterosexual partnerships are lauded and validated, while transgender, gay, bisexual, and lesbian relationships are marginalized. They describe transphobia as negative attitudes toward Individuals who identify as transgender.
Additionally, cisgenderism is the structural delegitimization and debasement of persons who do not recognize their birth sex (Bain et al., 2016). Bain et al. (2016) enumerate that LGBTQ people in the United States in the twenty-first century are especially susceptible to mental problems because of these structural and cultural forces and societal values. Most of these teens come from non-accepting parents and face verbal abuse, prohibition from participation in activities, and fear of disclosing their uniqueness. Bain et al. (2016) showed that LGBTQ teens are at greater danger of suicidal thoughts. Thus, amidst some facts that perceptions toward gender and sexuality are shifting, openly recognizing LGBTQ in the modern social environment could have physiological and psychological ramifications.
Another research by Ristock et al. (2019) considered the high levels of violent crime impact on indigenous peoples in a broad sense and family abuse in specific. They found it troubling that no research articles on spousal mistreatment of the LGBTQ community have been conducted. Several organizations that help native LGBTQ individuals have made an effort to provide adequate support and information. Some researches include victimization in native LGBTQ relationships as a subtopic.
There appears to be more available information globally about the multiple instances and inputs of violent behavior experienced by Indigenous LGBTQ people (Ristock et al., 2019). For example, 25 LBTQ and 154 heterosexual people, all metropolitan American Indian and Alaska Native (AIAN) grownups, were interviewed about their experiences with drug use, mental and physical, and trauma. Ristock et al. (2019), in comparing the female AIAN LGBT individuals with their male counterparts, found out that higher levels of chronic childhood abuse and more family trauma made them violent and neglected.
Reflection on Doing the Project
The fundamental tenet of learning through action is that participants are capable of doing and then reflecting on their efforts to derive knowledge from the direct encounter. The continuous cycle of reflection and action is carried out in collaboration with colleagues, who implicitly understand and frequently share career issues and problems (Vince et al., 2018). These adversity-stricken comrades are comparably involved in an ongoing struggle to improve, generate, and reshape their work practices. People experience policy approaches that can be evaluated and changed because of their membership in an action learning cohort. Action learning should rally learning-in-action and incorporate knowledge into daily work practices. Vince et al. (2018) further suggest that learning occurs because of challenging current understanding, reflecting on that action, and taking action in response to that interrogation. Executives can use action learning to discover new things about themselves and their practice, experiment with fresh approaches and look for new ways of collaborating with others.
From the projects making, I learned the following: first, the mass media plays a crucial role in gender socialization. Numerous celebrities, including Caitlyn Jenner, Ellen DeGeneres, RuPaul, and Anderson Cooper, have increased the visibility of (LGBTQ) people in North America in recent years through their interactions with the mass media (Hurd et al., 2020). According to Hurd et al. (2020), the media and celebrity culture broadly are potent forces capable of increasing participation by strengthening the role of groups that are marginalized, altering dictatorial social practices, and impacting personal habits and perceptions. For example, Hurd et al. (2020) enumerate that depictions of older adults and LGBTQ people may strengthen discrimination and significantly contribute to the deletion of differentiation. Additionally, Hurd et al. (2020) argue that media representations and role models, or their absence, have substantial impacts on identity development and contribute to disadvantaged peoples concurrent feelings of social inclusion or exclusion.
Secondly, from doing the project, I learned that it was essential to understand and accept the values of the LGBTQ community. A community for LGBTQ is unavoidable (Sujana et al., 20180). Some members of the general public believe that the LGBTQ society is responsible for social woes, and it even has a predisposition to be viewed as disseminating doctrines that violate moral and religious standards. In the making of the project understanding the LGBTQ group enabled me to hold a contrary view, believing that no one wishes to be an LGBTQ. Additionally, conversations about LGBTQ+ are incredibly complicated, and need a complete resolution and approach (Sujana et al., 2018). It will not be easy, but it must be done because verbally harassing, demeaning, or stigmatizing the LGBT population is not an acceptable solution (Sujana et al., 2018). It does not appear prudent or wise to remark on the LGBT topic with sources and only based on divine revelation.
