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ReynelAlexanderChaparroMarcoAurélioMáximoPradoEditorsLatinx Queer PsychologyContributions totheStudy ofLGBTIQ+, Sexual and Gender Diversity IssuesLatinx Queer PsychologyReynel Alexander Chaparro Marco Aurélio Máximo PradoEditorsLatinx Queer PsychologyContributions totheStudy ofLGBTIQ+, Sexual andGender Diversity IssuesISBN 978-3-030-82249-1 ISBN 978-3-030-82250-7 (eBook)https://doi.org/10.1007/978-3-030-82250-7© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature Switzerland AG 2022This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifically the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed.The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use.The publisher, the authors, and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, expressed or implied, with respect to the material contained herein or for any errors or omissions that may have been made. The publisher remains neutral with regard to jurisdictional claims in published maps and institutional affiliations.This Springer imprint is published by the registered company Springer Nature Switzerland AGThe registered company address is: Gewerbestrasse 11, 6330 Cham, SwitzerlandEditorsReynel Alexander ChaparroDepartamento de PsicologíaNational University of ColombiaBogotá, ColombiaMarco Aurélio Máximo PradoDepartamento de PsicologiaUniversidade Federal de Minas GeraisBelo Horizonte, Minas Gerais, Brazilhttps://doi.org/10.1007/978-3-030-82250-7vContents 1 Introduction: LGBTIQ+ Sexual and Gender Diversity Psychology from a Latinx Perspective . . . . . . . . . . . . . . . . . 1Reynel Alexander Chaparro and Marco Aurélio Máximo Prado 2 Contributions of the Liberating Community Psychology Approach to Psychosocial Practice on Sexual and Gender Diversity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7Rocío Garrido and Anna Zaptsi 3 The Diaspora of Identity. A Cuir Look upon Identifications in the Photograph of Lariza Hatrick . . . . . . . . . . . . . . 25Ariel Martínez 4 Resisting by Existing: Trans Latinx Mental Health, Well-Being, and Resilience in the United States . . . . . . . . . . . . . . . . . . 43Jasmine M. Koech, Jules P. Sostre, Gabriel M. Lockett, Kirsten A. Gonzalez, and Roberto L. Abreu 5 LGBTAIQ+ Research in Puerto Rico: What Has Been Documented? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69Caleb Esteban, Alíxida Ramos-Pibernus, Astrid Irizarry-Rodríguez, Luis X. Díaz-Medero, Edna Mattei-Torres, and Coral Jiménez-Ricuarte 6 Psychology and LGBTI+: Science, Power, and Politics on Queer Perspectives in Brazil . . . . . . . . . . . . . . . . . . . . 89Marco Aurélio Máximo Prado and Paula Sandrine Machado 7 Psychology and the LGBTI+ Issue in Uruguay: The Uruguayan Psychoanalysis Journal’s Discourse as a Case Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111Paribanú Freitas De Leónvi 8 Homosexuality Justification and Social Distance: A Cross-Cultural Approach from Latin America Using World Values Survey Data . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127Jaime Barrientos Delgado and Joaquín Bahamondes 9 Psychology Training and Awareness of Heteronormativity. Understanding Emergent Strategies for LGBTQ+ Affirmative Care in Bogotá, Colombia . . . . . . . . . . . . . . . . . . . . . . . . . 141Reynel Alexander Chaparro and Javier Illidge 10 Queering Psychology or Psychologists? Retrospective Reflections of a Performative Autoethnographic Intervention in the Costa Rican Psychology Association . . . . . . . . . . 159Daniel Fernández-Fernández Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 175ContentsviiAbout the EditorsReynelAlexanderChaparro holds an MSc and a PhD in social psychology from the National University of Colombia. He created the student group Psychological Intervention and Sexual Diversity in which community intervention projects were developed on topics related to sexual orientations, gender identities, and the link between religion/spirituality and sexual diversity. His work has been focused on the understanding of sexual and gender diversities, as well as LGBTIQ+ identities, and their dynamics in different contexts of health intervention, both in Colombia and Brazil. Since 2016, he is the representative of the Colombian College of Psychologists (COLPSIC) in IPsyNet, the International Psychology Network for Lesbian, Gay, Bisexual, Transgender and Intersex Issues, of the American Psychological Association (APA).Marco Aurélio Máximo Prado is a full professor at the Federal University of Minas Gerais, Brazil, where he is the director of the Research Group in Human Rights and LGBTI citizenship. He holds a PhD in social psychology from the Federal University of Minas Gerais and has been awarded a Fulbright fellowship in the Brazilian Studies Chair at the University of Massachusetts Amherst. He has conducted research about political participation and LGBTI rights, transgender and public health in Brazil, and the construction of criminalization in transgender iden-tities by the judicial discourse. Marco Prado is currently teaching in the graduate program in psychology of the Federal University of Minas Gerais, working on an interdisciplinary perspective about gender, sexuality, and politics in Brazil. He has also published research articles in scientific journals, and he is a co-author of many books about gender, homosexuality, transgender experience, social psychology per-spectives, and political thoughts in social psychology.1© The Author(s), under exclusive license to Springer Nature Switzerland AG 2022R. A. Chaparro, M. A. M. Prado (eds.), Latinx Queer Psychology, https://doi.org/10.1007/978-3-030-82250-7_1Chapter 1Introduction: LGBTIQ+ Sexual andGender Diversity Psychology fromaLatinx PerspectiveReynelAlexanderChaparro andMarcoAurélioMáximoPradoLatin America is located from different perspectives in the place from which it is conceptualized, outside or inside Latin America. 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(2018). Suicide in sexual minority populations: A systematic review of evidence- based studies. Archives of Psychiatric Nursing, 32(4), 650–659. https://doi.org/10.1016/j.apnu.2018.03.003Zimmerman, M. A. (1995). Psychological empowerment: Issues and illustrations. American Journal of Community Psychology, 23(5), 581–599. https://doi.org/10.1007/BF02506983Zimmerman, L., Darnell, D. A., Rhew, I. C., Lee, C. M., & Kaysen, D. (2015). Resilience in community: A social ecological development model for young adult sexual minority women. American Journal of Community Psychology, 55(1–2), 179–190. https://doi.org/10.1007/s10464- 015- 9702- 6R. Garrido and A. Zaptsihttps://doi.org/10.1016/j.apnu.2018.03.003https://doi.org/10.1016/j.apnu.2018.03.003https://doi.org/10.1007/BF02506983https://doi.org/10.1007/s10464-015-9702-6https://doi.org/10.1007/s10464-015-9702-625© The Author(s), under exclusive license to Springer Nature Switzerland AG 2022R. A. Chaparro, M. A. M. Prado (eds.), Latinx Queer Psychology, https://doi.org/10.1007/978-3-030-82250-7_3Chapter 3The Diaspora ofIdentity. ACuir Look upon Identifications inthePhotograph ofLariza HatrickArielMartínez3.1 IntroductionAlong the last decade of the twentieth century, the irruption of Judith Butler’s ideas questioned the naturalness of the body as a stable and prediscursive foundation of identities (Butler, 2007, 2008). Since then, her concept of gender performativity has gained ethical, theoretical, epistemic, and political potential. Although the impact of her ideas has radically questioned the exclusionary logic of identities, queer thought runs a risk of universalizing its theoretical tools, closing its explanatory potential and destroying its critical force. On the basis of this concern, I would like to high-light the fact that no queer postulate– Butlerian or not– configures a transcendent principle able to establish its context of emergence (the epistemological Global North) as a universal and a historical a priori.Judith Butler has pointed out the potential risks of linguistic imperialism. She has also emphasized that we must observe the torsion operation within any language or context (Cano & Fernández Cordero, 2019). The epistemological vigilance that reinforces criticism inherent to queer horizon demands that the situatedness of the production of knowledge be observed. In order to reflect upon our Latin American contexts, we must test the letter of the queer theory that emerges and is amplified in the Anglo-American context against local dissident aesthetic expressions. When Butler (2007) presents gender as a “stylized repetition of acts” (p.273), we must understand that the stylized character of acts can only be apprehended in concretely situated contexts. The performative aesthetics that hold the potential of becoming subversive are always contextual.Donna Haraway (1991) affirms that the biased and situated character of the state-ments of knowledge involves the material, historical, and social conditions under A. Martínez (*) National University of La Plata, La Plata, Argentinae-mail: amartinez@psico.unlp.edu.arhttp://crossmark.crossref.org/dialog/?doi=10.1007/978-3-030-82250-7_3&domain=pdfhttps://doi.org/10.1007/978-3-030-82250-7_3#DOImailto:amartinez@psico.unlp.edu.ar26which they emerge. Following this approach, in our geographical and political South, the epistemological and ontological reformulations of the queer perspective must be deemed like general ethical-political keys aimed at radically critiquing any version of subjective localization that self-proclaims as an original, authentic, and stable version. Even Butler has affirmed that “normalizing the queer would be, after all, its sad finish” (Butler, 1994, p.21).To regard the queer in an abstract and decontextualizedway poses, paradoxi-cally, a threat to its critical force. This chapter aims to counteract the normalization of queer theory. With that purpose, we consider a local dissident aesthetic proposal that we will label cuir.1 From the photographic itinerary of a local Argentinian artist, we can extract reflections that allow us to radicalize the criticism regarding queer (North American) thought. It is known that the queer Global North constitutes a sounding board that inevitably imposes on us the conceptual categories from which we view sex and gender dissidences. In our local contexts, queer theoretical tools can only become critical potential through a resistance of the Souths to any form of epistemicide. Subversive appropriations are a requirement when it comes to criticiz-ing the geopolitical mark that the reception of northern theory entails. The interest in challenging the theoretical categories that come from queer theory against local cuir aesthetic proposals forces us to examine and restage the abstract letter of the concepts we resort to. Cuirizing the queer puts in motion the critical dynamic that detotalizes any pretension of unity, even, paradoxically, that of queer theory.In this context, the present chapter departs from Judith Butler’s– Foucaultian imprinted– critique of the notions of representation and identity. The concept of identification2 is emphasized as a psychoanalytical conceptual resource that queer theory has used to conceive the possibility of dismantling the violence of the norm that imposes identities as supposedly essential, fixed, stable, and coherent con-structs, with limits drawn by the rejection and exclusion of the other. Upon a photo-graph by the Argentinian activist Lariza Hatrick, we suggest cuir contributions that aim to indicate the deficiency of postulates that do not radically criticize the limits that organize the one and the other.3 From some photographs, we speculatively offer 1 From our perspective, adopting a cuir perspective does not imply abandoning any theoretical frame generated by hegemonic knowledge factories (located in the Global North). The incorpora-tion of local intellectuals does not guarantee an epistemological overturn capable of subverting hegemonic takes (even within the field of queer studies). We trust the potential of challenging the theoretical categories that we count on with local aesthetical-political proposals. We cannot think outside of the prevailing categories– regardless of their geopolitical origin– but we can critically scrutinize said categories from aesthetic expressions stemming from epistemological Souths.2 Identification is a psychological process in which the self is constructed throughout life. The self assimilates an aspect of another subject. Kaja Silverman (1996) notes the frequent “incorporative logic” through which an “external” element is incorporated into the “internal” psychic organiza-tion. Silverman emphasizes the fact that identification also functions through an “excorporative logic” that allows the link with what is different and a transformation that shakes the permanence of the same in the heart of identity.3 Butler (2007, 2008) indicates the existence of a discursive space in which the intelligible– what counts as human– is articulated. This matrix of intelligibility has been called one -frame of refer-A. Martínez27the notion of diaspora of identity. This notion brings us to a more radical epistemo-logical critique of the way in which representation organizes the way of looking. The diaspora of identity is an ontological critique of the notion of identity as identi-cal to itself without disregarding the political dimension tied to the vulnerability of the materiality of the bodies marked as abject. We have selected a photograph of Shirley Bombón, a migrant Peruvian trava4 that lived big part of her life in Argentina. This photograph allows the prioritizing of a cuir analysis off-centered of Shirley’s travesti identity and centered on the way in which the photographs offer technical elements that suggest a pulsional dimension of pure negativity where the represen-tational domain that underlies identities crumbles. Hatrick’s work also brings us closer to a notion of cuir that does not reject canon queer North American concep-tualizations but rather emphasizes the need to clash the abstraction of theory against situated, material, and embodied aesthetical-political expressions.3.2 Representation andIdentityIn the early 1990s queer theory began tackling the issue of identity and representa-tion. Lorey (2017) notes the seminal place that the critique of the idea of representa-tion gains in Butler’s thinking that disassembles the idea of representation as a relation of copy with reality. This path leads Butler towards the conflictive relation between matter and sign. From an exclusively linguistic frame of analysis, Butler denies any bond between identities and essences outside language. Identities do not represent extralinguistic substances because they are not copies firmly sustained by natural or necessary foundations. No form of nature prior to signification brings authenticity to some identitary positions at the expense of others classified as ille-gitimate copies.Butler dismisses the existence of any correspondence with a prelinguistic reality, and the consequence of this affirmation is the dismantling of any fixed and mono-lithic identity. There are no legitimate or true identities because no gender represen-tation is an identical copy of reality, and this is due to the fact that reality does not preexist representation. In Lorey’s words (2017):Representations operate here as a productive moment in the construction of reality because meaning is established through difference with other signs, with other representations, not through a relation with a referent prior to the process of signification. [...] language does not refer to a reality of previous objects or subjects. It rather produces a rupture with the phe-nomenological world. In this sense, language is non-representing representation. (p.105)ence from which all differences are organized. All lives that do not meet the normative require-ments of this (heterosexual) matrix are constituted as other, or abject.4 Trava is the short version of the term travesti but also covers the category of transgender. The travesti collective has appropriated this denomination as an identitary claim that positively resigni-fies its strong derogatory and injurious component.3 The Diaspora of Identity. A Cuir Look upon Identifications in…28As of Judith Butler’s queer thought, no self-portrait can be deemed true copy of an authentic core – no (self)representation is copy of a substance or inner essence. Perhaps one of the main ethical and political actions of this set of theoretical- aesthetical inquiries (Newton, 1972; Butler, 2007) gathered under the political reap-propriation of slurs and abjection (Butler, 2008) resided in noting that under the compact, realistic, and substantial surface of gender, a fluctuating, strictly unstable process effervesces.Judith Butler highlights the fragile basis of identitary constructions. She also theorizes “the critical dimension of the unconscious which, as a site of repressed sexuality, reemerges within the discourse of the subject as the very impossibility of its coherence” (Butler, 2007, p.90). Any pretense of coherence can only fail, since “the inadvertent reemergence of the repressed reveal not only that ‘identity’ is con-structed, but that the prohibition that constructs identity is inefficacious” (Butler, 2007, p.90). In this way, Butler denounces the radical instability of all identitary categories. An identity is articulated through repetition, and from this reiterative practice:acquires its naturalized effect, and, yet, it is also by virtue of this reiteration that gaps and fissures are openedup as the constitutive instabilities in such constructions, as that which escapes or exceeds the norm, as that which cannot be wholly defined or fixed by the repeti-tive labor of that norm. This instability is the reconstituting possibility in the very process of repetition. (Butler, 2008, p.29)The immutable and stony sense surrounding the conception of identity– too close to the metaphysics of substance or presence (Flax, 1990)– incited Butler’s interest (2008) in explaining the subjective constitution without landing on essential sub-strates or necessary foundations. That is how the concept of identification– from psychoanalysis– offered an ironic counterpoint to the very notion of identity as well as to its political and ontological complement: the idea of representation.Identifications point towards the destinies imprinted by the norm. Butler takes an interest in identifications because they never find rest. If identity is stable, like a plot of land, delimited and parceled once and for all, Butler notes that, beneath, multiple identifications gather under the effect of the normative force, consolidating, as a dim effect over time, the body limits and borders of conventional identities. On the other hand, Butler notes that the non-substantial character of identifications reveals the phantasmatic structure of any identity. On a subject level there are no stony identi-ties but rather identifications that find a more or less stable arrangement through the normalizing source of normative schemata (Butler, 2007, 2008), also denominated discursive spaces (Silverman, 1983). In any case, it is a subjectivation matrix that, as such, provides a normative space that makes the subject consist of the alienation of a plausible identity. Butler remarks that “every identification, precisely because it has a phantasm as its ideal, is bound to fail” (Butler, 2007, p.134).Identifications that gather under hegemonic gender identities find their course through the imposition of a cultural taboo, a threat of punishment that signals cer-tain identification destinies as sanctionable places (Butler, 2008). Butler states that due to their phantasmatic character:A. Martínez29not all gender identification is based on the successful implementation of the taboo against homosexuality. If feminine and masculine dispositions are the result of the effective inter-nalization of that taboo, and if the melancholic answer to the loss of the same-sexed object is to incorporate and, indeed, to become that object through the construction of the ego ideal, then gender identity appears primarily to be the internalization of a prohibition that proves to be formative of identity. (Butler, 2007, p.147)3.3 From Excorporative Identifications totheDiaspora ofIdentityKaja Silverman (1983) observes that Benveniste and– quite frankly– Lacan distin-guish two forms referring to the subject in any discursive event: the speaking subject and the subject of speech. The first participates in discourse as speaker or writer. The second refers to the discursive element with which the first identifies, and in doing so is constituted as an identity, a place in discourse, an effect of a process of produc-tion of meaning. Although both forms can only be comprehended in relation to each other, they can never, Silverman states, be collapsed into one unit. They remain inevitably irreducible to each other, separated by the distance between reality and representation.As a film theorist, Kaja Silverman has expanded the distinction between the speaking subject and the subject of speech to a variety of wider discursive forma-tions. She differentiates between a level of enunciation and a level of fiction that directly involves photography– even more so if concerning self-portraits. The pho-tographing subject is the agency responsible for the capturing of the image. The subject of the photograph, on the other hand, is the fictional character, that figure that irrupts within the narrative of the photograph equivalent to that occupied by the speaker using the first-person pronoun. As we have noted, the way in which modern representation organizes the world establishes the fantasy of a subject whose rela-tion with its own image in photograph is of full identity– photography understood as capture, copy, or register of an original and authentic self.As stated by Butler (2009), there is no recognition outside normative frames and their keys of intelligibility. Therefore, self-recognition before a self-portrait is a discursive event. Now, how does identification operate in this process? Recognizing oneself in an image (specular or photographic) requires identification with the image. That is how the image is one’s own. Butler remarks that any discursive event through which we self-name, self-perceive, and self-recognize assumes the consoli-dation of an identity which must be understood as a normative frame that constantly regulates the direction of identifications towards the same and the self-identical. As a counterpart, this process exorcizes alterity and difference– realms that identity’s own logic requirements exclude (Weir, 1996).Silverman (1996) highlights the structuring role that the process of identification plays in identity. Just like Butler, she turns to Lacan’s mirror stage to note that iden-tity involves identification with a visual image (Lacan, 1988). Identity keeps its 3 The Diaspora of Identity. A Cuir Look upon Identifications in…30frontiers insurmountable with the principle that Silverman calls the self-same body. Identification ties together the emergent image with the specular image. The norma-tive logic that underlies identity closes the possibility of identifying with visual images that are incongruent with its form. This process constructs identities from the internalization of a limit that restricts mobility and the wide spectrum of identi-fications. Silverman suggests that the mirror image fulfills a role as limit– it is that which cannot be crossed. The unified sense of identity seems to be sustained in the propagation of this coherence. These identifications constitutive of identity, Silverman affirms, require a constant symbolic confirmation propagated by the nor-mative hegemony that structures (self)recognition.However, Silverman is interested in “the ego’s ‘otherness’ and its peculiar insis-tence on ‘self-sameness’” (p.14). She states that the image that identification directs towards implies alterity and fiction. Identification places the image where nothing has existed before and, in this way, enables the array of an identity constitutively clinging onto an image of self that can never be strictly its own. Between identity and the image that grants its existence, there is only an imaginary connection that the identification process upholds at every instant. The complexity of the process increases when Silverman confronts us with the normative dimension that controls the identification destinies that crystalize in identities. After all, normative frames operate as identities. Thus, the look is never one’s own, and the dilemma lies in how the cultural look sees and perceives us.The subject assumes an identity based on culturally constructed images. Identifications take as destinies those hegemonic versions that culture offers as ide-als. Identity is articulated according to these ideals that within identity reinforce values like totality, unity, and narcissism. When the image is located within the spectrum of the idealized by the culture, identifications reinforce the coherence of identity taking the image as a reflection of self. On the contrary, when the image is deeply dis-idealizing, identifications are interrupted, and the subject experiences it as an external imposition. But let us recall that all images, ideal or not, are external. Aulagnier (2007) offers a psychoanalytical approach to the way in whichthe socio-cultural register participates in the identificatory construction of the subject. The author states that:in adhering to the social field, the subject appropriates a series of statements that his voice repeats; this repetition brings him certainty of the existence of a discourse in which the truth about the past is guaranteed, with as its corollary a belief in the possible truth of predictions about the future. (p.162)The ideals offered by the discourse of the social set are places where the subject directs its identifications to. Under this dynamic, the subject acts and propagates the sociocultural senses in the same identificatory process through which it is consti-tuted. In Aulagnier’s words:The ideal subject [...] refers to the idea of itself that the subject demands of the group, as concept, a concept that designates him as an element belonging to a whole that recognizes him as a part homogeneous with it. In return, the group expects the subject to lend his own voice to what was stated by a voice now silent, to replace a dead element and ensure the immutability of the group. (p.163)A. Martínez31The discourse of the group can be preserved only insofar as the majority of subjects cathect5 the same ideal group. The subject needs to project himself into the place of an ideal subject. However, fortunately, those idealized places of language do not always become the normative frames that, through identification, are internalized as hegemonic subjective identities. Silverman (1996) affirms that it is possible to iden-tify with what is culturally disprized. She states that “it is crucial that this identifica-tion conform to an externalizing rather than an internalizing logic—that we identify excorporatively rather than incorporatively, and, thereby, respect the other-ness” (p.2).Before incorporative identifications, which carry idealized models towards a yet to exist self, Silverman suggests the dynamic of the excorporative identifications that opens the possibility for identifications to dissociate from normative circuits and thus embrace difference and alterity breaking the cultural ideal of coherence and unity (Martínez, 2018). It is possible, according to Silverman, to interrupt the self-same identity. The politization of identification can be a bridge built towards difference, towards outside ourselves.Let us examine our local context to grasp the resonances of these postulates in cuir ways of life. Let us take some photographs by the Argentinian artist Lariza Hatrick, self-identified as a Third-World lesbian. Her photographic itinerary6 is not concerned by technical and aesthetic requirements either– she photographs under the idea of bursting into images. This makes complete sense when she tells us that her identity is multiple and that, for some strange reason, she chooses to stand with all her uncertainties, social questionings, and insecurities behind a camera. Guarded by the 35mm analog color film, she takes pictures to create her own historiography and find in that history a poetics of life. The way in which we understand cuir mani-fests in this local artistic expression tending towards building a refuge for the mem-ory of dissident existences in the city of La Plata (Province of Buenos Aires, Argentina).Hatrick, among her work, holds a photographic itinerary dedicated to portraying Shirley Bombón, a migrant Peruvian travesti determined to identify with abject places. Shirley clarifies for us the complex subjective transactions that occur when identifications distance culturally idealized places and manage to derail from the circuits that respect the normative terms and requirements. Butler (2007, 2008) resorts to the notion of identification, among other conceptual resources, to combat the density and solidity that gravitate around the substantial conceptions of identity, which is no surprise. The circuits of identification define subjective territorialities that can only be upheld through reenactment and repetition over time. There is no original substance that gender represents. Then again, Hatrick’s intriguing photo-graphic work, rich with portraits of travas, does not set out to portray Shirley 5 The concept of cathexis refers to the psychic energy that connects with objects (other people, body parts, representations, etc.).6 Hatrick publishes part of her work on her Instagram account [https://www.instagram.com/lariz-ablood/]. There, she describes herself as “Third-World non-binary Wittigian lesbian” and her work as “lesbian images, dissident to the cisheterosexual norm.”3 The Diaspora of Identity. A Cuir Look upon Identifications in…https://www.instagram.com/larizablood/https://www.instagram.com/larizablood/32performing a part or putting on a mask with no authentic underlying face. Neither, as we have noted, does it seem to affirm that the identification with otherness is capable of subverting the normative division between the hegemonically legitimate and the hegemonically illegitimate. Cuir is not a positive identitary attribute– legiti-mized by the hegemony of normative frames or not. It is not an adjective. Cuir rather means that radical negativity that interrupts the normative circuits of identifi-cations and invades identities with a form of alterity that radically escapes any fixed localization of the heterosexual matrix– “negativity that the logos of the subject represses” (Kristeva, 1984, p.95) (Image 3.1).Hatrick offers a series of experimental photographs achieved through the mechanical intervention of her camera. Among several portraits of travas, maricas, and tortas,7 we will privilege Shirley’s to further our speculations. Shirley faces her mirror, but she appears multiplied and dislocated herself. From the margins, Shirley observes us, invading and contaminating the image. Now her look seems capable of becoming a utopian space of resistance.Silverman (1996) has made it clear: normative frames project axes of power that organize social differences. These normative frames are discursive spaces where subjectivities are constituted. This process implies the internalization of identities structured under a logic that rejects difference. But even as she emphasizes the pos-sibility of an identification capable of ejecting the subject outside itself, Silverman seems to accentuate the possibility of affirming and reconciling with otherness within sameness. Just like Silverman, Hatrick’s photography might suggest the irruption of otherness within sameness and thus, through the production of the other as implausible, hold the potential of disarticulating the intelligibility that constitutes us as one before the other. But this would mean continuing to emphasize the 7 Marica can be roughly translated as faggot and torta as dyke. Trava was covered in footnote 2. However, we choose to name these identities in Spanish in order to preserve the several sociocul-tural and historical meanings that they convey. These reappropriations of slurs are deeply rooted in Latin American dissident history.Image 3.1 Photograph by Lariza Hatrick (personal archive). Untitled. Portrait of Shirley Bombón facing her hand mirrorA. Martínez33hegemonic terms that assign its plausibility to image and disregarding that which becomes alienness and radical alterity– the spaces repudiated and inhospitable for our identifications.In the portrait, neither Shirley nor the spectator competes with one another or fight to be locus of representation. It is a dismantling of the terms that organize the point of view and any act of visualization structured by the terms subject/other. With a shifting and unpredictable maneuver, Hatrick’s photography forces spectators to continually change their perspective and let go of any stable or absolute position. Shirley is unfolded disturbing the idea of a coherent referent. Inevitably, the point from where we observe Shirleyis altered when her sameness spills out of the given identitary limits. Although Shirley crosses the abyss of difference, she is the differ-ence that her own differing produces and embraces. Hatrick’s experimental photog-raphy – that many would easily indicate as mistaken or flawed – highlights the fiction of in-out, internal-external. Through a small hand mirror, Shirley can see herself turned in the reflection behind her. It is the irruption of a spectral presence that contaminates the very limits between identity and otherness.Shirley looks at herself in the mirror’s reflection and, at the same time, irrupts in her margins and directly observes us. The risky superimposition that the artist accomplishes by manipulating the camera entices us to unfold ourselves – not becoming otherness within ourselves but rather becoming ourselves outside the lim-its that contain the sense of our identity. By disturbing the logic of identities and not their legitimate or illegitimate staging, Hatrick upsets the coherent comfort of the point we are at and from which we observe not only Shirley in the picture but our-selves. Our involvement as spectators does not need the mirror that Shirley holds in her hand – where she observes herself outside of herself. Hatrick confronts the subject of the photograph and the spectator in the same ontologic situation where sameness and coherence are impossible. The constant process through which iden-tity identifies with herself is continuously undermined by an alterity that, paradoxi-cally, constitutively involves us.Hatrick leads us to the heart of cuir, because her photography confronts us with the implausible– not because it has Shirley, a migrant travesti whose gender is ruled as inauthentic under the principles of intelligibility of the heterosexual matrix (Butler, 2007), but because it radically disturbs the limits that conventions have sedimented in our gaze. The duplication of otherness exceeding its own limits reveals the constitutive fluctuation and instability of identifications that attempt to maintain any identity as fixed, stable, and under clear and exclusive limits.Shirley is no longer the other herself– rather, her sameness unfolds into other-ness. The image propagates a divided subject whose sameness is thrown outside. Hatrick shows us how Shirley’s identity, like our, is continuously undone, and this revelation not only desecrates the rules of modern representation– which feeds the notion of a limiting and limited identity– but also highlights that a disturbing nega-tivity constantly underlies any identity. And this nuisance that ignites the realization of the logic of identities does not refer to the potential malleability of the identifica-tory circles but to the limit that any attempt of subjective totalization under discur-sive categories inevitably hits.3 The Diaspora of Identity. A Cuir Look upon Identifications in…34Silverman proposes the concept of identity at a distance: the possibility to iden-tify with the other and the difference as a means of contaminating the fixed limits of identity. In her words:the infant initially responds to the reflection of its body as a separate thing [...] that reflec-tion provides an image in relation to which it somehow orients itself. The reflection offers what, for lack of a better expression, I will call ‘identity-at-a-distance’. Such an identity is, of course, inimical to the very concept implied by that word, which literally means ‘the condition or quality of being the same’. Identity-at-a-distance entails precisely the opposite state of affairs—the condition or quality of being ‘other’. (Silverman, 1996, p.15)This is possible due to the– little explored– excorporative character of identifica-tions capable of crossing the difference. However, as suggested by Hatrick’s pho-tography, this conceptual supply is not enough to radically question the criteria that organize exclusion. Before this requirement, I put forward the potential of conceiv-ing a diaspora of identity. The idea of identifications in process – linked with Butlerian gender performativity – must be met with another implicated aspect: drive.8 Silverman states that the aesthetic work is one which resists our attempts to assimilate the ideal image. Hatrick’s aesthetic work embraces failure and thus opens the way for the irruption of the pulsional dimension that underlies the dispossession and loss of any ideal image of self capable of exorcizing otherness in an absolute way. Regarding this, loss of self in terms of diaspora must not necessarily evoke the sense of pain associated with forced and unwilling dispersion or confinement and exile (Gilroy, 1994). If we understand identities with the spatial metaphor of terri-tory and accept the normative violence of operations that divide their plots into discrete exclusive identities, then the banishment of diaspora that we propose here from a cuir prism becomes positive dispersion. The diasporic territory involves agi-tation and dissemination of identifications.Hatrick allows us to think about the agitation and dispersion of the multiple unfoldings that underlie the dominant and unsustainable fiction of unity and coher-ence. We are disseminated, fractured not only by an overwhelming difference. After all, any identity is constitutively implicated in otherness. The supposed identitary coherence erases the existence of “differences within” (Braidotti, 1994, p.166). But this is not enough to fracture the normative terms that organize recognition, even less so to admit the loss of ourselves that it entails. Within this frame we propose cuir as that potential that dissolves and interrupts the logic that divides the intelli-gible and the unintelligible to the point that subjective localizations only count for the desiring potential of their situational singularity. This potential comes about in diasporic territory.8 Drive refers to a constant force whose source lies within the body. Through drive’s path, sexual satisfaction is attained. According to Freud (1920), drive exceeds and ruins, from the interstices, the normative representations that the self imposes upon sexuality. Drive is a persistent call to a state of stillness and full satisfaction (unattainable), the backdrop that shakes all psychic life. Drive takes us, through the unstoppable realization of desire and fantasy, to a point where the self, its identities, and (hetero)normative mandates shatter.A. Martínez35The diasporic character of the failure of identities refers to the pulsional dimen-sion that unhinges identifications. The cuir diaspora refers to a radical negativity that, as such, does not find a place in fixed and stable identitary territories. The dispersion that dissolves identities is attached to the logic of drive that does not exclude pain or death. Thus, cuir irrupts in our artist’s photographic material with an antisocial characteristic of some contemporary theoretical positions.9 If, as Freud (1905/1979) signaled, human sexuality implies the existence of a “polymorphously perverse” (p.173) stronghold that the demand of sexual identities cannot conquer, then we must recognize the acephalous and antisocial character of these drives that overthrow the wishful ambition of rationally commanding our objects of desire.The exquisite work of Bernini (2015) allows us to be in contact with those mar-gins of queer theory that understand desire as overflow of the symbolic order. Resorting to the notion of death drive (Freud, 1920/1979), they conceive sexuality as what rationality and order stumble over. The radical uninterest in being assimi-lated– or even excluded from– a model of humanity appears as the hallmark of Hatrick’s political-aesthetical view. Much has been written on this matter. de Lauretis (2008) comments that:Freud’s notion of an unconscious death drive [...] conveys the sense and the force of some-thing in human reality that resists discursive articulation as well as political diplomacy, an otherness that haunts the dream of a common world. [...] I want to recover Freud’s suspicion that human life, both individual and social, is compromised from the beginning by some-thing that undermines it, works against it; something that may transcend it not from above or beyond, but from within materiality itself. (de Lauretis, 2008, p.9)Freud states that drive is “a concept on the frontier” (Freud, 1915/1979, p.117) capable of leading us, Teresa de Lauretis signals, to an odd, nonbinary place, a place where categorical oppositions between the psychic and the biological, between the level of the signifier and the materiality of the body, or between the organic and the inorganic no longer stand. Drive confronts us with what dismantles the pretension of coherence of any stable identity. Drives turn identities into heterotopic, nonho-mogenous places, places of transit and transformation. The drive is located in an in-between, precisely where there is no room for the binary logic of exclusion (Grosz, 2001) and where we only find constant movement of discompleting fluctua-tion. Drive is not reducible to the normative pretense of homogenizing our erotic practices, it unhinges our gender identifications and any sedimentation of identitary categories. Therefore, the diaspora of identity marks a non-territorialized area where the death drive lies. There, the implicit or latent cadaver located in the absent core of our impossible identity is constantly insinuated.9 Theorists such as Leo Bersani (2010) and Lee Edelman (2004) subscribe to the antisocial thesis of queer thought (Bernini, 2015). They note that Butler heads for the utopian horizon of social rearticulation where multiple identities can legitimately coexist. In the eyes of a queer antisocial positioning, Butler’s proposal is frustrating because it shatters the critical potential that the queer element brought along in its early 1990s version. If queer promised a frame to embrace all radical oppositions to the norm, its own unfolding degraded before the force of the taxonomies that Foucault well pointed out in the components that weave together the apparatus of sexuality.3 The Diaspora of Identity. A Cuir Look upon Identifications in…36Before the continuous pulsional distotalization, identities face the normative mandate of being reinstalled in a repetition that entails a constant differing, “it is difference as difference, a deferral of any resolution into self-identity” (Butler, 2008, p.140). Like this, the idea of spatial permanence of the identitary territory with no interruptions or temporal scansions hides the existence of a continuous process of self-translation. The idea of permanent identitary banishment, typical of the idea of diaspora, dismisses the sacredness of the idea of an original. Alongside Butler, we affirm the nonexistence of an original substrate that petrifies the authen-ticity of normal subjective localizations. Thus, the diaspora of identity entails pure movement as, since there is no original identitary territory, the displacement becomes ontological condition– close to what Butler (1988) has named, in passing, “an ontology of present participles” (p.521). Subjectivity is deterritorialization, so there is no other territory to appeal to widen or question one’s own identity. The diaspora of identity allows us to demarcate a chaotic and strange instance for nor-mative pretensions, a spectral area of turbulent pulsional flow that overthrows any pretense of territorialization in frailty and instability.According to Kristeva (1984) the symbolic dimension where language and its sought after semantic totalization tumble upon the semiotic dimension. Thissemiotic chora is no more than the place where the subject is both generated and negated, the place where his unity succumbs before the process of charges and states that produce him. We shall call this process of charges and states a negativity. (p.28)Drives lie in that semiotic dimension where “a permanent negativity that destroys the image” (p.47) that the normative frames impose occurs. The semiotic witnesses the “return of the drive functioning within the symbolic, as a negativity introduced into the symbolic order, and as the transgression of that order” (p.69). It is impos-sible to represent the semiotic. The force of the drive is not reducible to any identity. Even when the process of constitution of the subject inevitably adopts the limits that sociosexual identities impose, it is not possible to suffocate the desiring flows. Drive acts as an underlying polymorphous perverse, acephalous, incapable of being orga-nized under nominations proposed by identities.The blind pulsional spot entails a perverse core, unacceptable for the heteronor-mative pretense of intelligible identities. Undisciplined drives expose the subject’s defeat. Authors like Bersani (2010) project this disruptive perverse potential capa-ble of even fostering the self-destruction correlating the desiring unfolding of fan-tasy, the loss of domain and diluted, deregulated meaning. Edelman (2004) suggests the adoption of a figurative identification with death drive as antisocial enjoyment, a figure capable of undoing the senses that integrate identity and heteronormativity (de Lauretis, 2008).Pulsional negativity is capable of dismantling identifications from the display of the acephalous force that recognizes no ordering in the way of representation that organizes identities. This pulsional dimension that circulates in a hyperbolic manner in areas not legitimized by heteronormativity becomes allegory of the abject and of radical alterity regarding language. The drive underlies as unwanted surplus below all intelligible forms and, at the same time, recognizes no social order. The constant A. Martínez37kindling of the unarticulated in language leads to the failure of the identifications that intertwine conventional identities.Freud confronts us with a radical dispossession. We have less control over our-selves than the dictum of the modern subject and its imperative of rationality and pretense of autonomy might be willing to admit. Affirming that we are pervaded by irrationality means wounding the pretense of totalization that the register of sense intends. Fantasy detotalizes and pulverizes what Deleuze (2002) names as the shackles of symbolic mediation. Identities, in any of their shapes are not exempt from fantasy. Even those identities that gravitate near the heterosexual norm cannot rid themselves of the perverse drama characteristic of fantasy and pulsion.The categories of drive and unconscious fantasy confront us with the constitutive irrational stain of or subjectivity, as well as undermine the distinction between nor-mal and pathological. This is one of its most important political implications. Every subjectivity must withstand the siege of the anti-communal component, perhaps the rawest form of irruption of the negativity that is intrinsic to death drive. If, as Silverman (1983) and Butler (2007) note, the subject is articulated as such when it finds a place in discourse that makes it intelligible, there is no place for drive there. Drive returns to us a vibrant bodily surface with flows that recognize no predeter-mined course. It dissolves not only any pretense of biological determinism but also of willfulness and rationality. Antisocial queer theory recognizes the polyvalent forms in which desire is produced, experienced, and expressed. The willful, ratio-nal, free, and autonomous self is disturbed by a multiple, polymorphous, perverse sexuality. Desire confronts us with the possibility of being thrown outside ourselves.What is experienced as desire, fantasy, longing, pain, risk, incoherence, and irra-tionality does not respond to the logic of identities but to the overflow ofdrives. Thus, the cuir must be preserved as a signifier whose greatest value is recognizing its own limits– as any nomination– when it comes to capturing and totalizing desir-ing valences. Cuir does not mean the diverse identities of those who do not identify as heterosexual. Cuir confronts us with the stamp of that negativity that guarantees the impossibility of capturing desire. We must understand cuir as the field of dispos-session where identities cannot control themselves, where desiring experiences and expressions of pulsional sexuality grow and manifest in those places where the sub-ject collapses, in the shadows of cuir excess that slips past the identitary categories that try to produce, institute, discover, capture, and finally control the subject.The collision between identity and drive is what we here name diaspora of iden-tity. The diasporic identity challenges the inevitable emergence of the subject under normative identitary frames with the pulsional negativity that detotalizes the inten-tion of diluting the subject in the level of sense. It also holds in itself the epistemo-logical potential to suspend the idea of frontier. The way in which Butler (2007, 2008) and Silverman (1996) resort to the idea of identification does not question the binary structuration of inclusions and exclusions. Hatrick offers us an aesthetical- political support from which we can suspect the cuir potential that we are interested in signaling. Hatrick’s art, as Kristeva notes on art in general, is the only means of transgressing and the way of maintaining the symbolic function under the assault of negativity. Her photographic itinerary offers local expressions that find deep echoes 3 The Diaspora of Identity. A Cuir Look upon Identifications in…38in what Sedgwick (1993) understands as “the open mesh of possibilities, gaps, over-laps, dissonances and resonances, lapses and excesses of meaning when the con-stituent elements of anyone’s gender, of anyone’s sexuality aren’t made (or can’t be made) to signify monolithically” (p.8). In the same way, for Halperin (1995), the term “queer” does not define a person or substantial attribute, or particular identi-tary feature, but rather states a position, “whatever is at odds with the normal, the legitimate, the dominant [...] demarcates not a positivity but a posicionality vis-à-vis the normative” (p.62).3.4 Concluding RemarksButler (2007) suggests thinking of identity as fantasy of a fantasy to emphasize the absence of an original that provides solid ground for the array of identities. Thus, “the original identity after which gender fashions itself is an imitation without an origin” (Butler, 2007, p.269). As we have stated before, Hatrick is not interested in the processes from which our identities are produced and sustained over time but rather on their dispossession and annihilation. Hatrick’s photographs captured Shirley’s death on August 14, 2018. On this occasion, she crudely portrays a world too small, with no air and no room for aspects like desire, fantasy, contradictions, the instability of identifications, and the pain that flows throughout identities. But the rawness of a big part of her photographic record suggests that Shirley’s death is a moment as poetical as it is political. And thus our cuir look must admit the mate-rial life of bodies– unquestionably diasporic as the habitat of drive. The cuir nega-tivity that we have referred to is linked to the materiality of bodies as affluent of drive. Alongside Kristeva (1984) we regard “negativity as the very movement of heterogeneous matter” (p.113).Butler (2009) dedicated ample space in her recent production to the reflection upon the dispossession and vulnerability we are subjected to due to the materiality of our bodily existence. Cavarero (2009) states that every body is vulnerable given that it is always open to the other’s wound. This ontological feature is redoubled when social norms exert violence upon the body and worsen its vulnerability. In Butler’s (2009) terms, precariousness becomes precarity:a new bodily ontology, one that implies the rethinking of precariousness, vulnerability, injurability, interdependency, exposure, bodily persistence, desire [...]. The ‘being’ of the body to which this ontology refers is one that is always given over to others, to norms, to social and political organizations that have developed historically in order to maximize precariousness for some and minimize precariousness for others. [...] The more or less existential conception of ‘precariousness’ is thus linked with a more specifically political notion of ‘precarity.’ (p.15)Undoubtedly, lack of intelligibility ended Shirley’s material existence. The idea of diaspora of identity is not reduced to a discursive trope to epistemologically and ontologically reflect upon identities. The idea of diaspora never abandons its sense of forced, unwilling dispersion and the ongoing, continuous pilgrimage or A. Martínez39nomadism that can jeopardize life itself. Shirley is nomadic in several senses. She incarnates the diaspora of identity whose normative consequences are coercion or desertion involving those who unfold the poetic existence of dissolving territorial-izations. The idea of diaspora of identity ontologically questions the notion of iden-tity but, as its denomination evidences, still holds, within, the notion of identity in a political sense. Unquestionably, the course and material existence of abject people imprint political– not ontological– relevance on the notion of identity. The strategic appeal to essentialism is considered by Judith Butler when stating:My concern is that, if we accept the ruling norms that govern recognition, we might end up abandoning those who are in the margins [...] or creating a new series of margins [...]. I am in favour of ‘becoming intelligible’ and, at the same time, I am aware of the need to be criti-cal about the ruling forms of intelligibility. (Cano & Fernández Cordero, 2019, p.26)Cuir, as we have posed, needs to operate as a political supplement and epistemic vigilance of this strategic essentialism. Cuir negativity alerts us about the natural-ization/depoliticization of invariable identities covered in an exterior of change and transformation. Cuir reflections regarding Hatrick’s photographic proposal alert us about the queer turned perfect camouflage for fixed and stable identities.The political look that Hatrick proposes short-circuits the impregnable distance between identity and otherness, emphasizing that both otherness and identities are unfolded and out of themselves. On one hand, her portrait of Shirley unfolded and dislocated signals that, ontologically, the identification with culturally idealized or dis-idealized identitary frames inevitably fails. On the other hand, she invites us to face the experience of deficiency and disintegration of that diaspora that recognizes no identitary territory. In this diasporic non-place, drive disturbs identification, and our sameness scatters erasing the frontiers that separate us from otherness. Once again, this does not imply denying the relevance of those political keys that allow us to explain the demonization of certain abject destinies of identification.Hatrick’s photographs suggest that every identity is sieged by drive. The deadly aspect of drive confronts us with a rationality that stumbles upon sexuality (Freud, 1920/1979). It also marks our collective failure of creating space for abject aesthet-ics signaled as punishable places. Our photographer confronts us with the limits of every identity, with lacking, drive, masochism, desire, pain, fantasy, and the entire dimension of sexuality that locates us outside ourselves and dissolves every identi-tary frontier. In this sense, the notion of diaspora of identity refers to a spatial dislo-cation that annihilates the idea of frontier and, atthe same time, denounces the obsession over an inexistent origin. The way in which, here, we prefer to interpret Hatrick’s aesthetic proposal suggests that the illusion of domain, self-control, coher-ence, unity, and stability is culturally projected as a political operation that territori-alizes the social field in areas where recognition circulates and others where it is denied. In this sense, the notion of diaspora of identity highlights the need to recog-nize the material consequences of those identities that are confined to abject territories.Hatrick values and eroticizes failure– that thorn in the side of the pretense of coherence– and that is precisely where the potential of her photography lies. She 3 The Diaspora of Identity. A Cuir Look upon Identifications in…40does not offer a set of subjective identities for us to identify with or redeem. She shows us that diversion, interruption, failure, incoherence, dispossession, and death are a part of the way in which we constantly and ontologically become, are done, and undone. In this sense, Hatrick’s photographic work is cuir. It makes us look at ourselves from “where we are not,” because “there” the fracture of our sameness is more evidently jeopardized– the forces that disturb the identifications that wander around foreign areas. The diaspora of identity notes that we simultaneously are there where we cannot be and are here where we are not– that area with no clear territory where we disintegrate in a constitutive failure.Hatrick’s photography allows us to reflect upon the diaspora of identity as it sug-gests more than the existence of identifications that escape the normative mandate that imposes hegemonic identities. Although capable of crossing the abyss of differ-ence, identifications must struggle to recompose stable forms of identity facing the pulsional magma that makes sexuality a quest for pleasure that is acephalous, per-verse, and polymorphous. The diaspora of identity confronts us with the incoher-ence, with the drive that dispels identifications from the fantasy of a stable, permanent, and coherent identity. Cuir aesthetic leads us, by the hand of Hatrick, to make contact with that negativity that dissolves us and marks the continuous dispos-session of ourselves.ReferencesAulagnier, P. (2007). La violencia de la interpretación. Del pictograma al enunciado [The vio-lence of interpretation. From Pictogram to statement]. Amorrortu.Bernini, L. (2015). Apocalipsis queer: Elementos de teoría antisocial [Queer apocalypses: Elements of antisocial theory]. Barcelona.Bersani, L. (2010). Is the rectum a grave? And other essays. University of Chicago Press.Braidotti, R. (1994). 