LGBTQ Relationships and Representation and Activism in the Music Industry
The project reflects the LGBTQ relationships that encompass a love triangle between two women and a man. Between the ages of 18 and 34, twenty percent of customers recognize as transgender, gay, lesbian, bisexual, or queer (LGBTQ+), with ninety-two percent of all LGBTQ+ customers identifying as music enthusiasts (Tan, 2018). Despite this, LGBTQ+ voices are rarely mentioned in popular music. Tan (2018) enumerates that apart from the revenue loss associated with failing to address a sizable segment of the market, the sector arguably has an unsatisfied social obligation to encourage diversity and equity. As LGBTQ+ issues have gained prominence in national debates, so has their recognition in music. While LGBTQ+ music has penetrated the world markets, marginalization and a lack of awareness remain high within the sector. Provided that fifty-three percent of LGBTQ+ music fans say they would be misplaced without music, the sectors composition and deeds significantly impact the lives of LGBTQ+ individuals (Tan, 2018). Through awareness and activism, musicians have a responsibility to society to represent the LGBTQ+ society best.
LGBTQ+ portrayal in music takes many forms, including music that shares LGBTQ+ hardships and concerns, songs produced by LGBTQ+ musicians, and music that serves to react to discriminatory practices. Troye Sivans song Heaven sheds light on his struggle to embrace his sexual identity while remaining religious (Tan, 2018). By candidly expressing his thoughts and feelings, he helps those who have encountered a similar situation feel less alone and offers a role model. Sivans music also serves as a vehicle for educating others about some LGBTQ+ persons concerns. Several musicians encourage LGBTQ+ admiration via their songs, such as Same Love by Macklemore and Ryan Lewis featuring Mary Lambert (Fataya, 2016), which was a hit in the music world and brought LGBTQ+ optimism into popular themes. Numerous artists as well produce songs in reaction to traumatic events. Sias song, The Greatest (Haliliuc, 2019), pays tribute to the Pulse Nightclub shooting incident survivors and transmits the message of perseverance and hope.
Although many musicians assert to be proponents of their LGBTQ+ supporters, few make a difference in the community. Tan (2018) suggests that one thought to compose a song or pair it with a clip that addresses LGBT concerns and is entirely something else to be an outspoken advocate. Whether to engage in political activism under their given names is a pivotal step for artists. Celebrities are under pressure to be active politically, and LGBTQ+ artists are under even greater pressure to explore their sexuality or gender identification clearly and champion on behalf of the community. However, this burden is not wholly baseless, as silence is an oppressive act. The silence about LGBTQ marginalization cannot be accepted in an economy built on communicating information and interacting with listeners (Tan, 2018). For those musicians who are comfortable speaking openly about LGBTQ+ issues, they must use their media forum to effect actual change through increased visibility, anti-discriminatory language and behavioral patterns, and the sharing of LGBTQ+ important thoughts through songs.
References
Bain, C. L., Grzanka, P. R., & Crowe, B. J. (2016). Toward a queer music therapy: The implications of queer theory for radically inclusive music therapy. The Arts in Psychotherapy, 50, 22-33. Web.
Fataya, I. A. (2016). The representation of homosexuality in American music videos in the era of legalization of same-sex marriage was released between 2012-2014.
Haliliuc, A. (2019). Sias Strained Girl: Performing persistence in neoliberal environments. In Gender Forum (No. 71, pp. 23-63). Prof. Dr. Beate Neumeier.
Hurd, L., Mahal, R., Ng, S., & Kanagasingam, D. (2020). From invisible to extraordinary: Representations of older LGBTQ persons in Canadian print and online news media. Journal of Aging Studies, 55, Web.
Ristock, J., Zoccole, A., Passante, L., & Potskin, J. (2019). Impacts of colonization on indigenous two-spirit/LGBTQ Canadians experiences of migration, mobility, and relationship violence. Sexualities, 22(5-6), 767-784. Web.
Sujana, I. N., Setyawati, K. A., & Ujanti, N. M. P. (2018). The existence of the lesbian, gay, bisexual and transgender (LGBT) community in the perspective of a state based on Pancasila. Jurnal Mimbar Hukum, 30(1), 126-137. Web.
Tan, J. (2018). LGBTQ+ representation and activism in the music industry. Backstage Pass, 1(1), 13.
Vince, R., Abbey, G., Langenhan, M., & Bell, D. (2018). Finding critical action learning through paradox: The role of action learning in the suppression and stimulation of critical reflection. Management Learning, 49(1), 86-106. Web.
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