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(1983). The subject of semiotics. Oxford University Press.Silverman, K. (1996). The threshold of the visible world. Routledge.Weir, A. (1996). Sacrificial logics: Feminist theory and the critique of identity. Routledge.3 The Diaspora of Identity. A Cuir Look upon Identifications in…43© The Author(s), under exclusive license to Springer Nature Switzerland AG 2022R. A. Chaparro, M. A. M. Prado (eds.), Latinx Queer Psychology, https://doi.org/10.1007/978-3-030-82250-7_4Chapter 4Resisting by Existing: Trans Latinx Mental Health, Well-Being, andResilience intheUnited StatesJasmineM.Koech, JulesP.Sostre, GabrielM.Lockett, KirstenA.Gonzalez, andRobertoL.AbreuWithin the United States, the term Latino encompasses an ethnic identity noting descendants of those from Latin America and/or the Caribbean who have emigrated from their country of origin or whose ancestors have emigrated from their country of origin (Barerra & Longoria, 2018; Delgado-Romero, 2001). Importantly, the eth-nic identity of Latino/ Latina is separate from racial identities though this is often conflated (Sandrino-Glasser, 1998). Following the gendered endings that occur in the Spanish language, Latino and Latina only are applicable to those who identify within the gender binary (male or female). Though the term Latino/Latina/Latinos/Latinas is widely recognized among Latin American and Caribbean descendants, a more inclusive term Latinx was introduced to allow those who identify outside the gender binary to identify their ethnic heritage (Scharrón-del Río & Aja, 2020). In an effort to be mindful and inclusive of all gender identities, we usethe term Latinx throughout this chapter except when referring to individuals who self-identify as Latino or Latina.Trans, an umbrella term that encompasses several identities (i.e., trans, nonbi-nary, agender, gender fluid, gender nonconforming), includesthose whose gender identity does not match their assigned sex at birth (Jones, 2019). The term is used by individuals who have a wide range of gender nonconforming identities (Jones, 2019). Additionally, the term includes drag queens, aggressive/masculine women, and feminine men (Valentine, 2007).For the purpose of this chapter, we will focus on those at theintersection of the two previously described identities: Latinxand Trans. Crenshaw (1989) denoted J. M. Koech · K. A. Gonzalez University of Tennessee Knoxville, Knoxville, TN, USAe-mail: jkoech@vols.utk.edu; kgonzal6@utk.edu J. P. Sostre · G. M. Lockett · R. L. Abreu (*) University of Florida, Gainesville, FL, USAe-mail: lockett.gmoon@ufl.edu; rabreu26@ufl.eduhttp://crossmark.crossref.org/dialog/?doi=10.1007/978-3-030-82250-7_4&domain=pdfhttps://doi.org/10.1007/978-3-030-82250-7_4#DOImailto:jkoech@vols.utk.edumailto:kgonzal6@utk.edumailto:lockett.gmoon@ufl.edumailto:rabreu26@ufl.edu44intersectionality as a tool to examine those with multiple marginalized identities in ways to advocate for their presence in law, politics, and academic theory. This per-spective requires multi-angle axes to examine the experiences of individuals who commonly lack representation. By centering these voices, their narratives are heard, acknowledged, and respected, and scholarship can address how multiple systems interact to sustain the different levels of oppression these individuals experience (Crenshaw, 1989).The authors of this chapter will be using the term “folx” to actively include people of color and Trans people, and the capitalization of Trans, Latinx/Latino/Latina, Indigenous, Black, and Immigrant occurs for the purpose of equality, respect, and the visibility these people are entitled to but are often denied through oppressive systems and scholarship.4.1 Why theFocus onMental Health?When considering Trans Latinxs within the United States, their intersecting dis-criminatory experiences could include transprejudice/transphobia, ethnic discrimi-nation, and/or colorism. It is important to highlight that Latinxs can be of any racial group, so the distinction between discrimination based on ethnicity and discrimina-tion based on race needs clarification. Colorism is the systemic favoritism providing privilege to those with lighter skin tones in realms such as education access, income, employment, and housing and is influenced by the larger system of racism within the United States on individual, institutional, and systemic levels (e.g., Hunter, 2007). Ethnic discrimination is unfair treatment experienced due to belonging to a specific ethnic group (Lee, 2005). Transprejudice includes viewing in a negative way, stereotyping, or expressing discriminatory behaviors toward those whose gen-der appearance or identity is not expressed within traditional gender binary norms (King et al., 2009). Transphobia is the irrational fear, hatred, intolerance, and/or emotional disgust directed toward individuals who appear to not adhere to societal expressions of the gender binary (Hill, 2002; Nagoshi etal., 2008).All of these mentioned factors can contribute to minority stress or the constant stressors experienced due to oppression, discrimination, and stigmatization of those with marginalized identities (Meyer, 1995, 2003). Individuals who hold multiple marginalized identities experience heightened stress that is connected to negative mental health outcomes and lack of access to quality mental healthcare (Cyrus, 2017; Seng et al., 2012). Preliminary work has indicated that for Trans Latinxs, perceived discrimination can negatively affect mental health in a myriad of ways such as unusually high rate of suicide attempts (Hendricks & Testa, 2012; Pachankis, 2015), substance use (Gilbert et al., 2014), and depression (Sun et al., 2016). Therefore, it is crucial to continue to examine factors that could influence the mental health and well-being of Trans Latinxs as well as offer potential solutions.J. M. Koech etal.454.2 ImmigrationAccording to the U.S.Census Bureau (2019), there are approximately 45.8 million Immigrants living within the United States, with over half migrating from Latin America. Latinx Immigrants come from diverse linguistic and cultural backgrounds resulting in unique, diversified needs within the context of the United States. While scholarship on Latinx Immigrants has grown, individuals within this community who are holding multiple marginalized identities are continually erased from these narratives; consequently, their needs are not discussed, and systems are not held responsible for failing to meet these needs. Cerezo et al. (2014) emphasized the importance of Trans Immigrant Latinas’ lived experiences by making a call for more scholarship embracing this population while challenging the oppressive sys-tems affecting them. Within this section, the unique experiences of the Trans Immigrant Latinx population will be explored. Experiences ofImmigrationBlackwell and Ford (2009) break down the immigration process into three separate stages: pre-migration, migration, and post-migration, whereby there is a potential for trauma within each stage. Pre-migration trauma encompasses experiences endured prior to the evacuation of the home country. Migration trauma includes experiences during the journey from the country of origin to the desired country. Finally, post-migration trauma experiences are those that occur after reaching the destination country. Regardless of the extensiveness of preparation involved in immigration, oftentimes Latinxs experiences are fraught with trauma (Blackwell & Ford, 2009). Specifically for Trans Latinxs, immigration trauma could include heightened exposure to sexual, physical, and/or emotional abuse (Anderson, 2010; Cerezo etal., 2014; Chávez, 2011). Trans Acceptance andSafetyTrans individuals living in Latin America are exposed to much higher rates of vio-lence compared to other areas of the world, with approximately 79% of murders of Trans and gender-diverse people worldwide occurring within Latin America between 2008 and 2019 (Transgender Europe, 2019). Trans Latinxs have shared stories of verbal, physical, and sexual victimization from family, community mem-bers, medical providers, and law enforcement in their country of origin; these expe-riences of pre-migration trauma were identified as important motivations for choosing to migrate to the United States(Cerezo etal., 2014; Salas, 2019). Adrianna, a Mexican Trans woman, spoke to the severity of persecution faced as a Trans 4 Resisting by Existing46woman prior to emigrating, “[In her country of origin] they will burn you alive because you are transgender. You would be hit, mistreated, your hair cut, they will burn you… it’s horrible, it’s hell on earth. [In the United States], I am free….” (Cerezo etal., 2014, p.175). Throughout the transit from their country of origin to the United States, Immigrants witness and endure abuse, violence, and discrimina-tion from “polleros” (migrant smugglers), gangs, armed forces, local police, and immigration agents (Bronfman et al., 2004; Infante et al., 2011). Latinx Trans Immigrants are even more vulnerable to experiencing verbal, physical, and sexual assault while en route (Cerezo etal., 2014).Unfortunately, the experiences of violence and discrimination do not disappear upon arrival to the United States. As a result of Trump’s continued poisonous rheto-rics, the political climate post-2016 election has condoned an increased expression of xenophobia (the fear and negatively biased attitudes about individuals from other countries, cultures, or ethnicities; Yakushko, 2009), transphobia, transprejudice, racism, and colorism (e.g., Abreu, Gonzalez, Capielo Rosario et al., 2021). For recent Latinx Trans Immigrants, they are battling the combination of these height-ened biases in novel social surroundings with a potential lack of social support (Keuroghlian etal., 2018). Undocumented Trans Latinas are disproportionately vul-nerable to the negative mental health impacts associated with these experiences of discrimination and violence, such as higher rates of depression and suicidal ideation (Bazargan & Galvan, 2012; Yamanis etal., 2018). Gender Identity FreedomTrans Latinxs have experienced cultural,other regions of the world, mainly North America and Europe (as regions with strong influence in actual understanding and knowledge about psy-chology (see Danziger, 2006)), as well as its own constant (re)organization as a Latin American region.What do Latin American countries have to share and communicate with each other? Between regions that have undergone colonization processes such Africa and Asia? These questions are part of contemporary processes of decolonial reflection that involve privileged minority that reside in WEIRD (Western, educated, industri-alized, rich, democratic) societies but also to the lives of the global majority of the R. A. Chaparro (*) National University of Colombia, Bogotá, Colombiae-mail: rachaparroc@unal.edu.co M. A. M. Prado Federal University of Minas Gerais, Belo Horizonte, Minas Gerais, Brazilhttp://crossmark.crossref.org/dialog/?doi=10.1007/978-3-030-82250-7_1&domain=pdfhttps://doi.org/10.1007/978-3-030-82250-7_1#DOImailto:rachaparroc@unal.edu.co2world – especially those who live in marginalized cultures of the global South (Bhatia, 2018).Latin American psychology has been characterized as a topic that is reflected mainly from within, that is, from psychology professionals who inhabit the territory and who have been participants in the growth of psychology since its beginning (documented since 1947) as students, teachers, and professional psychologist doing a situated research and practice. Therefore, the approaches are located in its begin-nings, its local and regional development, as well as searching for characteristics that delimit its positioning at a local, regional, and global international level. All this processis in the middle of the construction of its own identity (see the compilations on the history of Latin American psychology by Arias (2011) and Ardila (2018)).Searching for identity in Latin American psychology comes from the recognition of conditions of inequality that have involved dependence on “imported” models and theories (recent logical positivism, Anglo-American psychology, and European psychoanalytic currents), lack of originality, little participation in global agendas of knowledge, and low academic productivity. Other particular characteristics include the increasing number of psychologists per capita, the scientific orientation and the emphasis on applied psychology (related to the orientation toward the human being as the center of the reflection), and the need for a psychology oriented to respond to social demands that are linked with social activism (Alarcón, 2002; Castro, 2014; Ardila, 2018). This social emphasis has permeated the development of community psychology (Montero, 2018), since Latin America is in the midst of conditions marked by different democratic processes/dictatorships, the predominant influence of the Catholic church (and other such as Pentecostal and Christian movements), as so as economic changes (struggling with economic inequalities) in the particulari-ties of the globalized world. Human sexuality in this context is another element that has historically been problematized in the understanding of Latin America.Psychology provides scientific knowledge about sexualities and influences polit-ical decisions (APS, 2010, 2015; APA, 2010; Nel, 2014; IPsyNet, 2018) in a recent well-defined focus on LGBTIQ+ studies (APS, 2010; Lesbian, Gay, Bisexual, and Transgender Concerns Office of the American Psychological Association, 2011; APA, 2012; BPS, 2012, 2019), which integrates an identity conceptualization and diverse experiences in sexualities. This last emphasis on sexualities can be widely located within the studies of sexual and gender diversities, which try to integrate epistemically emerging identities (new ways of naming outside of heterosexuality), in opposition to oppressive heteronormative schemes and homo/hetero dualism (Mogrovejo, 2008).LGBTQ+ studies have gradually included the perspective of sexual and gender diversity, and they have been predominantly elaborated with a long tradition from American and European perspectives. The proposal of this book is to focus on the different understandings and practices constructed from Latin American researchers that contribute to a broader application of psychological knowledge in LGBTQ+/sexual and gender diversity issues. We understand Latin America as a place with possibilities to permeate other regions far from its geographical limits.R. A. Chaparro and M. A. M. Prado3The recognition of violence against LGBTQ+ people, communities, groups, and families; the effect of post-Stonewall activism individualized in each country with its impact on policies for the inclusion of sexual and gender diversity; the effects of internal and external migrations; the particular political dynamics; conceptual resig-nification into all psychology areas; as well as the elaboration and production of new ideas and ways of doing psychology are elements that we consider relevant in the responses Latin American psychology has given to social transformations and demands for active participation in favor of the well-being of people, groups, and diverse communities. These responses from the Latin American psychology per-spective have generated a new branch of reconceptualization in the field, as well as a new theoretical critique to the mainstream psychological theories. The LGBTQ+ studies from this critical psychology framework have been introduced gradually (and recently) in many under- and postgraduate psychology courses around the region as a new discipline, area, and/or theoretical perspective as a queer psychology.This book reflects the contemporary comprehensive dynamic on gender and sex-ualities from the perspective of nine countries and the work carried out by different researchers around psychology that addresses LGBTQ+ and sexual and gender diversity issues. We grouped the chapters in three core components: 1. Theoretical contributions. From Spain, Rocío Garrido and Anna Zaptsi in Chap. 2 “Contributions of the Liberating Community Psychology Approach to Psychosocial Practice on Sexual and Gender Diversity” offer us an integrative conceptual framework from liberating community psychology in the under-standing and research of LGBTQ+ issues; this chapter has the potential to influ-ence other comprehensive ways of understanding the social phenomena that involve LGBTQ+ issues in psychology. From Argentina, Ariel Martínez in Chap. 3 “The Diaspora of Identity: A Cuir Look upon Identifications in the Photograph of Lariza Hatrick” incorporates the dialogue between the queer/cuir and psycho-analysis in a positioned reading in the interpretation and problematization of images/exhibitions/identities/places that involve the trans experience from the perspective of “abject bodies.” 2. Rethinking process of incidence. Histories in perspective. We have the Chap. 4 of Jasmine Koech and colleagues, “Resisting by Existing: Trans Latinx Mental Health, Well-Being, and Resilience in the United States,” where the understand-ing of Latinx is complemented with the visibility of geographical and identity issues, located in contexts that are considered problematic such as migration to the United States from Latin American countries. This point of intersection is relevant to consider in the dichotomous vision of Latin America (inside or out-side the United States) and the implicit understanding of limits around migration and trans experiences. From Puerto Rico, the Chap. 5 of Caleb Esteban and col-leagues, “LGBTAIQ+ Research in Puerto Rico: What Has Been Documented?”, presents a review of specific literature that shows the advances in positioning, from psychology, the issues that have been relevant in addressing LGBTQ+ issues of sexual diversity in Puerto Rico. This chapter has the potential to be a reference in research on LGBTQ+ issues, both in Puerto Rico and in other 1 Introduction:religious, and normative obstacles stop-ping them from expressing their gender identity in their countries of origins, such as denial of Trans existence, lack ofmatching identification and documentation post- transition, and societal norms forbidding them from coming out (Salas, 2019). Therefore, the potential for gender identity freedom in the United States is a moti-vating factor identified by several Trans Latina Immigrants (Cerezo etal., 2014).The above narratives of gender identity freedom, however, are not fulfilled as Latinx Trans Immigrants are finding themselves further displaced by the current political rhetoric due to their intersecting identities. Specifically, they face rejection as Immigrants by the general American population, as Latinxs by the LGBTQ+ population, and as Trans from other Latinx Immigrants (Cerezo etal., 2014; Gleeson & Sampat, 2018). Trans Latina Immigrantslack socioemotional support due to their gender identity and presentation (Cerezo etal., 2014). Mental health can be nega-tively impacted as a result of coping with ostracism and a lack of social support for one’s intersecting identities (Keuroghlian etal., 2018; Rhodes etal., 2013).J. M. Koech etal.47 Economic OpportunityTrans individuals face many barriers in their countries of origin including economic marginalization. Blatant discrimination in employment and education often results in a life of economic instability for Trans individuals (Cerezo etal., 2014; Salas, 2019). A prominent example of educational discrimination includes a Trans Latina, affirming her gender identity through apparel expression, being refused her degree for not dressing as a man during graduation photos; having a degree could have offered her more economic stability and a better quality of life (Salas, 2019). Consequently, some Trans individuals are motivated to migrate to the United States in hope of increased career opportunities, stable employment, livable wages, and improved living conditions (Cerezo etal., 2014).Unfortunately, employment discrimination thrives in the United States for indi-viduals who hold Trans, Latinx, and/or Immigrant identities through a lack of docu-mentation. Lack of documentation is a pivotal factor in determining who will be able to obtain gainful, legal employment; this issue is further complicated for Trans Latinx Immigrants. While some Trans Latinx Immigrants may have a form of docu-mentation from their country of origin, it oftentimes is mismatched from their name and gender identity (Cerezo etal., 2014), especially for Trans individuals who tran-sitioned in their country of origin (Salas, 2019). Morales (2013) documents that some Trans Latinx Immigrantsare forced to work under “false” identification that accurately reflected their name and gender identity; however, this can lead to com-plications in applying for, and being granted, asylum (Morales, 2013). Additionally, due to a lack of documentation, access to the legal protections provided by antidis-crimination laws are precluded, and therefore Trans-specific workplace vio-lencegoes unreported. Intergenerational ImmigrationAlthough this section highlights migration experiences, future US-born generations can also face rippling effects of immigration without the first-person experience of immigration. Latinxs maintain an “Immigrant” identity by resisting assimilating to the dominant US culture in favor of their own ethnic heritage (Smith, 2003). This lack of assimilation can be beneficial for a sense of ethnic identity (Gray et al., 2015), but also implies the vulnerability of experiencing the discrimination and stig-matization that accompanies Immigrant positionality within the United States. Similarly, traumatic experiences negatively alter mental health, especially if left untreated (Bombay etal., 2009), and can be transferred from parents to children through heightened responses to stressors (Lui, 2015). Therefore, Latinx parents can unknowingly transfer the negative mental health outcomes from traumatic immigration and assimilation experiences to future generations (Phipps & Degges- White, 2014). More research is needed to consider the intersecting identities of 4 Resisting by Existing48Trans, Latinx, and Immigrants to explore relationships with intergenerational immi-gration trauma.4.3 Interactions withLawFor Trans Latinxs, interactions with law enforcement can be a source of discrimina-tory and volatile experiences(Abreu, Gonzalez, Capielo Rosario et al., 2021). Research by Galvan and Bazargan (2012) has shown that Trans Latinas report being targeted by law enforcement officers and experience high levels of verbal, physical, and sexual assault. Seventy-one percent of Trans Latinas in this study reported they were not engaging in any type of illegal activity when stopped by law enforcement and were instead completing everyday tasks such as grocery shopping or waiting for the bus. Trans Latinas have additionally reported being misgendered in prison and jail cells, where police often force Trans Latinas to reside in male holding facilities (e.g., Bolivar, 2017). While in jail, Trans Latinas also report high levels of harass-ment and assault from other inmates without corrective measures taken by law enforcement personnel (Galvan & Bazargan, 2012). These interactions are trau-matic and reinforce a fear of law enforcement leading to the underutilization of police services when needed (Galvan & Bazargan, 2012).United States media relies on the stereotypical representations of Men of Color as being dangerous, specifically with Latinx Men of Color being portrayed as gang members, drug dealers, or other violent, evil characters (Mora, 2011; Oliver, 2003). These historic and current media representations infiltrate the criminal justice sys-tem and law enforcement through implicit and explicit biases (Lawson, 2015). Unfortunately, this disproportionately affects Black men and youth, as evidenced by the overwhelming amount of police violence toward this group even when unarmed (Lawson, 2015). Trans Men of Color are also prone to this danger. For example, after transitioning, Trans Men of Color report increased stigmatization, targeting, and hostility by law enforcement (de Vries, 2015). Survival Sex WorkLaw enforcement officers have commonly incorrectly assumed that any Trans Latina is a sex worker, which places all Trans Latinas at risk of being identified incorrectly as a lawbreaker (Woods etal., 2013). Some Trans Latinas are forced to engage in survival sex work due to lacking employment and other financial resources, and interactions with law enforcement may explain the inaccurate assumptions (Bolivar, 2017; Cerezo etal., 2014). Bolivar (2017) spent 14months learning about the cyclical nature of Trans Latina survival sex work. In this study, Trans Latinas documented difficulty securing long-term, legal employment and as a result many turn to survival sex work. This increases their probability of receiving a J. M. Koech etal.49criminal record and reduces future possibilities of securing long-term, legal employ-ment while maintaining reliance on survival sex work. Engagement in survival sex work leaves Trans Latinas vulnerable to experiences of trauma, such as sexual and physical assault from clients and police officers (in lieu of being arrested; Bolivar, 2017). The increased exposure to trauma, violence, and economic hardships that accompany survival sex work can contribute to negative mental health outcomes. The authors acknowledge that not all sex work is survival sex work, and some Trans Latinas engage in sex work as a conscious choice, not an economic necessity (see Canadian Observatory on Homelessness, n.d.) Detention CentersDetention centers are governmental facilities that have been used to target, imprison, and ultimately deport individuals from the United States for almost half a century,with a heavy focus on the deportation of Latinxs (Hernández etal., 2018). Detention centers are often run by private for-profit companies in a clandestine fashion whereby Immigrant detainees are treated as criminal offenders (Hernández etal., 2018). Prior to Trump’s election, 150 detainee lives were lost while being held in Immigration and Customs Enforcement (ICE) detention centers (the circumstances of which remain largely unknown) (Hernández etal., 2018). There is a documented history of a lack of resources and safety for Trans Latinxs held in ICE detention centers. Turney (2011) notes that detention centers often fail to meet the needs of Trans Latinxs. First, Trans Latinxs are often kept in detention centers that place them in cells according to their sex assigned at birth, which is especially dangerous for Trans women who are forced to reside in a men’s holding facility. Second, Trans Immigrant detainees often have limited access to report acts of violence and often do not receive adequate protection. Third, Trans Latinx Immigrant detainees are frequently denied medically necessary hormone therapy treatments or other transitional care. This is a violation of human rights as mental health services are vital to Trans Latinx Immigrant detainees to address adjustment to detainment, forced cessation of hormone therapy treatments, traumatic experi-ences, exposure to violence, removal of social supports, and potential deportation.Despite detention centers being legally used since the 1980s, a unit for Trans Latinx detainees was not opened until early 2017 (Collier & Daniel, 2019). This unit was created to attempt to solve the cisnormativity assumption that only male and female units are required within penal institutions. Trans detainees face sexual assault and other physical violence while detained, and prior to this unit, the solu-tion to this violence was solitary confinement (Collier & Daniel, 2019). This is counterintuitive as solitary confinement has been consistently documented to be toxic for the mental health of individuals because such confinement exacerbates preexisting mental health issues, cases of delirium, and the onset of novel, acute mental health issues (Grassian, 2006). Trans individuals in detention centers thus 4 Resisting by Existing50face an overwhelming increase in mental health symptoms due to the marginaliza-tion and abuse faced while detained. DeportationDeportation is a multistep process in which an individual undergoes forceful removal from the United States (USA Gov, 2020). The United States has deported over 57 million people since 1882 (Goodman, 2020) with Immigrants of Color, especially Latinxs (see Johnson, 2019), being a constant target under the facade of eliminating violence and drugs while maintaining safety and job security for US citizens (Freedom For Immigrants, n.d.). The Trump administration targeted Latinx Immigrants by expanding the deportation infrastructure while simultaneously elim-inating avenues of defense for those detained (e.g., ability to seek relief from depor-tation) and narrowing legal immigration opportunities (Hernández etal., 2018).Fear of deportation has intensified immensely for all Latinx Immigrants (undoc-umented, documented, and DACA receivers). For Trans Latinx Immigrants, this fear is further heightened by the experiences and/or witnessing of Trans-specific violence and discrimination in their country of origin (Salas, 2019). This pervasive fear of deportation for self and family members has been associated with increased psychological distress, depression, isolation, and alienation among mixed-status Immigrants (i.e., DACA receivers, or undocumented status; Alif etal., 2020).4.4 Mental Health Barriers andPotential SolutionsAccessing mental health services still includes multiple barriers for Trans Latinxs. Some treatment-seeking barriers for Latinxs may include access to multilingual providers, accessing providers who are skilled and prepared to work with this popu-lation effectively and supportively, and accessing providers who are aware of cul-tural limitations. Additionally, there are ways to structure a mental health practice to be more accommodating for Trans Latinxs. Barriers forLatinx ClientsWithin the Latinx community, there are cultural norms that promote avoidance of seeking mental health services. One norm is that therapy is for los locos (“the cra-zies”) and therefore is discouraged by family members and other social supports (Barerra & Longoria, 2018; Guarnaccia etal., 2005). Another cultural norm to con-sider is the use of services outside the Western mental health field to resolve symp-toms, such as consulting a curandero (healer; Acosta & Evans, 1982) or religious J. M. Koech etal.51sources (Kouyoumdjian etal., 2006). These cultural norms are important to keep in mind when approaching potential Latinx clients about their openness to receive mental health treatment. Barriers forTrans ClientsResearch indicates that Trans individuals note barriers of seeking treatment to include cost of treatment, previous bad experiences with healthcareproviders, fear of treatment, and stigma concerns (Abreu, Gonzalez, Mosley etal., 2020; Gonzalez etal., 2020;Shipherd etal., 2010). It is important to acknowledge that an additional deterrent of treatment-seeking could be a result of legislative discrimination in some states, referred to as conscious clauses(see review in Abreu, Sostre etal., 2021). Conscious clauses have been enacted to protect mental healthcare providers who elect to refuse clients who do not live within the counselor’s sincerely held belief system (Grzanka etal., 2019). Though the conscious clause does not explicitly per-mit the refusal of Trans clients, the interpretation of the law is collectively under-stood to target the LGBTQ+ group as a whole (Plazas, 2016). As a result of the potential for refusal of care, gender minority clients may find it especially difficult to locate an affirming, nurturing mental healthcare provider or may avoid seeking treatment altogether (Grzanka etal., 2019).Mental health providers are vital to the transition process. Yet transition-related care can be difficult to access for a multitude of factors, including low income, younger age, insurance coverage, low educational attainment, and healthcare dis-crimination (White Hughto etal., 2017). Despite this barrier, mental health profes-sionals are required to provide letters of evidence to support readiness for gender transitioning, and without these letters of evidence, Trans individuals cannot receive hormone therapy or gender-affirming surgeries (Budge, 2015). This access is medi-cally necessary for Trans individuals, and access to this care is associated with improved mental health, quality of life, and reduced gender dysphoria (White Hughto & Reisner, 2016; White Hughto etal., 2017). Multilingual ProvidersThe population of Latinxs within the United States is a heterogenous group that utilizes multiple languages. While the majority of this population speaks Spanish (73% of Latinxs; Krogstad etal., 2015), other languages are also being used on a daily basis for Latinxs to remain connected to ethnic identities (e.g., Indigenous dialects, Garifuna; England, 1999). A present factor in avoiding mental health ser-vices for Latinxs is their interpretation of their English sufficiency (e.g., Kim etal., 2011). Research has shown that those who can engage in multilingual counseling 4 Resisting by Existing52are able to benefit from the ability to express themselves more fully to their provider (Dewaele & Costa, 2013).It is crucial to note that the field of Western mental healthcare is largely produced for English speakers, and simply translating these services or interventions into other languages will not always be seamless or successful due to the erasure of cultural-specific languagecues such as figures of speech (Bradford & Muñoz, 1993). A simple, practical solution would be to train more diverse mental healthcare providers to include non-Western practices, encourage mental health practitioners to enroll in courses teaching languages and cultures outside their own worldviews or perspectives, and provide language interpreters so clients who cannot complete therapy in English can still access mental health services at no extra cost. Cultural HumilityLegal requirements for mental health providers do not currently require multicul-tural training to provide services or receive licensure, though it is recommended (Patallo, 2019). Cultural humility is a two-part concept where the first is a willing-ness to self-reflect on culturally embedded personal experiences and the second is to consciously attempt to understand the culturally embedded personal experiences and identities of others (Hook etal., 2017; Patallo, 2019; Watkins & Hook, 2016). Though ethical guidelines exist to aid in the practice of cultural humility (see, e.g., American Psychological Association, 2017), mental health providers could be unaware of the specific needs of Trans Latinxs. The Trans and Latinx populations report facing biases from mental health providers in the forms of microaggressions, inaccurate attributions of symptomatology, and erasure of culturally relevant infor-mation, and as a Trans Latinx person these harmful experiences are compounded (Abreu, Gonzalez, Mosley etal., 2021;Hook etal., 2017). Moreresearch is needed to explore the relationship between mental health service barriers and Trans Latinxwell-being.4.5 ResilienceResearch has also documented the positive influences on mental health and well- being in terms of resilience (e.g., Smith et al., 2010). Resilience, defined as an individual’s ability to cope with stressful situations, is an important tool in mitigat-ing the negative effects of minority stress to maintain positive well-being and good mental health (Harvey, 2007; Lee, 2005; Luthar etal., 2000; Masten, 2001; Meyer, 2015). Hobfoll etal. (2002) highlight two main types of resilience, community and individual. Community resilience is overcoming adversity due to close, nurturing social networks, whereas individual resilience is an internal strength used to over-come adversity. There is a complexity of developing individual and community J. M. Koech etal.53resilience for Trans Latinxs because of their multiple marginalized identities (Salas, 2019). Community BuildingScholars have identified building/finding a supportive community as critical to developing resilience for Trans people (Singh et al., 2011), including Trans Adolescents of Color (Singh, 2013). Both Trans People of Color and White Trans folx have separately identified the Trans community, the LGBTQ+ community, micro-identities within the LGBTQ+ community, and the QTPOC community as a crucial source of resilience and support (Stone etal., 2019). Trans CommunityThe Trans community provides affirmation in gender identity and expression, access to social support with other non-cis individuals, and role models for resilience and recovery (Stone etal., 2019). Cassy, a White Latinx woman, emphasized the impor-tance of Trans community socialization, “There’s some things I just can’t talk to [my cis friend] about … She’s been with [me] through the whole transition and everything, but there’s just some stuff that a cis person doesn’t get” (Stone etal., 2019, p.12).Due to the presence of racism and the domination of White Trans voices within the Trans community, Trans People of Color may feel displaced (Singh, 2013). Additionally, those with nonbinary identities are commonly misunderstood and find their gender is not affirmed within the broader Trans community (Stone etal., 2019). Stephanie, a nonbinary queer person, shared their hesitation in disclosing their gen-der identity with other Trans people. “I found another volunteer who, he’s a Trans guy. And, we were talking about Trans things. I’m Non-Binary so, it was an issue. It’s hard to come out to people because people don’t understand [Non-Binary gen-der identities]” (Stone etal., 2019, p.14). LGBTQ+ CommunityPioneering activists Sylvia Rivera, a Trans Latina, and Marsha P.Johnson, a Black Trans woman, threw the first brick starting the Stonewall Riots and subsequently the Gay Liberation movement evolve(Evans, 2015; Terry, 2014). Due to this trailblaz-ing work, the development of the LGBTQ+ community space within US culture began and remains increasingly present today. Unfortunately, the history of the LGBTQ+ community is continually whitewashed, and these women were not only pushed out of their founded movement by White, cis, middle-class men, but they also constantly experienced violence from other activists demonstrating the 4 Resisting by Existing54presence of racism, transphobia, transprejudice, misogyny, and patriarchal values within the community (Terry, 2014). Even today, Trans individuals perceive at best a general ambivalence, resistance, and conditional acceptance within the LGBTQ+ community (Sumerau & Mathers, 2019), and more typically experience transphobia and hostility (Stone etal., 2019). Micro-identity GroupsIn response to the displacement within the Trans and LGBTQ+ communities, Trans People of Color are able to find belonging in micro-identity groups for queer and/or Trans People of Color (QTPOC; Stone etal., 2019). These micro-identity groups are created by acknowledging the existence of intersecting identities (e.g., ethnicity, gender) and creating intentional spaces for marginalized folx such as Trans Latinxs. These groups provide a stronger sense of belonging, a more authentic resonation with each others’ experiences, and greater support for the development of resil-ience. These groups also create specific social capital that helps individuals heal from trauma and navigate intersecting marginalization (Stone et al., 2019). Unfortunately, Trans Latinxs with additional marginalized identities, such as Trans Latinx Immigrants, nonbinary Latinxs, or Trans Afro-Latinxs, face difficulty find-ing a micro-identity group that resonates with all of their experiences (Stone etal., 2019). House andBall CommunityThe original House and Ball Community (HBC) was intentionally created in NewYork City during the 1920s (Kubicek etal., 2012) to provide an extensive sup-port network and recognition for local Trans People of Color (namely, Black, Latinxs, and Afro-Latinxs) and gay or bisexual Men of Color (Cahill etal., 2017). HBCs have since spread to major US cities to include Los Angeles, Oakland, Atlanta, Chicago, Philadelphia, Baltimore, and Washington DC and now are focused on providing stable, safe environments for homeless queer and/or Trans Kids of Color (Kubicek etal., 2012).Despite documented barriers to accessing quality care for LGBTQ+ and People of Color (Gates, 2014; Hayes etal., 2015), for HBCs residents, recent research has documented they are engaging in self-agency, accessing routine care at an increased rate, maintain insurance coverage, are out to their healthcare providers, have stable housing, and report having not traded sex in the last 6months (Cahill etal., 2017). Therefore, the HBC is contributing to a different narrative of increased well-being by bolstering community and resilience (Kubicek etal., 2012). It is important to acknowledge that the scholarship on HBCs is not exclusive to Trans People of Color. Therefore, more research should be dedicated to looking at the impactthat HBCs has on all Trans People of Color, including Trans Latinxs and Trans Afro- Latinxs exclusively.J. M. Koech etal.55 MentorshipAccessible mentorship is predictive of academic success and, through social capital avenues, increased usage of community and social support for Latinxs (Cardoso & Thompson,2010). Research not only supports the positive mental health effects of Trans individuals who have mentors but specifically notes the importance of Trans individuals having access to Trans mentors as a source ofaffirmation, support, and advice (Torres etal., 2015). On the mentoring side, some Trans Latinxs promote their resilience through their desire to be a source of social support for other indi-viduals with less community resources and protections (Cerezo etal., 2014). Joanna, a Trans Latina Immigrant, expressed how helping other Trans women give her strength and a sense of purpose: “I want to continue supporting my community. It makes me happy… to be helping the girls, even if we can’t protect, we can help empower them to move forward, help them by giving advice” (Cerezo etal., 2014, p.177). Erased CommunitiesThroughout the writing of this chapter, the authors identified two major communi-ties that were widely erased from Latinx scholarship: the Latinx Indigenous com-munity and the Afro-Latinx community. Therefore, investigation of Trans Latinx Indigenous and Trans Afro-Latinx experiences could not be represented. These communities and voices should be centered in research as their unique narratives matter, and the unexplored intersection of their multiple marginalized identities cannot be inferred or captured with the present literature. Indigenous LatinxsAs a result of colonization and oppression, Indigenous populations have been dis-placed spatially, dehumanized, and erased (conceptually and literally) from history, research, politics, and social justice (Hall, 2008). By centering Indigenous voices, power can be restored to Indigenous people, and the decolonizing of higher educa-tion can begin. Therefore, this section will not only explore the experiences of non- cisgender Indigenous Latinxs butalso pose a call to action for more scholarship to be devoted to this population.Prior to colonization’s imposed gender binary on Indigenous Latinx communi-ties, some held various labelling and understandings of fluid gender identities (Picq, 2019). For example, the Muxes of Juchitán are Zapotec individuals who self- identify as a third gender and adopt characteristics from each gender, with their gender expression being more feminine in dress and attire (Mirandé, 2016). Notably, the Muxes live within their society and culture very publicly demonstrating that a third 4 Resisting by Existing56sex/gender category is neither male nor female. Muxes are generally accepted within their community, and some Zapotec parents view them as a blessing from God (Lacey, 2008; Mirandé, 2016). Afro-LatinxsLatinx culture is prone to colorism resulting in the displacement of Brown and Black experiences and narratives (Adames etal., 2016). Recent work has investi-gated the diaspora associated with navigating both Black and Latinx cultures and identities separately and noted the combination of identities (e.g., being Afro- Latinx) has served as a tool of empowerment (García-Louis & Cortes, 2020). Within US research, commonly race and ethnicity are conflated as a single question forcing participants to choose either Black, Latinx, or an identifier of multiple responses (e.g., multiracial). Therefore, Afro-Latinx narratives are commonly reported inac-curately (e.g., as either Black or Latinx), not clarified (e.g., identified as a Person of Color), or removed prior to quantitative analyses to bolster statistical power. With the focus on intersectionality within qualitative methodology, experiences can be adequately captured and supported with direct quotations.In regard to Trans identity, some research has identified experiences of Black Trans folx (e.g., Brooks, 2016), though much research capturing these narratives are focused on HIV treatments (e.g., Frye etal., 2015) and therefore only report limited scopes in experiences for a subset of the Black Trans population. Additionally, this work often ignores the investigation of Trans Afro-Latinxs. Overall, scholarship needs to include more experiences of Afro-Latinxs in general and especially Trans Afro-Latinxs.4.6 SummaryThis chapter highlights the importance of using intersectionality to investigate the experiences of Trans Latinxs in the United States, including how these experiences influence mental health outcomes. Specifically, Trans folx and Latinxs each experi-ence minority stress, and when these identities are combined, the stressful experi-ences of discrimination, marginalization, and stigmatization are magnified. Several experiences were thoroughly investigated– immigration, interactions with law, bar-riers and access to mental healthcare utilization, and resilience– to examine each unique attribution to mental health outcomes for Trans Latinxs. Overall, key find-ings support thatthere is increased psychological distress for Trans Latinxs within the United States without adequate access and resources to improve their mental health. Additionally, much more research is needed to center intersectional Latinx voices, especially Indigenous Latinxs, Indigenous Trans Latinxs, Afro-Latinxs, and Trans Afro-Latinxs in scholarship.J. M. Koech etal.57 Appendix A Resources forProviders Seeking toWork withLatinx and/or Trans Communities 1. Guidelines for Psychological Practice With Transgender and Gender Nonconforming People (https://doi.org/10.1037/a0039906) 2. Multicultural Guidelines: An Ecological Approach to Context, Identity, and Intersectionality (http://www.apa.org/about/policy/multicultural- guidelines.pdf) 3. American Psychological Association Training Resources for Psychologists Working with LGBT Migrants and Victims of Torture (https://www.apa.org/pi/lgbt/resources/refugee- training) 4. Migrant Clinicians Network (https://www.migrantclinician.org/)Migrant Clinicians Network is a 501(c)3 is anonprofit organization that cre-ates practical solutions at the intersection of vulnerability, migration, and health. Theyprovide bridge case management, support, technical assistance, and professional development to clinicians in Federally Qualified Health Centers (FQHCs) and other healthcare delivery sites with the ultimate pur-pose of providing quality healthcare that increases access and reduces dispari-ties for migrant farmworkers and other mobile underserved populations. 5. UCSF Prevention Science (https://prevention.ucsf.edu/)The Division of Prevention Science is a highly productive, vibrant, and inno-vative group of scientists conducting cutting-edge, significant, high-impact prevention research. As prevention scientists, theyare committed to under-standing the etiology and prevention of social, structural, physical, and men-tal health problems in order to translate that knowledge to the promotion of health and well-being. Resources forLatinx and/or Trans Communities Health 1. The Refugee Health Information Network (https://healthreach.nlm.nih.gov/)The Refugee Health Information Netwrok provides multilingual, multicul-tural health information and patient education materials about health condi-tions and wellness topics. Created for Refugees, Asylees, and Immigrants. 2. Translatinx Network (New York; https://translatinxnetwork.org/)Translatinx Network has both a local and national focus, with a mission to promote the healthy development of Trans people through the delivery of a 4 Resisting by Existinghttps://doi.org/10.1037/a0039906http://www.apa.org/about/policy/multicultural-guidelines.pdfhttps://www.apa.org/pi/lgbt/resources/refugee-traininghttps://www.apa.org/pi/lgbt/resources/refugee-traininghttps://www.migrantclinician.org/https://prevention.ucsf.edu/https://healthreach.nlm.nih.gov/https://translatinxnetwork.org/58wide range of information. Through promotion, outreach in education, and capacity-building, theyencourage and strengthen the creation of safe and pro-ductive environments forTransgender women. 3. The Trevor Project (https://www.thetrevorproject.org/)The Trevor Project provides crisis intervention and suicide prevention ser-vices to lesbian, gay, bisexual, transgender, queer, and questioning (LGBTQ) young people under 25. 4. National LGBT Health Education Center (https://www.lgbthealtheducation.org/)National LGBT Health Education Center provides educational programs, resources, and consultation to healthcare organizations with the goal of opti-mizing quality, cost-effective healthcare for lesbian, gay, bisexual, transgen-der, queer, intersex, asexual, and all sexual and gender minority (LGBTQIA+) people. 5. Bellevue Program for Survivors of Torture (PSOT; NewYork City; https://www.survivorsoftorture.org/)Bellevue PSOT provides medical, psychological, social, and legal services to survivors of torture. Theyprimarily serve people who have already applied for asylum in the United States or who plan to apply for asylum. 6. Survivors of Torture International (https://notorture.org/) SURVIVORS empowers torture survivors to reclaim the strength and vitality that were stolen from them by brutal dictators and governments. The special-ized care SURVIVORS provides these vulnerable individuals helps them to become self-sufficient and healthy members of their families and of our community. Legal 1. Transgender Law Center (https://transgenderlawcenter.org/)Transgender Law Center (TLC) is the largest national Trans-led organization advocating for a world in which all people are free to define themselves and their futures. Grounded in legal expertise and committed to racial justice, TLC employs a variety of community-driven strategies to keep transgender and gender nonconforming people alive, thriving, and fighting for liberation. 1. The Sylvia Rivera Law Project (https://srlp.org/resources/)The Sylvia Rivera Law Project works to guarantee that all people are free to self-determine gender identity and expression, regardless of income or race, and without facing harassment, discrimination, or violence.J. M. Koech etal.https://www.thetrevorproject.org/https://www.lgbthealtheducation.org/https://www.survivorsoftorture.org/https://www.survivorsoftorture.org/https://notorture.org/https://transgenderlawcenter.org/https://srlp.org/resources/59 2. Mariposas Sin Fronteras (Tucson, Arizona; https://mariposassinfronteras.org/about- us/)Mariposas Sin Fronteras is a group that seeks to end the systemic violence and abuse of LGBTQ people held in prison and immigration detention. 3. Lambda Legal (https://www.lambdalegal.org/issues/proyecto- igualdad; https://www.lambdalegal.org/issues/immigration; https://www.lambdalegal.org/issues/transgender- rights)Founded in 1973, Lambda Legal is the oldest and largest national legal orga-nization whose mission is to achieve full recognition of the civil rights of lesbians, gay men, bisexuals, transgender people, and everyone living with HIV through impact litigation, education, and public policy work. As a 501(c)3 nonprofit organization, theydo not charge clients for legal represen-tation or advocacy. Advocacy andCommunity 1. The Latino Equality Alliance (Los Angeles, California; http://www.latino-equalityalliance.org/)The mission of Latino Equality Alliance (LEA) is to advocate for equity, safety, and wellness for the Latinx lesbian, gay, bisexual, transgender, queer + community. 2. The Audre Lorde Project (New York; https://alp.org)The Audre Lorde Project is a lesbian, gay, bisexual, two spirit, Trans and gender nonconforming People of Color community organizing center, focus-ing on the NewYork City area. 3. El/La Para TransLatinas (San Francisco, California; http://ellaparatranslatinas.yolasite.com/)El/La Para TransLatinas worksto build a world where TransLatinas feel they deserve to protect, love, and develop themselves. 4. QLatinx (Orlando, Florida; https://www.qlatinx.org/)QLatinx is a grassroots racial, social, and gender justice organization dedi-cated to the advancement and empowerment of Central Florida’s LGBTQ+ Latinx community. 5. Hispanic Black Gay Coalition (Boston, Massachusetts; https://www.tsne.org/hispanic- black- gay- coalition)Hispanic Black Gay Coalition (HBGC) is one of few nonprofit organizations in Boston dedicated to the unique and complex needs of the Black, Hispanic, and Latin@ LGBTQ community. They work to inspire and empower 4 Resisting by Existinghttps://mariposassinfronteras.org/about-us/https://mariposassinfronteras.org/about-us/https://www.lambdalegal.org/issues/proyecto-igualdadhttps://www.lambdalegal.org/issues/immigrationhttps://www.lambdalegal.org/issues/immigrationhttps://www.lambdalegal.org/issues/transgender-rightshttps://www.lambdalegal.org/issues/transgender-rightshttp://www.latinoequalityalliance.org/http://www.latinoequalityalliance.org/https://alp.org/http://ellaparatranslatinas.yolasite.com/http://ellaparatranslatinas.yolasite.com/https://www.qlatinx.org/https://www.tsne.org/hispanic-black-gay-coalitionhttps://www.tsne.org/hispanic-black-gay-coalition60Latin@, Hispanic, and Black LGBTQ individuals to improve their liveli-hood through activism, education, community outreach, and counseling. 6. Trans Lifeline (https://www.translifeline.org/)Trans Lifeline is a Trans-led organization that connects Trans people to the community, support, and resources they need to survive and thrive. 7. The National Center For Transgender Equality (https://transequality.org/)Advocates to change policies and society to increase understanding and acceptance of transgender people. In the nation’s capital and throughout the country, NCTE works to replace disrespect, discrimination, and violence with empathy, opportunity, and justice. 8. TransLatina Coalition (https://www.translatinacoalition.org/)The mission of TransLatina Coalition is to advocate for the specific needs of the Trans Latina community that resides in the United States and to plan strategies that improve our quality of life. 9. Somos Familia (https://www.somosfamiliabay.org/)Somos Familia builds leadership in our Latinx families and communities to create a culture where people of diverse genders and sexual orientations can thrive. 10. The Wall-Las Memorias Project (http://www.thewalllasmemorias.org/)The Wall Las Memorias Project is a community health and wellness organi-zation dedicated to serving Latino, LGBTQ, and other underserved popula-tions through advocacy, education, and building the next generation of leadership. 11. PFLAG’s Transgender Resources (https://pflag.org/search?keys=transgender&type=resource)PFLAG is the first and largest organization for lesbian, gay, bisexual, trans-gender, and queer (LGBTQ+) people, their parents and families, and allies. PFLAG is committed to creating a world where diversity is celebrated and all people are respected, valued, and affirmed. 12. Gender Proud (https://genderproud.com/)Gender Proud usesmedia to elevate justice and equality for the transgender community. 13. TransYouth Family Allies (http://www.imatyfa.org/resources.html)TYFA empowers children and families by partnering with educators, service providers, and communities, to develop supportive environments in which gender may be expressed and respected.J. M. Koech etal.https://www.translifeline.org/https://transequality.org/https://www.translatinacoalition.org/https://www.somosfamiliabay.org/http://www.thewalllasmemorias.org/https://pflag.org/https://pflag.org/https://genderproud.com/http://www.imatyfa.org/resources.html61 14. Allgo (http://allgo.org/qpocblog/)Allgo celebrates and nurtures vibrant queer People of Color communities in Texas and beyond. They accomplishthis through cultural arts, wellness, and social justice programming by supporting artists and artistic expression; promoting health within a wellness model; and mobilizing and building coalitionsamong groups marginalized by race/ethnicity, gender/gender identity, and sexual orientation/sexual identity in order to enact change. 15. Farmworker Justice (https://www.farmworkerjustice.org/)Farmworker Justice is a nonprofit organization that seeks to empower migrant and seasonal farmworkers to improve their living and working con-ditions, immigration status, health, occupational safety, and access to justice. 16. Entre Hermanos (Seattle, Washington; http://entrehermanos.org/)Entre Hermanospromotes the health and well-being of the Latino gay, les-bian, bisexual, transgender, and questioning community in a culturally appropriate environment through disease prevention, education, support ser-vices, advocacy, and community building. 17. Galaei: Trans Equity Project (Philadelphia, Pennsylvania; https://www.galaei.org/programs#transequityproject)Trans Equity Project is a for Trans* by Trans* program that offers peer sup-port and linkage to care. Trans Equity Project vision is to empower, educate, and connect the Trans* Community in Philadelphia and the surround-ing areas. 18. The Brown Boi Project (Oakland, California; http://www.brownboiproject.org/)The Brown Boi Project is a community of masculine of center women, men, two-spirit people, transmen, and allies committed to changing the way that Communities of Color talk about gender.ReferencesAbreu, R.L., & Gonzalez, K.A., Mosley, D.V., Pulice-Farrow, L., Adam, A., & Duberli, F. (2020). “They feel empowered to discriminate against las chicas”: Latina transgender women’s expe-riences navigating the healthcare system. Online first. 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Prado (eds.), Latinx Queer Psychology, https://doi.org/10.1007/978-3-030-82250-7_5Chapter 5LGBTAIQ+ Research inPuerto Rico: What Has Been Documented?CalebEsteban, AlíxidaRamos-Pibernus, AstridIrizarry-Rodríguez, LuisX.Díaz-Medero, EdnaMattei-Torres, andCoralJiménez-Ricuarte5.1 IntroductionThe Commonwealth of Puerto Rico is an archipelago on the Caribbean. It is the smallest island of the Greater Antilles. Puerto Ricans have a unique culture and identity through a strong preponderance of traditional Latin American values but the citizenship and influence of the United States as part of its unincorporated territory status. Among them more than 90% of its inhabitants identify as Christians, and there is an emphasis on “traditional family values” (Martínez-Taboas etal., 2018). Despite being a small conservative island, in the last decades it has remained at the forefront of psychological research with vulnerable populations, especially lesbian, gay, bisexual, trans and gender nonbinary, and other sexual orientations and gender identities (LGBTAIQ+).According to Martínez-Taboas etal. (2018) before 2002 there were no articles published about LGBTAIQ+ on Puerto Rican psychological journals. Also, the majority (>80%) of the articles published between 2002 and 2007 concerning LGBTAIQ+ were related to HIV/AIDS crisis. In 2007, the first task force to work with LGBTAIQ+ issues was created at the Puerto RicanPsychological Association (PRPA) the LGBT Community Issue’s Committee, now called Sex, Gender, and Sexual Orientation Diversity Committee. At the same time, publications, disserta-tions, and PRPA convention presentations and sessions numbers continue to increase.Lastly, according to Vázquez-Rivera et al. (2016), Puerto Rican psychology research has a focus on the consequences of the stigma and discrimination of C. Esteban (*) · A. Ramos-Pibernus · A. Irizarry-Rodríguez · L. X. Díaz-Medero E. Mattei-Torres · C. Jiménez-Ricuarte Ponce Health Sciences University, Ponce, Puerto Ricoe-mail: cesteban@psm.edu; aliramos@psm.edu; airizarry17@stu.psm.edu; ldiaz17@stu.psm.edu; emattei18@stu.psm.edu; cjimenez18@stu.psm.eduhttp://crossmark.crossref.org/dialog/?doi=10.1007/978-3-030-82250-7_5&domain=pdfhttps://doi.org/10.1007/978-3-030-82250-7_5#DOImailto:cesteban@psm.edumailto:aliramos@psm.edumailto:airizarry17@stu.psm.edumailto:ldiaz17@stu.psm.edumailto:ldiaz17@stu.psm.edumailto:emattei18@stu.psm.edumailto:cjimenez18@stu.psm.edu70LGBTAIQ+; however, it is time to move towards prevention models to reduce those disparities experienced by the community. For example, different studies have found bias and social distance from psychology professionals to the community, but psychology departments seem not to be addressing the problem; thus possibly this issue continues year after year (Esteban etal., 2016).This chapter aims to summarize pioneers, books, and psychoeducational and research articles that have been published concerning the health and well-being of Puerto Rican LGBTAIQ+. This chapter will be divided into four main categories to complete these aims: pioneers, books, review articles, and empirical articles.In order to develop this chapter, a qualitative literature review was conducted to identify scientific articles and books that addressed LGBTAIQ+ community in Puerto Rico. This search was guided by a list on LGBTAIQ+ publications in Puerto Rico which was last updated in November 2020 and provided by the Sex, Gender, and Sexual Orientation Diversity Committee of the Puerto Rican Psychological Association. Furthermore, additional search was conducted online in the following sites: Scientific Electronic Library Online (SciELO), EBSCO Host, ProQuest, PubMed, and ResearchGate to retrieve any unlisted publications and to add those that had been published between December 2020 and January 2021. The keywords used in this online search were LGBT, LGBT+, gay, bisexual, lesbian, trans, trans-sexual, transgender, and intersex + Puerto Rico. Articles that didn’t have a Puerto Rican sample were not included in this chapter. Pioneers Contributions forSexual Orientation: José Toro-AlfonsoJosé (Joe) Toro-Alfonso (1952–2015) was the best-known researcher and book author for the discipline of psychology on the Island (Martínez-Taboas, 2014). In 1988 he was the best graduate student in clinical psychology from the Caribbean Center for Advanced Studies, now Albizu University in San Juan, Puerto Rico. Among his professional career, he worked as director of various community organi-zations and primarily as full professor at the Psychology Department of the University of Puerto Rico until his decease. Since the 2000s, more than 80 research articles and 36 national and international books and books chapter have his name on it. Toro-Alfonso was distinguished with more than 30 prizes and awards, for exam-ple, in 2003 the APA’s Society for the Psychology of Sexual Orientation and Gender Diversity awarded him the Distinguished Contribution to Ethnic Minority Issues Award. In 2006 he was named Psychologist of the Year by the Puerto Rico Psychological Association. In 2009 he obtained the Interamerican Psychology Award. And in 2014 he obtained the Distinguished Professional Career Award and in 2016 and the Distinguished Padrino Recognition for Outstanding Lifetime Achievement by the National Latinx of Psychological Association (Arias- Gallegos, 2016).C. Esteban et al.71His research work started with the HIV/AIDS epidemic and its urgent needs (e.g., Toro-Alfonso, 2001; Varas-Díaz & Toro-Alfonso etal., 2001, 2002), but then he started moving to other urgent needs upon the study of homosexuality, bisexual-ity and men who has sex with men (MSM) issues (e.g., Toro-Alfonso etal., 2002), gender and masculinities (e.g., Toro-Alfonso & Varas-Díaz, 2006), sexual orienta-tion issues (e.g., Toro-Alfonso etal., 2006), homophobias (e.g., Toro-Alfonso etal., 2007), eating disorders in LGB+ (e.g., Toro-Alfonso et al., 2012), and the trans community together with Dr. Sheilla Rodríguez-Madera (e.g., Rodríguez-Madera & Toro-Alfonso, 2002, 2003), among other topics.Currently, the Psychological Research Institute (IPsi, its Spanish acronym) at the Social Sciences Faculty of the University of Puerto Rico creates, the first of its kind, the José Toro-Alfonso Collection. This Collection regarding gender and sexual ori-entation studies has over 948 books and 60 theses and dissertations (Psychological Research Institute, n.d.). Also, in his honor, the Sex, Gender, and Sexual Orientation Diversity Committee of the Puerto Rico Psychological Association has a scholar-ship for thesis and dissertation regarding LGBTAIQ+ (Diversidad, n.d.) Contributions forGender Identities: Sheilla Rodríguez-MaderaSheilla Rodríguez-Madera is a social scientist and researcher who has dedicated her career to the study of social conditions affecting the health of vulnerable popula-tions. Rodríguez-Madera completed her PhD in clinical psychology at the University of Puerto Rico in Río Piedras Campus. She was the executive director of the Puerto Rico’s Commission for the Prevention of Violence and past president of the Puerto Rico Psychological Association. Rodríguez-Madera worked as professor and coor-dinator of the Doctoral Program in Public Health specializing on social determi-nants of health located at the University of Puerto Rico Medical Sciences Campus. Currently she is a professor at the Department of Global and Sociocultural Studies at Florida International University. Rodríguez-Madera has published more than 20 articles in peer-reviewed journals, published 6 books, and participates extensively on national and international academic forums. She has received multiple research grants from the National Institutes of Health to conduct her studies.Rodríguez-Madera has been regarded as a one of the pioneers in the study and documentation of health disparities affecting the transgender community in Puerto Rico. Her contribution to the understanding of the health needs and experiences of trans women has been pivotal in informing policy development and further studies. Mentored by Dr. Toro-Alfonso, she was at the forefront of research studies about the trans population in Puerto Rico that began to emerge during the mid-1990s and were mostly focused on transgender women. These initial efforts were part of the research targeting the HIV epidemic which heavily affected LGBTAIQ+ (Rodríguez- Madera, 2009). Thus, research literature from the time aimed to include transgender women as part of the HIV prevention efforts (Toro-Alfonso, 1995; Rodríguez- Madera & Toro Alfonso, 2005). Findings from these pioneering efforts are, unfortu-nately, all too well known to date. That is, transgender women were found to 5 LGBTAIQ+ Research inPuerto Rico: What Has Been Documented?72experience higher social vulnerabilities, including poverty, discrimination, violence, and high-risk sexual practices (Rodríguez-Madera & Toro Alfonso, 2003). The first book on the topic in Puerto Rico, published by Rodríguez-Madera in 2009, high-lighted how the lack of visibility of the trans community in the Island hampered their quality of life. One key example is their neglect within the statistical reports of the Department of Health of Puerto Rico, something that unfortunatelyLGBTIQ+ Sexual and Gender Diversity Psychology from a Latinx…4 countries that are interested in the development of trends in research, impact, and historical-conceptual references on LGBTQ+ issues. From Brazil, Marco Aurélio Prado and Paula Sandrine Machado in Chap. 6 “Psychology and LGBTI+: Science, Power, and Politics on Queer Perspectives in Brazil” did a historical overview of central concepts linked to contextual changes in the way Brazilian social psychology understands and integrates dissident sexualities. From Uruguay, Paribanú Freitas de León in Chap. 7 “Psychology and the LGBTI+ Question in Uruguay: The Uruguayan Psychoanalysis Journal as a Case Study” complements Argentinian perspective, with a specific documentary exploration in highly influential psychoanalytical positioning in LGBTQ+ issues vs the reali-ties experienced from LGBTQ+ people, groups, and families in the country. 3. Research approaches. From Chile, Jaime Barrientos and Joaquín Bahamondes in Chap. 8 “Homosexuality Justification and Social Distance: A Cross-Cultural Approach from Latin America Using World Values Survey Data” make an inter-esting comparison of attitudes toward LGBT people in several cohorts and coun-tries. From Colombia, Reynel Chaparro and Javier Illidge in Chap. 9 “Psychology Training and Awareness of Heteronormativity: Understanding Emergent Strategies for LGBTQ+ Affirmative Care in Bogotá, Colombia,” from a lexico-graphic/in deep qualitative approach, exposed how institutionalized heterosex-ism in psychological training showed different group strategies to implement LGBTQ+ affirmative healthcare. Finally, from Costa Rica, Daniel Fernández in Chap. 10 “Queering Psychology or Psychologists? Retrospective Reflections of a Performative Autoethnographic Intervention in the Costa Rican Psychology Association,” an innovative methodological triad combining ethnographic per-formance, autoethnography, and archival queer perspective, shows us critically the role of “identity”/linked to the work of psychologist and the understanding of gender and sexuality issues. A lot of potential from a transgressional positioning and new ways to approach queer issues are addressed.ReferencesAlarcón, R. 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A. Chaparro, M. A. M. Prado (eds.), Latinx Queer Psychology, https://doi.org/10.1007/978-3-030-82250-7_2Chapter 2Contributions oftheLiberating Community Psychology Approach toPsychosocial Practice onSexual andGender DiversityRocíoGarridostill happens to this date as trans women are still included in men who have sex with men group statistics of HIV incidence.Literature on the topic has expanded during the past decade, and Rodríguez- Madera has been instrumental on this advancement. Research has since addressed several health issues ranging from injection practices (Padilla etal., 2018) to inti-mate partner violence (Rodríguez-Madera & Marqués-Reyes, 2006) but also regard-ing barriers and facilitators to access healthcare (Padilla et al., 2016; Rodríguez-Madera etal., 2017; Martínez-Velez etal., 2019) as well as the attitudes and competencies of healthcare providers and physicians towards the trans popula-tion (Rodríguez-Madera et al., 2019). However, it has only been recently that research has begun to address the health needs of trans men and gender non- conforming population (Ramos-Pibernus etal., 2016, 2020). The call for action for the reduction of health disparities among LGBTAIQ+ has led to an increase on studies targeting this population, which we will elaborate in more detail on this chapter. BooksIn the year 2007, an important piece of literature on civil rights was developed by Toro-Alfonso in collaboration with the Puerto Rico Civils Right Commission. They developed the book Por la vía de la exlusión: Homofobia y ciudadanía en Puerto Rico [By the way of exclusion: Homophobia and citizenship in Puerto Rico] (Toro- Alfonso, 2007b). This book intended to study the incidence of homophobic mani-festations on the Island and offered evidence concerning the homophobic attitudes that propitiated discriminatory environments among the public entities sworn to protect the civil rights of every citizen. Highlighting some of the findings, regarding experiences in governmental agencies, 43% (n=387) reported having experienced rejection while looking for services: 29.9% in the police department, 9.2% in the courtroom, and 7.9% in some of the agencies related to ADFAN.On the other hand, the results for the quantitative phase on governmental agency employees showed that 35% (n=32) of the participants reported moderate levels of prejudice towards lesbian and gay people, while 45.7% (n=53) reported low levels of social distance, 25% reported high levels of social distance, and finally 15.5% reported moderate levels of social distance.A few years later, Rodríguez-Madera (2009) published the book Gender Trans: Transiting the Gray Areas. Through its chapters the author includes research experi-ences and personal reflections mainly on the trans issues in the Puerto Rican C. Esteban et al.73context. This book is divided into six chapters, which the author calls stations which a review of the perspective theories that have tried to explain the concept of gender transgression; the body as a space of resistance for trans people and as a method in which people transmit who they really are; the stigma that persecutes this commu-nity; and a description of a research study about trans women in Puerto Rico.Another milestone towards education on diversity was achieved almost a decade later when Vázquez-Rivera et al. (2016) edited the first comprehensive book on LGBTAIQ+ issues in Puerto Rico, titled LGBT 101: An Introductory Look at the Collective. Its purpose was to create an introductory book about LGBTAIQ+ issues that is available for everyone. This book is divided in five general topics: historical issues, development, life experiences, bisexuality and gender identities, and legal issues that impact the communities. Nonetheless, each chapter includes historical, legal, and scientific data to support their statements.Following the publication of LGBT 101, Vázquez-Rivera (2019) wrote a therapy guide for professionals who work with LGBTAIQ+ individuals. This guide presents an introductory chapter where basic concepts on sexual orientation and gender iden-tity are discussed. It also provides templates for interviews, psychoeducation, and exercises to include in therapeutic sessions. Review ArticlesResearch on LGBTAIQ+ in Puerto Rico is a fairly young practice which has grown slowly through the last decades. In an attempt to summarize what had been pub-lished regarding the LGBTAIQ+ community in Puerto Rico, Martínez-Taboas etal. (2016) published a bibliometric analysis of all the published volumes (1981–2016) of the Revista Puertorriqueña de Psicología (RPP) and Ciencias de la Conducta (CC), two active psychology peer-reviewed journals in Puerto Rico. According to his findings, not one article about the LGBTAIQ+ community or human sexuality was published before 2002, and it is not until the year 2008 when a significant rep-resentation of articles was achieved in both peered-reviewed journals. Below are some review articles which have been published and address LGBTAIQ+ in Puerto Rico. HomosexualityIn 2005, Toro-Alfonso published a review article in which he examined different studies about homosexuality in the Caribbean and described the complexity of sexu-alities and methodological challenges related to these complexities. According to his data, some of the challenges faced where lack of a universal definitions for terms such as homosexual practices, little understanding on the perception of marriage among homosexuals, and misinformation related to what was called “normative behavior” among them. The author also questioned the inequity of the published 5 LGBTAIQ+ Research inPuerto Rico: What Has Been Documented?74articles noticing that many of them documented data about gay men, but very few studies had been conducted with lesbian women. He also pointed out a tendency to develop research proposals with a quantitative methodology, which promoted insuf-ficient qualitative data and, according to him, left out valuable information that would help better understand the definitions assigned to sexuality and to homoeroticism.To offer a critical point of view towards reparative therapy for homosexuals, Santiago-Hernández and Toro-Alfonso (2010) described the basis of these therapies that intend to “cure” homosexuality and proposed that not only do they lack a valid empirical foundation, but many recognized organizations in the world had warned about the ethical implications on the use of these approaches. These arguments where again addressed after the resurfacing debate on conversion therapies in Puerto Rico almost a decade later. Esteban and Díaz-Medero (2019) published an article that promoted the reflection on ethical practices and the different social contexts, such as political, social, religious, and the individual’s identity, which are attached to the discussion of conversion or reparative therapies. In saying so, the authors state that identities should not be treated as mutually excluding (i.e., a person should be either religious or sexually diverse) but should rather be strengthened and given equal amount of value.As was previously stated, one of the main gaps in the studies about homosexual-ity identified by Toro-Alfonso (2005) was the lack of literature developed on lesbian women in the Caribbean. This was again confirmed a decade later by Esteban (2015) who carried out a systematic review on lesbian women in Puerto Rico; only four doctoral dissertations were found to explore this topic at the time of the review. Two of them focused on domestic violence and the other half on alcohol and substance use. Some of the findings of these studies were that the most common type of abuse among lesbian partners was emotional, followed by physical and sexual abuse. It was also reported that lesbian women could identify sources of help and thus were reluctant to access it because they wanted to maintain their sexual intimacy with their partner, they thought the police would not take them seriously, and they did not want to be seen as weak.Lastly, Esteban etal. (2020a) summarized publications about gay men’s healthin Puerto Rico between the years 2000 and 2019in a published bibliographic/descrip-tive literature review which included thesis, doctoral dissertations, and published articles in the field of psychology. The results showed that 41% of the studies gener-ated about gay men during this time period focused on stigma, prejudice, social distancing, and discrimination, while some of the other published topics were sex-ual and gender identity, religion, spirituality, violence, alcohol and substances use, and life satisfaction. The authors concluded that there is much work to be done in highlighting positive aspects of the gay community on the Island.C. Esteban et al.75 BisexualityIn Puerto Rico, probably one of the most invisibilized sexual orientation minorities is the bisexual individuals. On this matter, Esteban and Vázquez-Rivera (2014) car-ried out a literature review to document certain challenges faced by the bisexual community when they try to disclose their sexual orientation. Within the challenges for disclosing sexual orientation, they found double prejudice (from heterosexual individuals as well as other sexual minorities), discrimination, and stigma. According to their findings, these adversities increase the probability of them experiencing psychological symptoms such as depression and alcohol and drug abuse.Vázquez-Rivera and Esteban (2014) published a literature review where they concentrated on bisexual people’s mental health. They presented available interven-tions and recommendations for clinical and research work with this population. Concerning mental health issues, a higher prevalence of mental health disorders was shown in bisexual people than in the heterosexual population and also greater dis-crimination and a greater risk of suffering from mental health disorders. Therefore, the authors recognized the need to generate more research on mental health and mental health services access. Moreover, they highlighted the importance of atti-tudes towards the LGBTAIQ+ community in psychotherapy and developing ade-quate competence to serve community clients, through the use of the LGBTAIQ+ affirmative model. Trans IdentitiesWhen searching for review articles about trans identities, two articles were found. The first by Toro-Alfonso (2007a) who elaborate on the sexual body, the transgres-sion of gender, and of desire. According to him, the body, the principal reference we have from others, must be seen beyond the Cartesian model which separates mind and body. This model proposed that the body is only understood through physiology and anatomy, leaving out what he called the social body. To the author, the human body acquires meaning through socialization and is constructed and deconstructed with the subjective actions of individuals in a continued trance with social norms. He also presented a view of the body as a duality between the one that is received and the one that is desired. He states that what we call transgressive is not something other than the corporeal manifestation of diversity and how each person defines and redefines their body.Rodríguez-Madera and Toro-Alfonso (2002) conducted a study in order to address the issue of trans community. They presented this concept as a phenomenon and an object of study through three models: biological essentialism, cognitivism, and social constructionism. The authors invite to evaluate and reflect on the role of psychology in this phenomenon.5 LGBTAIQ+ Research inPuerto Rico: What Has Been Documented?76 AsexualityIn an attempt to attend the scientific gap on other sexual orientations that have been less studied in the Puerto Rican academia, Faris and Esteban (2018) published a literature review to discuss the concept of asexuality and provided recommenda-tions for the clinical and research work. The authors exposed the invisibility of this identity and how it is viewed from different psychological and sexual theories. IntersexualityAnother identity that has not been studied enough in Puerto Rico is intersexuality. Only one review article conducted by Esteban etal. (2018) was found. This review explored the quality of life and the health panorama of the intersex community through a descriptive literature review. The findings suggest that the intersex com-munity presents a lower quality of life, especially in the sexual area and interacting with other people, present higher levels of psychological symptoms, and many of the conditions or symptoms that cause intersexuality present medical difficulties that worsen the intersex people’s life circumstances. GenderEsteban (2018) published a review article in which he proposed a renewal of gender perspectives calling out the need for the development of a new paradigm based on equity and not equality. According to this author, although the gender perspectives aim to close the inequality gap between men and women, it creates a dualized pan-orama that ignores the constructs of sex and gender as diverse and not a dichoto-mous spectrum. He also states that a new perspective should advocate for (1) the inclusion of intersexuality, (2) gender as a spectrum, (3) gender identity separated form sex identity, (4) sexual orientation as a spectrum, (5) elimination of heterosex-ist and cissexist narratives, and (6) modification in the education of diversity. Empirical Articles Prejudice andStigmaHomosexuality One of the most widely studied aspects with LGBTAIQ+ in Puerto Rico has been any variant of discrimination, stigma, prejudice, or social distancing. Toro-Alfonso and Varas-Díaz (2004) explored prejudice and social distance towards gay and lesbians among a sample of college students studying at University of Puerto Rico. The results showed moderate levels of prejudice and social distance towards gay and lesbians. These findings have been confirmed by a number of C. Esteban et al.77 studies (Fernández-Rodríguez & Calderón-Squiabro, 2014; Vázquez-Rivera etal., 2018; Rodríguez-Polo etal., 2018; & González-Guzmán etal., 2007). González-Guzmán etal. (2007) explored attitudes towards homosexual and lesbians among graduate students of General Public Health (GPH) and Health Education Program at School of Public Health, Medical Sciences Campus of the University of Puerto Rico. Their results show that 82.6% of the participants display prejudiced attitudes towards gays and lesbians, whereas 17.5% evidence a neutral or unprejudiced atti-tude. Other findings suggest 79.3% of participants reported low social distance towards this population, and 20.7% displayed high social distance.Vázquez-Rivera et al. (2012) explored licensed psychotherapists and clinical psychology graduate students’ attitudes towards gays and lesbians. Overall, grad students had more negative attitudes towards LG people than licensed psychologists in “anxiety towards psychotherapeutic intervention” and “self-evaluation of clinical competencies.” Both students and licensed psychologists who had formal training on gay and lesbians in psychotherapy reported more positive attitudes towards them. Nonetheless, this did not impact their anxiety levels towards psychotherapeutic intervention. Participants who’ve had worked with various gay and/or lesbian patients in therapy before reported less anxiety and more clinical competencies than those who’ve worked less with this population.Vázquez Rivera etal. (2018) explored attitudes of prejudice among licensed psy-chologists who were members of the Psychology Association of Puerto Rico (APPR) and worked as therapists towards lesbians and gays. Most participants (96.9%) exhibited positive attitudes towards gays and lesbians, while 3.1% exhib-ited neutral stances. Participants who identified as religious and assisted frequently to religious services had higher rates of negative attitudes towards offering their services to LG people. When exploring prejudice, 90.9% of participantsexhibited low prejudice, 8.1% moderate prejudice, and 1% high prejudice.Also exploring negative attitudes but towards men who have sex with men (MSM), Varas-Díaz etal. (2019) examined the behavioral manifestations of HIV/AIDS stigma among a sample of 100 physicians in training during simulated clini-cal interactions with MSM.The authors used an experimental design with standard-ized patient simulations, observational techniques, and quantitative questionnaires. The results showed that 95% of the participants provided the necessary physical contact and offered specific recommendations. Also, 89.8% did not explore social support, and 85% showed a condescending attitude. Significant positive correla-tions were found between stigma and HIV/AIDS and stigmatizing behaviors.Trans Identities Regarding stigma and prejudice towards the trans community, Francia-Martínez etal. (2017) conducted a descriptive exploratory study to examine attitudes, knowledge, and social distance levels in graduate students and psychology professionals in Puerto Rico. With a sample of 233 participants, 85.1% indicated a low prejudice towards the transgender community, 14.9% indicated moderate preju-dice, and 80.2% reported low prejudice. Meanwhile, 19.8% reported moderate prej-udice towards the transgender community. The authors found statistically significant 5 LGBTAIQ+ Research inPuerto Rico: What Has Been Documented?78positive relationships between religious services and prejudice levels towards trans-gender and transgender people.Rodríguez-Madera etal. (2017) also published an article on experiences among transgender women in Puerto Rico. For this study, a sample of 59 self-identified transgender women were recruited in the time period from 2011 to 2013. Experiences of violence among participants were common, with more than one third being dis-criminated for their gender identity. One fourth identified to have been discrimi-nated by social and/or medical services. Moreover, 35% had experienced verbal violence. Twenty-five percent of participants had experienced physical violence, while 16% had experienced sexual violence. Violence exposure levels were also common, with close to two quarters of the participants having known a transgender person who was killed. Half of the participants who were sex workers reported experiencing violence from a client.Similarly, Ramos-Pibernus etal. (2020) explored trans men’s stigmatizing expe-riences. These authors carried out a qualitative exploratory study where they per-formed focus groups, qualitative interviews, and ethnographic observations to a sample of 29 trans men. The findings were structured into three categories: struc-tural stigma, interpersonal stigma, and individual stigma. Within the category of structural stigma, the authors found that participants experienced stigma in health-care settings, workplaces, and traveling. In the interpersonal stigma category, they found that many experienced microaggressions. Regarding individual stigma, the participants indicated that they used avoidance as a coping strategy.Moreover, Ramos etal. (2018) developed and implemented a pilot intervention to reduce stigma and increase knowledge about the health needs of trans women. The authors evaluated the intervention’s acceptability and examined stigma and awareness levels before and after the intervention with a sample of 22 medical stu-dents from Puerto Rico. The results of the acceptability of the intervention showed that 95.5% of the participants were in total agreement with the importance of the material covered in the intervention. Also, 87.5% of the participants indicated that the intervention helped them increase their future doctors’ skills when working with trans patients. As for the differences in the stigma levels, these were not statistically significant.In order to measure psychotherapists’ attitudes towards the trans community, Esteban etal. (2020b) developed and preliminarily validated two instruments. One instrument aimed to measure attitudes towards transgenderism; meanwhile, the sec-ond one measured attitudes towards transsexuality. Their aim was to evaluate whether there were differences in attitudes towards the trans community in a sample of 131 students and psychology professionals. The results indicated that both the Scale of Attitudes of Psychotherapists towards the Transgender Community and the Scale of Attitudes of Psychotherapists towards the Transsexual Community had acceptable values for internal validity.Esteban etal. (2020c) developed and validated a scale to measure social distance towards the trans community in psychology professionals and graduate students. Furthermore, they evaluated whether there were significant differences in social C. Esteban et al.79distance between a sample of 127 psychology professionals and psychology gradu-ate students. The results showed that the scale obtained an alpha coefficient of 0.99 and the Spearman-Brown test, 0.98. Moreover, the authors deduced that the partici-pants do not show closeness or unconditional acceptance of trans people.LGBTAIQ+ Conjoined Studies Other empirical studies in Puerto Rico were developed using representation from different LGBTAIQ+. Rosario-Hernández etal. (2009) examined the relationship between the management of sexual identity at work, perceived organizational heterosexism, work attitudes, and LGB employ-ees’ psychological well-being. The sample consisted of 110 participants, of whom 70% identified themselves as homosexual, 20% identified as lesbian, and 9.1% as bisexual. These authors found that the management of sexual identity at work influ-enced work attitudes and psychological well-being. They also found that perceived organizational heterosexism seems to influence work attitudes but not psychologi-cal well-being.Luiggi-Hernández etal. (2015) conducted a study to explore the discriminatory behaviors perceived by LGBTAIQ+ people during a recruitment phase or interview for employment. The team assessed the relation between these experiences and psy-chological well-being. The sample consisted of 157 Puerto Rican LGBTAIQ+ par-ticipants who were recruited through social media. Findings suggest that 62.2% reported having experienced discrimination in the recruitment process. The most reported experience was listening to jokes (48%) or any form of negative comments (37%) about the LGBTAIQ+ community, 34% reported being asked about their sexual orientation, and 21% reported sexual harassment.Nieves-Rosa (2012) explored and described homophobic attitudes and social dis-tance towards LGBTAIQ+ people among students from University of Puerto Rico, Mayagüez Campus. Results showed that there is a negative correlation between how important religion is for the participant, how often they participate in religious activities, and low levels of prejudice. In addition, results showed a negative correla-tion between academic year and social distance level towards gays and lesbians and a positive correlation between prejudices attitudes and social distance towards gays and lesbians.Lastly, using a community-based participatory research approach, Rodríguez- Díaz etal. (2016) explored the settings in which discrimination due to sexual orien-tation and gender identity occurred in a sample of LGBTAIQ+ people in Puerto Rico. Also, they evaluated the priorities and needs of this community regarding health services. The findings reflected that 50% of the participants had experienced discrimination in schools, 26% at work, and 19% in receiving government services. Among the priorities for social well-being, participants reported protection from discrimination at work, right for same-sex couples to adopt, and protection from violence. Regarding the participants’ health priorities, they reported services related to HIV/AIDS, mental health, sexual health, sexually transmitted infections,and the management of partner violence and addictions.5 LGBTAIQ+ Research inPuerto Rico: What Has Been Documented?80 Gender IdentityIn regard to trans identities, Padilla and Rodríguez-Madera (2021) described both how the trajectories of trans women are marked by systematic violence and their resilient responses towards social challenges. These authors adapted Achille Mbembe’s necropolitics notion to explore how the transgender body is systemati-cally excluded and “designed to die.” This research is derived from an ethnographic study and survey of transgender women in the San Juan metropolitan area between 2011 and 2013. Findings include the practices used in order to transition to the desired body, such as using informal medical practices like injecting silicone or the use of hormones.According to Ramos-Pibernus etal. (2016), there is a scientific gap in studies about trans men in Puerto Rico. Therefore, they examined the effects the identity construction has over trans men and buchas on their bodily practices and health. Within the findings, the authors focused on two main domains that reflect the inter-section and the social context of the gender and health identities of trans men and buchas. These were bodily representations and gender performance and meaning of female biological processes. Participants reported avoiding attending health ser-vices due to feeling uncomfortable having their bodies inspected by medical per-sonnel or dissonance or bodily ambivalence. HealthTrans Identities Puerto Rican researchers have also focused part of their studies on the health of trans communities. Rodríguez-Madera and Toro-Alfonso (2003) identified factors that make the transgender community vulnerable to HIV/AIDS infection in Puerto Rico. The results showed that 57% of the participants reported high levels of knowledge about HIV/AIDS. Additionally, participants associated safe sex with condom use, reduced sexual partners, and not exchanging bodily flu-ids. For the sexual behaviors practiced, 48% of the participants reported having permanent partners; 74% had sexual relations with pargos (clients of the sex indus-try); and 66% had sexual relations with casual partners.Rodríguez-Madera and Toro-Alfonso (2005) carried out a mixed method study with a sample of 50 Puerto Rican trans women; only 2 of them participated in the interview process. The goal of this study was to explore the role of gender in HIV/AIDS prevention. Results showed that 57% of participants knew about HIV modes of transmission but still engaged in high-risk sexual practices and low perception of risk for infection, 14% of participants informed they were HIV positive, 24% had never been tested for HIV, 62% said that they have not gotten tested because they were sure of their seronegativity, and 18% reported to have had another type of sexually transmitted disease.Meléndez-Sáez etal. (2015) explored trans people HIV/AIDS treatment adher-ence in Puerto Rico through a mixed method study. From a total of eight C. Esteban et al.81participants who lived with HIV/AIDS, most of the participants were under hor-monal treatment in combination with HIV/AIDS treatment. Half of the participants identified as adherent to treatment, while the other half did not. Some reasons for not keeping up with treatment were not taking their medication, stopping their med-ication because they did not feel good, and forgetting to take their medication dur-ing weekends. Some barriers for adherence were lack of accessibility to treatment, forgetfulness, lack of motivation, and not feeling good. The authors identified that adherence was influenced by the perception of social support and stigma. When participants were asked what helped them to be adherent to treatment, they men-tioned “taking care of me” which was associated with a healthy self-esteem and a positive outlook of life.Padilla etal. (2018) examined the social and political-economic context of the common practices of injecting hormones and silicone within the community of trans women in Puerto Rico. They reported data from ethnographic observations and interviews of 39 participants; these described ideologies and practices of hor-mone and silicone injection. Also, descriptive statistics of hormone and silicone injection practices from a quantitative survey of 59 participants were included. One of the greatest barriers that trans women face is the difficulty in accessing compe-tent and culturally sensitive healthcare providers. The authors believe that this bar-rier contributes to the development of resilient social networks.Rodríguez-Madera etal. (2018) carried out a study to document the feasibility and acceptability of collecting biomarkers of chronic stress and HIV in a sample of ten trans women in Puerto Rico. The authors used a rapid HIV test and a cortisol test simultaneously with a 25 open-question interview. The results indicated that 20% of the participants obtained positive results for HIV antibodies. Moreover, the cortisol levels of the participants ranged from 8.64 to 42.32 ppg/mg.The last study found on trans heath described transgender and gender non- conforming (GNC) people’s experiences when accessing or receiving healthcare services (Martínez-Vélez et al., 2019). Additionally, they wanted to know if this community has experienced discrimination in multiple social settings such as school, work, and accessing bathroom facilities. The results showed that 98.0% of the participants reported discrimination experiences, being school the most reported scenario (70.6%). Likewise, 67.4% of the participants reported discrimination at work, 63.0% in the work search, and 45.1% when using public toilets. Regarding violent experiences, 44.2% of the participants have been mistreated and harassed because of their perceived gender identity. More than half of the participants (65.4%) indicated that they had been verbally attacked in a public setting. Moreover, more than half of the participants (55.8%) documented that they have experienced physical, verbal, or sexual violence by their partner. However, 65.6% of the partici-pants reported that they had the support of their family at the time of transition.LGBTAIQ+ Conjoined Studies Colón-López etal. (2013) carried out a study to compare sociodemographic, behavioral, and clinical characteristics between men who have sex with men (MSM) and men who have sex with women (MSW). These authors used a sample from the cross-sectional study Epidemiology of Hepatitis C 5 LGBTAIQ+ Research inPuerto Rico: What Has Been Documented?82in the Household, Adult Population of Puerto Rico, carried out between 2005 and 2008in Puerto Rico. The results showed that MSM, compared to MSW, are more likely to report sexual practices at an early age, more lifetime sexual partners, more sexual practices with IDU, and more sexual practices with an HIV+ partner.Another article published in 2019 evaluated whether having a partner was a pro-tective factor against depression and suicidal ideations within the LGBTAIQ+ com-munity in Puerto Rico (Gónzalez-Rivera etal., 2019). In order to do so, the research team designed a descriptive cross-sectional study where they administered the Patient Health Questionnaire (PHQ-9) to 192 participants from the LGBTAIQ+ community. According to the authors, 23.4% presented mild depression, 12.5% moderate depression, 6.3% moderately severe depression, 6.3% severe depression, and 24.5% suicidal ideations. The authors conclude that significant differences in levels of depression were in fact identified among the participants that had a partner and those who do not. In addition, they report that having a partner halves the prob-ability of suicide ideation and should be considered a protective factor. ViolenceHomosexuality López-Ortiz and Ayala-Morales (2011) explored domestic vio-lence experiences among lesbian women in PuertoRico and identified barriers and facilitating factors in the process of seeking help and support. The authors inter-viewed seven women, six of them had experienced domestic violence in their child-hood. When the participants were asked about physical violence in their romantic relationships, they all mentioned to have experienced it. When asked about how they looked for help, these women mentioned to have delayed the process of seek-ing help and chose to talk about it with friends over family. The participants acknowledged several barriers when seeking for help like homophobic attitudes and a general lack of knowledge about LGBTAIQ+ people.LGBTAIQ+ Conjoined Studies Reyes-Mena etal. (2005) analyzed domestic vio-lence manifestations among LGB people. In a sample of 201 participants, 20.3% were gay men, and 19.3% were lesbian women, out of which 41.6% considered themselves to be a victim of domestic violence. Of the total sample, only 11.7% of the participants looked for help. When asked about the type of violence, 28.4% of participants reported that physical abuse happened when their partner had used alcohol or drugs, and 36% suffered from psychological abuse. The authors highlight that sexual violence was more common among gay men than among lesbian women.Having a different perspective on perceived violence, Rivera-Quiñones et al. (2013) developed a nonexperimental study of quantitative design to explore the per-ception of security among the LGBTAIQ+ community in San Juan, Puerto Rico. They recruited 103 participants and administered a questionnaire. Their results sug-gest that 73% of the sample reported feeling unsafe, with 44% reported having feared for their lives in a public place and having felt or experienced intolerance C. Esteban et al.83because of their LGBTAIQ+ identity. Some of the experiences reported were verbal harassment, fear of outing their LGBTAIQ+ identity with colleagues or authority figures, and fearing for their lives. Use ofAlcohol andOther SubstancesCabrera-Serrano, Felici-Giovanini, and Cases-Rosario (2019) published a study which intended to develop an epidemiological profile of tobacco use among LGBTAIQ+ communities in Puerto Rico and explore whether or not there are any statistically significant differences (in terms of health conditions and risk factors) between LGBTAIQ+ smokers (LGBTAIQ+-S), LGBTAIQ+ nonsmokers (LGBTAIQ+-NS), general population nonsmokers (GP-NS), and general popula-tion smokers (GP-S). To achieve their aims, the research team used the Puerto Rico Behavioral Risk Factor Surveillance System database (2013–2015). Their results suggest that during the period of 2013–2015, the Puerto Rico LGBTAIQ+ popula-tion was reported to have higher tobacco use than the general population had (21.6% vs. 10.8%). Also, the authors found that LGBTAIQ+-S were more likely to have depression than LGBTAIQ+-NS.The authors concluded that tobacco use is one of the most critical public health issues affecting the LGBTAIQ+ population in Puerto Rico, and specific interventions and treatments are needed for their members.5.2 DiscussionIn this chapter we did an effort to portray the current state of research about LGBTAIQ+ in Puerto Rico. We described what has been documented in the form of books and peer-reviewed articles in the past 20years, including pioneers on this line of research. It is safe to say that Puerto Rican researchers have continuously worked on the understanding and documentation of the experiences and needs of LGBTAIQ+. However, is evident that some segments of the LGBTAIQ+ communi-ties have been given more attention than others. Regarding LGB+, the majority of studies in Puerto Rico focus on the gay population, including men who have sex with men, leaving neglected other sexual minorities, including lesbian women and bisexual individuals who have been less studied.In the case of gender minorities, especially the trans community, the majority of studies have focused on trans women, mainly due to the HIV epidemic. We recog-nized that this population experienced disproportionate health disparities that need to be documented. However, the focus solely on trans women has left understudied other gender minorities, including trans men and nonbinary populations. Until recently, there were no documented studies that included trans men and nonbinary population in their sample.We can conclude that reviews and research with LGBTAIQ+ have been exhaus-tive; however, continuance, actualization, and new research are needed. There is a 5 LGBTAIQ+ Research inPuerto Rico: What Has Been Documented?84lot of research work with descriptive or modest methodologies, but we think that this is a reflection of the lack of funds for research that exists in the Island. At the moment, the country has limited institutes or organization that provide funding to support research initiatives. The main viable alternatives are the health institutes and other organizations in the United States, and to reach these funds, training, mentoring, publication background, and excellent domain of English, among other skills, are needed to compete for available economic resources.On the other hand, the majority of the studies are focused on problematic issues, stigma consequences, and other negative perspectives of the LGBTAIQ+. These studies are definitely necessary; however, research with positive and preventive fac-tors are needed also to work with and address the health disparities experienced by this power minorities. Therefore, research in protective factors and intervention models are recommended.Finally, having identified most of the needs of LGBTAIQ+ communities in Puerto Rico, it is crucial that researchers move from a descriptive approach to an intervention-based approach. 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LGBT 101: Una mirada introductoria al colectivo [LGBT 101: An introductory look at the collective]. Publicaciones Puertorriqueñas.Vázquez-Rivera, M., Esteban, C., & Toro-Alfonso, J. (2018). Hacia una psicología libre de paños tibios: Actitudes, prejuicio y distancia social de psicoterapeutas hacia gays y lesbianas [Towards a warm-wipers free psychology: Attitudes, prejudice and social distance of psychotherapists towards gays and lesbians]. Revista Perspectivas en Psicología, 15(1), 15–24.C. Esteban et al.https://doi.org/10.1080/10538720.2018.154832589© The Author(s), under exclusive license to Springer Nature Switzerland AG 2022R. A. Chaparro, M. A. M. Prado (eds.), Latinx Queer Psychology, https://doi.org/10.1007/978-3-030-82250-7_6Chapter 6Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazilMarcoAurélioMáximoPrado andPaulaSandrineMachado6.1 IntroductionThe history of Brazilian psychology can be seen as a piece of political change in Brazilian society. Even though the epistemological and methodological changes have been more internal than external, it is very real that the historic division is not able to grasp the movements and ruptures in psychological science in Brazil. We are aiming in this chapter to offer a vision of chances, ruptures, and challenges in a queer perspective on psychological studies from a dissident’s subject posi-tion(Tonelli etal., 2013).In the present text, we intend to highlight the tensions and changes in the field of psychology when it comes to observing the path of the constitution of a queer posi-tionality in the scientific making of this science. Therefore, to understand the changes in Brazilian psychology is to consider a political process of positioning and decolonization of scientific thought in the context of the so-called crisis of social psychology in Brazil (Jacó-Vilela, 2007; Mancebo et al., 2003; Sandoval, 2000; Spink & Spink, 2007). Also, it is significant to concern that the approaches to LGBTI+ issues have also been the interpellation of subject’s conception and the epistemological and methodological mainstreaming bases(Tonelli etal., 2013).At different times, the notion of the subject of dissidence and positionalities seems to indicate, in recent history, several changes that go through the conceptions of sexuality and gender, specifically of LGBTI+ themes and identities in the psy-chological field. One of these crucial transformations is the so-called “objects” M. A. M. Prado (*) Federal University of Minas Gerais, Belo Horizonte, Brazil P. S. Machado Federal University of Rio Grande do Sul, Porto Alegre, Brazilhttp://crossmark.crossref.org/dialog/?doi=10.1007/978-3-030-82250-7_6&domain=pdfhttps://doi.org/10.1007/978-3-030-82250-7_6#DOI90turning into “subjects.” This change did not happen without a set of theoretical, political, and methodological changes within the production of knowledge itself.The migration from the category of research object to the protagonists of psy-chology’s production to the subjects of sexual and gender dissidence meant a grad-ual transformation of science that, attentive to issues of gender and sexualities in pathologizing and objectifying orders, went through countless revisions considering the diversity of LGBTI+ subjects’ experiences. This migration expresses an effer-vescence of knowledge production no longer in the condition of abstract research objects but as a thought of psychology’s episteme. Whether by considering the interpellations coming from society and social movements (or by the crisis in legiti-mating systems of conservative and retrograde social orders), slowly in the last two decades, psychology has had to provide answers that indicate to us a process of queerization of scientific practice.Our argument in this chapter is that these internal spins in psychology happened as a function of local and transnational social as so as political changes (Freitas, 2000). However, it was the interpellation installed from the crisis of social psychol-ogy that fertilized the internal soil, which nourished the confrontation of epistemic and methodological questions, not without litigation, but through dialogical ten-sions between science, power, and politics.This analysis, therefore, will pursue this movement locating three political and epistemological turns in Brazilian social psychology, which erupted in the scientific scenario with specificities and crossings among them, although we can underline some idiosyncratic characteristics of each time as analytical keys that allow us to understand the queerization process of psychology: 1. The Latin American Marxist turn or the entry of dissident subjects into the analy-ses of social psychology 2. The feminist turn and LGBTI+ identities or the encounter of the subjects of sex and gender dissidence as an object 3. The ethical-epistemological turn or queer and transfeminist positions as an epis-temic turn for social psychology: the insurgency of the “objects”The decolonizing meanings (Tonial, Maheirie, & Costa, 2020) present in distinct facets of these changes that are aligned in our arguments, with a possible analysis of a process of autonomization and critical questioning of the scientific thought of Brazilian psychology and the visibility of the heterogeneity of the subjects of dis-sidence at the epicenter of these reflections, research, and professional practices, stand out especially from the 1980s in Brazil (Sandoval, 2000).In this sense, positionality is a key concept because it refers, on the one hand, to the fact that the notion of dissidence operates in relational terms, as an effect of hierarchical distinction of normative positions. On the other hand, it inscribes dis-sidence in dynamics of unstable arrangements that involve heterogeneous elements in articulatory practices. We deal here with the construction of the subjects of dis-sidence among sciences, power, and politics. Based on Sheila Jasanoff (2004), the idea of dissidence has pointed how, in such articulations, subjects are situated and coproduced.M. A. M. Prado and P. S. Machado916.2 The Latin American Marxist Turn: Subjects ofDissidence asSocial Class OppressionSince the mid-1970s, the crisis in the Brazilian and Latin American social psychol-ogy becomes evident (Silva, 2019), although this has been a more general move-ment of several areas of scientific knowledge in many parts of the world: the critique of decontextualized theoretical-epistemological models regarding local realities and the political crisis of legitimization systems of the social order seen as scientific neutral(F.A. Costa, 2014; Lane, 1984).We can perceive as nodal point of this crisis the appearance of dissident subjects of history: working class, poor, women, etc. In a movement to give visibility to the history of the defeated, for so long objectified and invisibilized, Brazilian social psychology produced its deepest crisis in that historical period (Silva & Veras, 2013).This movement installed in the bases of psychological thought in the final years of the last century signified the emergence of the epistemological crisis of Brazilian (Costa, 2014; Lane, 1984) and Latin American social psychology. The crisis devel-oped from the field of social psychology, it was a critique of psychology itself, which included the denunciation of false scientific neutrality, the totalization of pretended universalizations of theoretical models distant from the local complex reality, and the discursive legitimacy with the forms of power of the social order. That criticism/crisis was central to the field and had immeasurable effects (Spink & Cordeiro, 2018).The center of the crisis was social psychology as a science (but its effects could be perceived in many other areas), since the epistemic criticism produced in the displacement of the naturalistic proposition about subjectivity dislocated the bases of psychological science, shaking even the most resistant areas in questioning their own practices. The nub of the crisis occurred from the articulation of the critique about the bases of psychological thought and the relation of science with functional-ist and positivist perspectives of scientific and social thought that dealt, not without naivety, with conceptions of subjects with nothing to say about the contextual, local, and situated conditions. Thus, crisis and critique were responsible for new subjects, scientific problems, and methodologies.Beyond the theoretical and methodological crisis instigated by the criticism to the colonialism of psychological thought and the ideology of scientific neutrality (Freitas, 2000; Sandoval, 2000), the crisis of psychology in Brazil also meant the emergence of the experiences of dissidence within psychological thought. From this perspective, it is possible to consider that political issues were fundamental to the twisting of psychology towards the inclusion of the working class as subject of its concerns. Social class issues become central to the development of critical social psychology in Latin America by putting the coloniality on the agenda and the idea of a latinoamericanization as a reference of thought (Mignolo, 2005).Concerning this, it is important to underline that the crisis of Brazilian psychol-ogy meant more than an epistemic and methodological critique but a political turn in the basis of psychological scientific knowledge (Costa & Prado, 2016).6 Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazil92In this sense, the crisis was a critique of science, but also it dared to be an ideo-logical and political critique against the legitimacy of the colonization process in scientific thought and the naturalizations of psychosociological processes. Although the consequence of the crisis was quite plural (Sandoval, 2000), a highlight about the field of interest of this chapter was the shift in the subject-object relationship in the very basis of psi knowledge (Parpinelli & Fernandes, 2011). At that moment, the possibility of considering dissident experiences was given from the notion of social class, which became one of the central markers to understand psychosociological processes and modes of subjectivation of the workers’ movement (Sandoval, 1994).The critique emerged from the crisis of social psychology, and spilling over many boundaries between areas in psychology was mainly psychology as a science. Although the notion of the subject is a contention of different conceptions (Prado & Toneli, 2013), the critique is based on a nonhistorical and dislocated conception of subjectivity from the set of its social, political, and economic relations (Lane, 1984).The appearance and visibility of the experiences of dissident subjects at the cen-ter of psychology was the effect of a complex turn, since this change had epistemic and methodological consequences of various densities, meaning the bet on the development of sociohistorical theories, of participatory and qualitative methodolo-gies, as well as of an intense debate on the epistemic bases and the subject-object relationship within the production of knowledge (Costa & Prado, 2016).Issues such as power relations, social movements, the processes of political awareness, political engagement, and the effects of social class oppression become keys to a new view of psychological science on dissident experiences (Hur & Lacerda, 2016). The appearance of these themes and the complexity of thinking about the subjects in their concreteness in social reality put in focus critical ques-tions to theoretical and methodological positions before the crisis (Silva & Veras, 2013).The visibility of these subjects in psychological theories was crucial to review their epistemic and political positions, as well as to understand social class as a complementary analysis of the polymorphic positionalities of the dissident subjects.The recognition of the working class as subjects of rights and subjects of change did not encompass the immediate recognition of other forms of oppression and subordination within Brazilian society, delegating to the centrality of scientific and discursive production a representation of the working class as masculine, binary, white, and heterosexual. This movement signified the entry of several fundamental themes on dissent but not always in a position more complexified by social and intersectional markers or even as a dialogical intervening field of differences.Thematizing power relation forms of subordination and the effects on the con-struction of subjects indicate to us that the turn in psychology was relevant to politi-cize science. The denser link between science and politics became visible and essential to answer the question: for who is scientific knowledge intended?This period of psychology was marked by the importance of Marxism’s thoughts to the production of a sociohistorical perspective of psychology. This perspective undoubtedly brought power relations into the field of psychology as a field to be thematized and, at the same time, implied an epistemic and methodological revision M. A. M. Prado and P. S. Machado93in several areas of research and intervention in psychology, particularly in social psychology. We consider that in this critical turn becomes a vast terrain of disputes, dissident positions, and themes that put at stake the articulation between scientific knowledge, the forms of legitimated social order, and interpellation dissent to power.Although this revision was important for the politicization of psychology, this perspective simultaneously reduced the notion of the historical subject to a social class determination. That is, its protagonism from dissidence would be linked to the experience of economic oppression from the condition of social class.This alignment was responsible for considering historical and economic condi-tions for the construction of subjectivities, as well as it condensed from the unified notion of social class as a social-economic category, all the dissident experiences, not counting other markers such as gender, sexuality, and race, as intersecting in the experiences of dissidence. The idea of unity of dissidence around the social class category was determinant in the delimitation of the idea of the subject in this context of Brazilian psychology.This first turn (more characterized as the crisis of social psychology) was extremely important for the visibility of the relationship between science and poli-tics, because ofthe addition of the working class as a social and political agent; however, the issues of gender and sexuality were not thematized, and a certain era-sure of this corporeal and gendered subject was given from the unification of the notion of social class, identity, and social category. The debt that remains from the politicization of psychology is with the urgent answers that should be given to the interpellations by the feminist and LGBTI+ movements that, in the context of the late twentieth century, had the scientific field as a fundamental field of disputes. It is only in what we characterize here as the safe turn of Brazilian psychology towards a feminist agenda that we will perceive the multiplicity of dissidents being dis-cussed in the field of psycho-science.6.3 The Feminisms Turn andLGBTI+ Issues or theEncounter oftheSubjects ofSex/Gendered Dissidence asanObjectAs pointed out, the opening for dissident experiences from a politically situated engagement raised important effects for the psychological sciences. It not only pro-duced displacements in the boundaries between subject and object, but it also required a complexification of the notion of dissidence, as well as an expansion of what this field encompassed. If the centrality of social class to understand the con-stitution of subjects was unquestionable, the debates around identities, social move-ments, the relations between difference and inequality, and especially the criticism of the unitary subject of dissidence require new revisions in what was constituted as social psychology in Brazil (Costa & Prado, 2016).6 Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazil94The interpellation of heterosexist logic and gender binarisms, markedly influ-enced by feminists and by the LGBTI+ fights, is inscribed in this interpellations to the psychological sciences, linking what we identify as the second political and epistemological turn in Brazilian social psychology: the encounter of the subjects of sex/gender dissidence as an object.This turn comprises two main movements: on the one hand, the critical turn in social psychology opened the way for approaches sensitive to essentializations and naturalizations in the field of gender and sexuality and committed to the debates around the various forms of oppression and prejudice in which heteronorm dissi-dent subjects were submitted. On the other hand, despite the important political turn, the politically positioned and critical approach towards sex-gender dissidents did not necessarily represent epistemological twists in social psychology beyond those that had been foundational to the previous crisis.Thus, the entry of the subjects of sex-gender dissidence into the debates also cor-responded to a specific arrangement between science, power, and politics: the entry of LGBTI+ issues and subjects as objects to be known, subjected to intervention, and assimilated by psychological science.It is important to emphasize that the novelty, in what we called as turn two, con-cerns the understanding of gender and sexuality from a sociohistorical perspective founded mainly through power relations. Although sex and gender have been cate-gories present in psychological knowledge, here these categories will be invested with a more polemical alignment, thought from specific historical contexts, with constructionist perspectives, and always involved in power relations. This kind of theoretical consideration about analytical categories had effects on later theoriza-tions that were extremely fruitful about the notion of subjects of dissidence. However, the themes of gender and sexuality become objects of analysis in psychol-ogy, this is not immediately and not linearly accompanied by the rupture of the logic of classifications in the psychological field and to the strengthening of gender and sexuality hierarchies, which are as long as the history of this discipline.Therefore, the regulatory distinction that was established between heterosexuals and homosexuals is inscribed in this classificatory and normative ideal. It was erected placing heterosexuality as the order of nature and, in this sense, as the only experience capable of expressing human sexual desire in a healthy and balanced way. Scientific institutions reveal themselves as spaces of production, reproduction, and updating of a whole set of dispositions, through which heterosexuality is insti-tuted and experienced as the only legitimate possibility of sexual and gender expres-sion (Warner, 1993).This set is called heteronormativity, and at its basis is the belief in the natural existence of two sexes that would be automatically and correspondingly translated into two complementary genders and modes of desire equally adjusted to “compul-sory heterosexuality,” constituting a normative sequence sex-gender sexuality (Butler, 1990).The scientific bias of this new conception transposed homosexuality, non- heterosexually oriented behaviors, and even less traditional sexual behaviors from the category of crime or sin to the category of diseases and perversions (J.F. Costa, M. A. M. Prado and P. S. Machado951995). The scientists of this period, mainly in medicine, physiology, and psychol-ogy, were crucial in the construction of this new discourse, playing a central role in the construction of conceptions and normalizations that affected the classificatory hierarchies of sexualities and genders.From the second half of the twentieth century, feminism and LGBTI+ movement emerged as two political movements that challenged normatization processes denouncing their violent and rights-violating nature, with international and national repercussions. Both influenced a series of changes in science, culture, and society (and, although they are not analogous movements they have similarities, constituted by numerous phases, ruptures, continuities, and unique history), with a strong impact on the psychological field, one of the most normative scientific fields regard-ing the expressions of sexualities and genders in the social sciences, humanities, and health.In the field of sciences in general, but especially in psychology and psychoanaly-sis, the sexual difference has been a key to understanding how science has been established as a new technology of production of gender binarism. It has historically established itself as its technology to become a system of legitimating social norms, particularly gender norms to regulate gender positions and expressions, the func-tions and places of bodies, and the expectations we have of the other. In this respect, Márcia Arán (2009), analyzing the field of psychoanalysis in the debates around gender norms and sexuality, demonstrates how psychoanalysis acts reiterating “device of sexual difference,” reintroducing, according to the author, what Thomas Laqueur (1992) described as the “model of the two sexes,” essentially binary, incommensurable, and qualitatively distinct, which starts to constitute itself as a norm from the eighteenth and nineteenth centuries (Arán, 2009).Psychology, in a sophisticated way, has historically been complicit in the hetero-sexism of sexual differences and gender inequality. With a scientific garb the social norm of gender/sexual binarism (named as gender norm) has been present in pre-scriptive and scientific explanations, often in an unquestionable way. In this way, perhaps one of the greatest impacts of the feminist movement in psychological sci-ence has been the discussion about sexual differences, evidencing the macho and heterosexist character of scientific thought (Nogueira, 2001), as well as the denatu-ralization of conceptions that were built with high scientific collaboration, such as the myth of maternity, care, and intelligence differences. The reaction to criticism was not necessarily unison, but it opened cracks so that feminist thought foundandAnnaZaptsi2.1 IntroductionPsychology has always been a relevant discipline for understanding sexual orienta-tion and gender identity or expression. Nevertheless, it has been focused on an indi-vidual level of analysis, usually examining it from a negative approach (Garrido & Morales, 2010). For instance, numerous studies have been focused on internalized sexual stigma and minority stress (Shramko etal., 2018), mental health problems (Baiocco etal., 2014; Dürrbaum & Sattler, 2020), VIH and other health problems (Castilla & de la Fuente, 2000; Mustanski et al., 2011), homophobic bullying (Moyano & Sánchez-Fuentes, 2020), discrimination at work (Mara et al., 2020; Moya & Moya-Garófano, 2020), and suicide (Baiocco etal., 2014; Yıldız, 2018). These studies have made possible to document the multiple forms of violence that LGBTQ+ people suffer and how these impact their health and well-being, enabling the design of psychological treatment and prevention programs. Nevertheless, focusing on individuals rather than societies promotes victim blaming and does not address the causes of LGBTQ+ problems, limiting their liberation efforts (Harper, 2005).The roots of sexual and gender discrimination are based on heterosexism (Herek, 1992; Harper, 2005; Russell & Bohan, 2007; Thompson, 2019), an oppressive force for LGBTQ+ people, regardless of their other factors of diversity (i.e., gender, eth-nicity, social class), which maintains them as subordinate and powerless groups in almost all societies (Mendos, 2019). Heterosexism is defined as “the ideological system that denies, denigrates and stigmatizes any non-heterosexual form of behav-ior, identity, relationship or community” (Herek, 1995, p.321). In this chapter, the concept of heterosexism covers transphobia, as a way of including oppression R. Garrido (*) · A. Zaptsi University of Seville, Seville, Spaine-mail: rocioga@us.eshttp://crossmark.crossref.org/dialog/?doi=10.1007/978-3-030-82250-7_2&domain=pdfhttps://doi.org/10.1007/978-3-030-82250-7_2#DOImailto:rocioga@us.es8towards trans people, although this would require greater depth, as they are different concepts.Herek (1992) asserted that heterosexism is displayed in two primary ways. On the one hand, cultural heterosexism attacks LGBTQ+ people through culture, insti-tutions, and sociopolitical structures. For instance, major institutions such as gov-ernments, army, legal system, religion, and healthcare operate through policies and norms that reinforce heterosexist attitudes and behaviors (Harper & Wilson, 2017). Furthermore, stereotypes based on negative images about sexual and gender minori-ties are still ongoing in mass media and on the streets (Harper, 2005; Hicks, 2020). In fact, nowadays, 37 United Nations Member States (35% in total) criminalize consensual same-sex acts, while hate speech, crime, or violence against sexual and gender minorities is frequent, even in countries with supportive legislation (Mendos, 2019).On the other hand, psychological heterosexism is based on attitudes, emotions, and behaviors that maintain the discrimination of sexual and gender minority indi-viduals, groups, and communities. Thereupon, violence and harassment are the major threat for people who belong to a gender and sexual minority, especially youth (Harper & Schneider, 2003). When this form of oppression affects LGBTQ+ people, they can negatively internalize their self-view and consider themselves undeserving of resources or participation in societal affairs. This effect, which is called internalized homophobia, generates personal dissonance, stress, shaming, and social invisibility (Szymanski et al., 2008; Newcomb & Mustanski, 2010). However, as Russell and Bohan (2007) observed, it does not reflect intrapsychic pathological self-hatred, instead the effect of heterosexism in an alienating environ-ment; because of that, internalized homophobia is fundamentally sociopolitical rather than individual.However, despite the high level of oppression that LGBTQ+ communities have suffered in history and are still suffering today—or maybe because of it—they have been models of resilience and empowerment from individual to collective levels (Harper & Schneider, 2003). From the Stonewall riots that took place in NewYork 50years ago, there are multiple examples of civic demonstrations and advocacy for sexual and human rights over the world. These social mobilizations have provoked a great impact at sociopolitical fronts with the recognition of rights (e.g., same-sex marriage) or the ideological openness to sexual and gender diversity in, at least, most of the Western societies. Moreover, these movements have also a significant effect on science, achieving the progressive depathologization of gay, lesbian, and bisexual people and, more recently, transgender people. However, there is still a long way to go towards their inclusion and equity (Garrido etal., 2021).Therefore, psychology and other social disciplines can learn a lot by observing how the basic tenets of the field are operationalized and implemented by LGBTQ+ liberation movements, while these movements can benefit from collaborations with these disciplines (Harper & Wilson, 2017). To achieve it, research and action should include approaches that allow to address heterosexism and its different forms of influence but also to put in value the multiple strengths and resistances understand-ing how LGBTQ+ people have succeeded to have a happy and healthy life in R. Garrido and A. Zaptsi9challenging contexts. Consequently, in this chapter, we adopted a Liberating Community Psychology Approach (LCPA) (Montero & Sonn, 2009; Nelson & Prilleltensky, 2005).The LCPA includes an ecological approach that emphasizes the dynamic inter-relationship between people and their contexts on different interconnected levels (i.e., personal, relational, organizational, community, and macro-social). It also focused on the underlying power dynamics that characterize human relationships, trying to identify, analyze, and transform the oppressive conditions that legitimize inequity and sustain the status quo. Moreover, the LCPA adopts a strength-based approach understanding and promoting resilience, empowerment, and social equity.This chapter assumes the premise that being LGBTQ+ people in heterosexist societies implies a liberation process to achieve well-being and integration. Following Montero and Sonn (2009):Liberation is a process entailing a social rupture in the sense of transforming both the condi-tions of inequality and oppression and the institutions and practices producing them. It has a collective nature, but its effects also transform the individuals participating, who, while carrying out material changes, are empowered and develop new forms of social identity. It is also a political process in the sense that its point of departure is the conscientization of the participants, who become aware of their rights and duties within their society, develop-ing their citizenship and critical capacities, while strengthening democracy and civil soci-ety. Liberation is directed to these sectors in society suffering from oppression and deprivation, and also seeks the emancipation of the oppressors from their own alienation, so they can understand that a just and democratic society is a better place to live and develop. (p.1)The structure of this chapter is the following: Firstly, we present the origin and the development of the LCPA.Secondly, its main values and principles are applied to understand LGBTQ+ experiences, struggles, and resistances. Thirdly, the LCPA contributions to psychosocial practice on LGBTQ+ issues are presented. Finally, some conclusions are stressed to guide future steps achieving social justice and sexual rights. The Origins andDevelopment oftheLCPA: Between Latin America andtheUSACommunity psychology emerged in response toin the bastion of sexual difference in the psychological field, one of its main adversar-ies to be deposed (Nogueira, 2001).From a feminist perspective, several authors denounce the logic of sexual differ-ences in the passage of Western ideology about the masculine and feminine, produc-ing what has been called the “new” science in the twentieth century (Nogueira, 2001). With this, they call attention to the fact that the scientific discourses on sex-ual differences and gender binarism (supported on the logic of the genital comple-mentarity of heterosexism) involved the production of institutional mechanisms of control, laws on sexual education of children, elements of maintenance of the 6 Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazil96existing power and classifications, and normative ordinances of the inferiority of the feminine and non-heterosexually oriented sexual practices (Nogueira, 2001).In turn, the LGBTI+ movement, besides contributing equally to the denaturaliza-tion of the so-called “normal” behaviors concerning gender positions and sexuality, introduced new levels of cultural and social values to think a less heteronormative science. In the political field, LGBTI+ movement put sexualities to the center of the public and political scene.From the dispute for the legitimization of sexualities as a right, the denunciations of heterosexism as a social norm produced by gender binarism, and by the ideology of the complementarity of bodies, the LGBTI+ movement deconstructs the social norm as a necessity, producing legitimacies for us to understand its actions. In this scenario gender norms appeared as its most nodal expression “heteronorm,” which reveals itself as compulsory and mandatory, therefore, naturalized, instead of pre-senting itself as articulated by social practices and institutions.As Maria Juracy Toneli-Siqueira (2008) points out, the first turn of social psy-chology had facilitated the incorporation of gender studies in its ethical, political, theoretical, and epistemological horizon. From studies centered on the harassment and male oppression through critical focus on the denaturalization of sexual differ-ence (Toneli-Siqueira, 2008), it becomes evident how scientific knowledge– in psy-chology but not exclusively– about gender and sexuality issues, during the twentieth century, becomes a disputed field, a scenario of battles in which science, power, and politics were far from establishing well-defined boundaries. On the contrary, the subjects of dissidence, or the positionality of dissidence in the scientific universe, made multiple possible interfaces and blurring between science and society.The dialogue of the feminist and LGBTI+ movements with psychology in Brazil in 1990s imposed the need for psychological knowledge to enter in the conflictive dispute in which the field of gender norms is inscribed. The outbreak of the HIV/AIDS epidemic in the 1980s in Brazil also appears as an important element that demanded displacements in the way of thinking about sexuality, gender, and collec-tive health (Paiva, 2008), in addition to driven large financial contributions from international agencies– in the field of research and intervention– as well as demand for prevention programs (Russo etal., 2011), in which the place of social psychol-ogy was paramount.Especially since the 1960s, two distinct problematic fields corresponded to two approaches that were constituted in the field of sexuality: the sexological approach and the constructionist approach (Paiva, 2008). The first is an older enterprise (dat-ing back to the late nineteenth century) and “asserted itself by responding to demo-graphic or health (mental or sexual) ‘problems’, contributing to producing the discourses that Foucault called bio-power” (Paiva, 2008). As pointed out in the research by Russo etal. (2011), which aimed to characterize the professional field of sexology in five Latin American countries, psychology was very active in the birth and movements of sexology in Brazil.In the two main journals of the area, the Revista Brasileira de Sexualidade Humana (Brazilian Journal of Human Sexuality), first edited in 1990, and the Revista Terapia Sexual (Sexual Therapy Journal), created in 1998, psychology M. A. M. Prado and P. S. Machado97appears as the area of graduation/titling most common among the authors (Russo etal., 2011). Among the main themes of the Brazilian Journal of Human Sexuality were sex education, sex therapy, professional ethics, professional training, pharma-cological treatments, teenage pregnancy, STD/AIDS, homosexuality, and female sexuality. Regarding the Sexual Therapy Journal, the themes most addressed by psychologists were sex education/orientation, STD/AIDS, sex therapy, and sexual dysfunctions (male and female), focused on the following groups and topics: cou-ples and family, children and adolescents, disabled, elderly, homosexuals, and trans-sexuals. The editor-in-chief psychologist of the journal, who used to introduce himself only as a sex therapist, started to use the term “sex psychotherapist” from the late 1990s (Russo etal., 2011).On the other hand, the constructionist approach “defined as a question to under-stand sexuality as a social phenomenon, the inequality between the sexes, the sub-ordination of women, the sexual discrimination; in the last three decades it was strongly dedicated to understanding the HIV/AIDS epidemic and the violation of sexual rights” (Paiva, 2008). Such approach, aligned to socioconstructionist psy-chology, and responding to the critical theoretical, methodological, and political call that constituted the crisis of psychology in Brazil of the 1970s, not only received influences from feminist, gender (Borges, 2014), and gay, and lesbian studies but also constituted important alliances with feminist and LGBTI+ movements.As Borges (2014) points out, in an article where he (re)accounts the relations between feminisms, queer theory, and critical social psychology (especially regard-ing the debates around sexualities), these articulations were strengthened from the common criticism to essentialisms, naturalizations, and universalistic assumptions of the production of scientific knowledge. In this sense, although feminisms, queer theory, and critical social psychology each comprise a variety of theoretical and methodological perspectives, they share the understanding that science, society, and politics are not separate fields and that they act, therefore, actively, in the construc-tion of reality (Borges, 2014). Thus, if it is true that scientific practice is not detached from politics and the structure of privileges in society, an important contribution of social psychology supported by feminist and LGBTI+ critique in Brazil was its engagement in the critique of a science taken as neutral and in the visibility of sex-ist, heterosexist, and racist assumptions naturalized in the ways of doing science.In the wake of this process of dislocations in social psychology, it is worth high-lighting the emergence of four working groups (WG), in the history of the National Association for Research and Post-graduation in Psychology (ANPEPP), particu-larly focused on the axes of gender and sexuality in psychology as central, from the critical perspective already presented: (1) GT “Psychology and Gender Relations” (started in 1992 in the IV Symposium of Research and Scientific Exchange of ANPEPP, and closed in 2000); (2) GT “Women, femininity and female sexuality” (started in the Symposium of 1994 and gathered for the last time in 1998)1; (3) GT 1 For a history of these first two WGs and an analysis of the role of ANPEPP in the academic pro-duction on gender in Brazilian psychology, see Adriano Nuernberg (2005).6 Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazil98Psychology andGender Studies (which started its work in 2006, at the XI ANPEPP National Symposium); and (4) Psychology, Politics and Sexualities (started in 2012, at the XIV ANPEPP National Symposium).As stated on its institutional webpage,2 ANPEPP was created in 1983, with the objective of “bringing together graduate programs linked to Brazilian higher educa-tion institutions to foster and stimulate the training of professionals for research and graduate studies in Psychology.” Since their inception, all the WGs have had partici-pants from universities in several Brazilian regions. The ANPEPP Symposia take place every 2 years and are organized around thematic working groups.Among the aforementioned groups, the WG “Psychology and Gender Studies” aims to “consolidate the space for dialogue among researchers from different higher education institutions in the country, which produce in the field of gender studies in Psychology and dialogues with other areas.” The WG “Psychology, Politics and Sexualities” has as its objective “the reflection about the different ways of thinking about sexualities, politics, and science, as well as to understand how the transforma-tions related to practices, discourses, and moral codes configure them in distinct sociocultural and intersubjective contexts. These contexts produce identities, as well as a hierarchization of the sexualized bodies and the discourses and practices related to them. The work of the WG points to a research/training relationship marked by interdisciplinary practice and political positioning in defense of sexual rights.”3Since the first works and collective scientific organizations around the themes of gender and sexuality assumed the existence of political implications of the knowl-edge produced by psychology in this field, it can be stated that there has been an expansion regarding the objects of research, as well as multiplication and ramifica-tion of theoretical and methodological perspectives and political positionalities incorporated. Despite the dislocations brought by feminist theory and politics, the logic of sex differences in the scientific field has remained as a common ground among many theoretical and methodological perspectives in psychology. In nonlin-ear ways, social psychology has engaged politically in this field of genders and sexualities, allying with social constructionist perspectives, some of which did not widely question sexual difference as a unique and persistent reality, and sometimes producing more forceful dislocations in such entrenched notions of nature and identity.The set of social problems indicated in this chapter added to sensitive changes in the debate of power relations, forms of subordination, and the effects on the con-struction of subjects, the crisis turn and the subsequent turn in psychology were relevant to politicize science and disseminate notions of dissident subjects and their positionalities.2 (https://www.anpepp.org.br/)3 Information taken from the Thereza Mettel WG Directory (https://www.cadastro.anpepp.org.br/grupotrabalho/public) may, 2021M. A. M. Prado and P. S. Machadohttps://www.anpepp.org.br/https://www.cadastro.anpepp.org.br/grupotrabalho/publichttps://www.cadastro.anpepp.org.br/grupotrabalho/public99However, many experiences of subordinate and dissident forms were treated much more as objects of investigation from already established and unquestionable theoretical assumptions or as an interventional field (which required instruments of therapies and intervention from psychology), without considering the recognition of these subjects as producers of their discourse, knowledge from their experiences with the body, their sexuality, and their subjective positions. These tensions between the criticism of gender binarism, heteronormativity, and science were a full dispute about the directions of the pressure of social movements, which were fundamental to the effervescence of works on LGBTI+ movements and gender and sexuality in psychology (Ferrão etal., 2019), configuring new forms of power relations, science, and politics.6.4 The Ethical-Epistemological Turn or Queer andTransfeminist Positions asanEpistemic Turn forSocial Psychology: TheRevolt ofthe“Objects”As we have already highlighted, turns 1 and 2 point to processes of politicization of psychological science, something that in Brazil was strongly embraced by social psychology. In turn 1, we highlight social class as an important articulating element for the appearance of subjects of dissidence, calling into question the notion of the abstract subject of certain previous formulations. This is a profound ethical-political dislocation that accompanies the crisis of psychology and corresponds to a critical turn in the field.Turn 2 sharpened this shift, demanding another one, which entailed the broaden-ing of the notion of dissidence and the recognition of the insufficiencies in social class category to capture the complexity of the arrangements between the produc-tion of difference and inequality. Inscribed in this movement are (1) the emergence of gender and sexuality issues– more specifically, in a first moment, the experiences of cisgender women and cisgender gay men– as the object of study of a psychology not only attentive to the ways society produces social inequalities but also willing to critically and actively reflect about the power relations involved therein, as well as (2) the expansion of the gaze to other subjects of sex-gender dissidence, such as the LGBTI+ population in general.In common, these two turns share a disagreement with the notion of scientific neutrality. Power, besides being a crucial element in addressing the issues and objects of research that social psychology addresses, will also be taken as an inher-ent factor in the very production of knowledge in the sciences, broadly, and there-fore in the psychological sciences. Feminist debates around positionality in knowing and thus concerning the recognition of the partiality of knowledge (Collins, 1997; Haraway, 1988) will gain increasing strength in the debates.If the feminist politics and theory of the 1970s and later on the LGBTI+ move-ment, as well as gay and lesbian studies, will drive the ethical-political critique 6 Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazil100undertaken in turn 2, in turn 3 intersectional feminists, queer, transfeminist, and decolonial positions, as well as the debates on the depathologization of transsexuali-ties, will provide support for the ethical-political displacements. This scenario will also drive an epistemic turn, marked by the displacement of those who are com-monly figured as research objects to protagonists in psychological science. This meant not only that the subjects of sex-gender dissidence began to enroll and be recognized in the spaces of knowledge production but required more broadly trans-formations in the modes of research and advances in debates about situated knowl-edge (Haraway, 1988) as an element inscribed in a problematic of power and the economies of credibility (Fricker, 2007) of the sciences.Numerous works within gay and lesbian studies in Brazilian social psychology (Bussinger, Menandro, & Padilha, 2017; Perucchi, Brandão, & Vieira, 2014), many of which were conducted by gay and lesbian researchers, figure in this turn, assum-ing the transition between turns, between studying LGBTI+ experiences and consti-tuting a perspective of epistemic critique (Pacheco etal., 2017), as well as some productions of cisgender people that not only aligned themselves with depatholo-gizing assumptions but also tensioned the hegemonies in the field of knowledge production, preponderantly biomedical, on transgender issues. In this perspective, there were recurrent works that impacted the psi field focused on issues linked to the logics of knowledge production fromthe depathologizing frameworks of gender and psychological practices in healthcare (Almeida & Murta, 2013; Bento & Pelúcio, 2012; Lionço, 2016; Prado, 2018; Teixeira, 2013).It also highlights the growing protagonism of trans and transvestite4 people in productions, as described by numerous authors, such as Almeida (2012), Favero (2020a), Jesus (2014), Sales (2018), and Vergueiro (2016), as well as the consolida-tion process of Brazilian transfeminist strands.5 According to Jaqueline Gomes de Jesus and Hailey Alves (2010), transfeminism is a movement led by trans and trans-vestite women, which “emerges as a critique of cissexism or dimorphism,” and the naturalizations operated by essentialist-based feminisms regarding the sexual difference.Thus, cisgenerity as a concept and the performance of the cisnorm gain an impor-tant place in the analyses (Bagagli, 2016, Bonassi, 2017), expanding the approaches on normativity related to gender and sexuality beyond the heteronorm. Concerns to interpellate psychology from the notion of cisnormativity (Bonassi, 2017) have important effects by questioning psychological listening and its procedures directed to the naturalization of cisgenerity as an element of its interventions (Favero, 2020b; Leal, 2016; Stona & Ferrari, 2020). This effect has produced an important epistemo-logical critique of psychological science denouncing the naturalized relationship 4 There is also a production by cisgender and transgender authors on topics relevant to the field of depathologizations of the body and transsexualities (Tenório & Prado, 2016; Sales etal., 2016), trans childhoods and aging (Favero & Machado, 2019; Camargo & Machado, 2020).5 For a historicization and analysis about the production of knowledge about transgender and trans-vestite people in Brazil and the transformations and political-epistemological clashes provoked with their emergence as protagonists in the field, see Coacci (2018).M. A. M. Prado and P. S. Machado101between body, gender, and sexuality that often structures the forms of psychological listening and care of the LGBTI+ population (Prado, 2018).From a theoretical and political point of view, transfeminism aligns itself with black and intersectional feminisms and with the critique of the existence of a uni-versal subject of feminism (Vergueiro, 2015). It also establishes positions that ques-tion the positions of power in the production of knowledge: blurring or inverting ironically consecrated places of subject and object (as do some productions led by trans people who will take cisgenerity as an object of study, as observed in the work of Vergueiro (2015)). In this way, the transfeminist thought invades the academy but also puts into dispute the notion of legitimacy of knowledge production, denounc-ing the dynamics of the relationship between science, power, and politics identified therein.In Brazil, transfeminism emerges in the early 2000s and gradually gains strength and consolidation in blogs, social networks, and spaces of political activism (Coacci, 2018; Jesus, 2014; Mattos & Cidade, 2016). We highlight, here, the analyses and texts published on the social network Facebook (in a group and page named “Transfeminism”) and on the blog http://transfeminismo.com/, which emerged in 2011 under the responsibility of Hailey Kaas. As Coacci (2018) points out, in what he calls the third wave of the Trans Movement in Brazil started in 2011, there is also an explosion of pre-vestibular courses aimed at transgender and transvestite people and the increase in their inclusion in higher education (undergraduate and graduate), as well as the demand for quotas in universities at different levels of education. I t is also worth highlighting the emergence, in the national territory, of works on inter-sexuality in the field of human and social sciences, from a critical perspective to the pathologization of intersex bodies, as well as to unnecessary, non-consented, and mutilating early interventions, as highlighted by Machado (2008, 2014). Productions on intersexuality have been growing in Brazil, as well as the protagonism of intersex people or their family members in the production of knowledge (A.G. Costa, 2018; Santos, 2020), and, since its emergence, the field has produced important provoca-tions not only to psychological science but also, in general, to gender studies, sexu-ality, the sexed body and social studies of science and technology. In this regard, two collections stand out, containing articles authored by intersex and endosex people, the first in the context of Latin America (Cabral, 2009) and the other from Brazil (Barreto, 2018).All this movement happened not only within psychology but in frontier areas that produced strong political and theoretical interpellations to psychology, which was called to face a series of tension points and ambiguities, as well as to question posi-tions and hierarchization of knowledge within its fields of action, marked by theo-retical, political, and methodological assumptions already consolidated.In psychology, we can also think of this process as a “queerization” of social psychology in Brazil. As highlighted by Oliveira, Costa, and Carneiro (2014):In recent decades, queer theory has helped to establish a distinct agenda for the social sci-ences, the humanities and the investigation of sexualities, showing itself able to investigate and denounce how identities are discursively produced and unstable but also how social and gender orders are established on heteronormative terrain (Gramson & Moon, 2004). 6 Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazilhttp://transfeminismo.com/102Hegemonic heterosexuality (Butler, 1993) constitutes coherence between gender, sex, and desire and legitimizes and approves heterosexuality in repudiation of homosexuality. The latter remains forbidden but necessary to the cultural barriers for that one to maintain its stability. Other hegemonic norms of “race” and ethnicity, of social class, of functional diversity, or postcolonialism have also been in the sights of queer theory, constituting an immense body of work based on the critique of the normative. In a Foucauldian sense, this critique precisely allows for the de-subjugation of the subject within the confines of the politics of truth (Oliveira etal., 2014, p.70).For Oliveira et al. (2014), therefore, critical psychology establishes interlocution with other critical and political perspectives, such as feminism, Marxism, and queer criticism, to produce shifts not only in psi science but in the modes of production and legitimation of knowledge in general. From this understanding, we can affirm that queerizing psychology presupposes revisiting the schemes of truth production, the hierarchies of privilege and power on which such enunciation is based, and those that it (re)produces.As we pointed out at the beginning of our analyses of the third turn, intersec-tional feminists, queer, transfeminist, and decolonial positions, from international and national references, were fundamental to the theoretical, methodological, epis-temological, and political shifts and twists have undertaken.As with the other twists, the approach to a series of complexities, nuances, and crossings between them has limitations, largely due to the effort to offer an expanded perspective of the field. What we highlight, however, as the mark of what moves in turn 3, are the responses that psychology in Brazil has been provoked to offer in face of the “revolt” of those populations and themes historically placed in the position of objects, in the sense of hierarchization between subject and object, of the debates about what will be considered legitimate knowledge, how it is produced and who may enunciate it, and of the ethical-political effects of the positionality of those productions. Revolt, here, can be translatedas a political and epistemic movement, which will require a series of fundamental revisions in the approach to genders, sexualities, and the subjects of dissidence in this field of knowledge and practices.6.5 Science, Power, andPolitics: Queer Perspectives onPsychologyThe argument in this chapter points to a movement of the relationship between sci-ence, power, and politics from the three twists of psychology. It is important to emphasize that these turns do not mark watertight changes and reforms in certain periods but are characterized by singularities that coexist intersectionalized often in the same context and temporalities. Although they corroborate certain particulari-ties of the moment, the twists reveal themselves to be much more interconnected and diffuse in dynamic transformation movements of science itself. They do not mark a gradual sense of development, nor an escalation to an evident protagonism. On the contrary, they spin, they move the field of production of gender and sexuality in psychology, changing theories, object-subject, methodologies, and politics.M. A. M. Prado and P. S. Machado103To express more clearly the singularities and the movement of psychology with LGBTI+ identities and the themes of gender and sexuality is that the gyrations become important because they allow us to glimpse the movements of change, ten-sions, and conflicts that draw distinct relations between sciences, power, and poli-tics. It is in this sense that we understand that LGBTI+ themes are no longer like a field object to be applied an interventionist theoretical model, but, quite the con-trary, they are, in some cases, a field of production and analysis of dissidents that imply above all in an interposition to the social dimensions of sciences, power, and politics: emerging issues for the democratization of societies and contemporary knowledge.It is through the production of subjects from the constitution of regimes of truths and scientific problematizations, by the forms of regulation and hierarchical legiti-macy, and by the conflicts and disagreements that the dissidents are constituted as possible subjective positions in different positionalities.These are possible arrangements in different economic, political, and social con-texts that allow articulations between science, power, and politics in very heteroge-neous orders of dissidence. In this sense, it could be understood that the twists of psychology do not configure a chronological sense but are polemical arrangements between the scientific framework and its problematized truths, the forms, and struc-tures of regulation and legitimacy of social orders, and the conflicts and tensions given by the emergence of the change of visibility criteria of certain subjective experiences that were not counted as subjects in the visible of the scientific gram-mar (Rancière, 2015).These (dis)articulations summarized here as twists of psychology allow us to engage in an externalist and internalist debate of social psychology itself (Cruz & Stralen, 2012), thus opening spaces to insert scientific knowledge in a field of dis-pute between the legitimacies of the social order and the disagreements about this same form of organization of powers.In this context of problematizations, the entry of political subjects of dissent in the recent history of Brazilian psychology helps us to think about the conflict and the disputes on the production of knowledge itself. The effects of this entry are many and transform the relationship of psychology with the queer perspective in gender and sexuality studies.Not only by the internalist turns itself but above all by the externalist elements of the political, social, and economic context, there are historical moments that the boundaries between science, power, and politics seem to move in accidents and processes of mutual influences, revealing tensions between the spheres that strain the positionalities of dissident subjects in the articulation of scientific production.Psychology has been a very intense field of dispute, in this sense, and has nodded to a movement of queerization of its production despite movements that seek to restore a traditionalist position of putting the subjects of dissidence back as an object.The perspective of a queer positionality allows us to underline elements that in contemporary times make explicit this movement of psychology science in Brazil: (a) theoretical and methodological; (b) ethical and institutional; and (e) political and ideological.6 Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazil104 (a) Theoretical and methodological: the critique of the psychological field pro-duced in the context of the historical turns was undoubtedly important for the revision of theories and methodologies. The influence of queer/LGBTI+ per-spectives in the field of research in psychology allowed new themes to enter the research agenda with the development of innovative theoretical-methodological perspectives with more participatory elements, as is the case of auto-narrative, studies of sexual practices, bodies, and identities. Thematic studies such as the construction of clinical listening from the perspectives of gender and sexuality, queer political participation, embodiment, and sexual practices, prejudice, and homophobia, the contestation of cisheteronormativity as a naturalized regula-tory ideal, and others enter the agenda of psychology. The most important thing to emphasize here is that the production of psychology from the positionalities of gender and sexuality dissent has undoubtedly produced displacement in the history of psychology itself. (b) Ethical and institutional: it is relevant to highlight that psychology as a profes-sion has also undergone changes following the historical turns. Two resolutions institutionalize good practices in the relationship between psychology and LGBTI+ people. These resolutions are, namely, the first a punitive restraint on any practice of therapy to reverse or cure homosexualities and the second a guiding punitive measure for practices that pathologize transgender. The Federal Council of Psychology in producing these regulatory actions6 also took an important step towards the recognition and legitimacy of LGBTI+ rights for the practices of psychology. (c) Political and ideological: psychology and its practices, although with tensions and confrontations, have played a role in emancipator policies of the LGBTI+ community. It has participated on several fronts with emancipatory political positions that have installed within its scientific and professional institutions a perspective of recognition of the agendas and rights of LGBTI+ people. Here we also highlight political and ideological positions that are antagonistic to emancipator processes and present themselves in collaborationist positions for the regulation of power and often to attack dissident positions, especially on the production of the field of gender and queer sexualities. A depuration of the field of gender and sexuality that has implied collaboration with forms of governing power marked by attacks on minorities and the stripping of LGBTI+ rights. It can be foundnewstudies7 on anti-gender and anti-queer offensives by psychol-ogy, seeking to understand the forms of mobilization and moral panic that these attacks generate and their effects on LGBTI+ inclusion policies.The relationship between science, power, and politics in this context has been a very intense dynamic of arrangements and disarray, revealing the nodal points of ten-sions, disputes, and confrontations both inside and outside psychology. But these 6 Resolution 01/99 e 01/18 by the Federal Council of Psychology7 See Political Psychology Brazilian Journal http://pepsic.bvsalud.org/scielo. php?script=sci_issuetoc&pid=1519-549X20180003&lng=pt&nrm=isoM. A. M. Prado and P. S. 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Arquivos Brasileiros de Psicologia, 71(3), 48–63.da Silva, P., & Veras, C. (2013). Psicologia Latino-Americana: Desafios e possibilidades. [Latin American psychology: Challenges and possibilities]. Psicologia: Ciência e Profissão, 33(SPE), 32–41. Retrieved May 10, 2021, from http://www.scielo.br/scielo.php?script=sci_arttext&pid=S1414- 98932013000500005&lng=en&tlng=ptSpink, M.J. & Cordeiro, M.P. (2018). Apontamentos sobre a história da psicologia social no Brasil. [Notes on the history of social psychology in Brazil] Estudos e Pesquisas em Psicologia, 18 (4).Spink, M.J. & Spink, P.K. (2007). A psicologia social na atualidade.[ Social psychology nowa-days] In A.M. Jacó-Vilela, A.A. L.Ferreira, & F.T. Portugal (Orgs.). História da Psicologia: rumos e percursos (pp.565-585). Rio de Janeiro: Nau.Stona, J., & Ferrari, A. G. (2020). Transfobias Psicanalíticas. [psychoanalytical transphobias]. Revista Subjetividades, 20(1), 16–04.Teixeira, F.B. (2013). 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Pensando a cisgeneridade como crítica decolonial.[ Thinking about cisgener-ism as a decolonial critique]. In S.Messeder, M.G. Castro, & L.Moutinho. (Orgs.). Enlaçando sexualidades: uma tessitura interdisciplinar no reino das sexualidades e das relações de gênero [online] (pp.249-270). Salvador: EDUFB. https://doi.org/10.7476/9788523218669.0014.Warner, M. (1993). Fear of a queer planet: Queer politics and social theory. University of Minnesotta Press.6 Psychology andLGBTI+: Science, Power, andPolitics onQueer Perspectives inBrazilhttps://atheneadigital.net/article/view/v20-3-tonial-maheirie-costa>https://doi.org/10.5565/rev/athenea.2492https://doi.org/10.7476/9788523218669.0014111© The Author(s), under exclusive license to Springer Nature Switzerland AG 2022R. A. Chaparro, M. A. M. Prado (eds.), Latinx Queer Psychology, https://doi.org/10.1007/978-3-030-82250-7_7Chapter 7Psychology andtheLGBTI+ Issue inUruguay: TheUruguayan Psychoanalysis Journal’s Discourse asaCase StudyParibanúFreitas De León7.1 IntroductionUruguay has historically been seen as a progressive country in terms of civil, politi-cal, and social rights since the beginning of the twentieth century. This is how the English historian Eric Hobsbawm remembers when describing the “collapse of the values and institutions of liberal civilization” (Hobsbawm, 2018, p. 116) at the beginning of the last century, and he points out that only a very small list of solidly constitutional states existed in occident: “Canada, Colombia, Costa Rica, the United States and the now forgotten Switzerland of South America and its only real democracy: Uruguay”.(Hobsbawm, 2018, p.118).However, as in any other case, the deep analysis of any social reality returns complex and often conflicting panoramas in which multiple perspectives confront each other, sometimes without the possibility of synthesis.About the relationship between psychoanalysis and what— to paraphrase the argen-tine sociologist Ernesto Meccia (2006)— I will call like LGBTI+ issue,1 much ink has been flowing for a long time. However, for the Uruguayan case, the systematic review of the literature, as a procedure to understand the discursive production of this current of psychology, has not been approached with rigor or published, beyond the fact that the oral account and the evidence repeatedly report the existence of deep reactionary con-ceptions and iatrogenic practices developed under the protection of Freudian doctrine.1 Following the tradition of social studies in sociology, history, and political science, I will use the term LGBTI+ issue to refer to a specific dimension of the social issue (Cortazzo, 1998), linked to the set of political, social, and economic problems linked to the emergence of movements and demands around the situation of LGBTI+ people.P. Freitas De León (*) University of the Republic, Salto, Uruguaye-mail: paribanufreitas@psico.edu.uyhttp://crossmark.crossref.org/dialog/?doi=10.1007/978-3-030-82250-7_7&domain=pdfhttps://doi.org/10.1007/978-3-030-82250-7_7#DOImailto:paribanufreitas@psico.edu.uy112For that, I selected an especific documentary repository, the Revista Uruguaya de Psicoanálisis2 (hereinafter RUP, by its acronym in Spanish), published by the Asociación Psicoanalítica del Uruguay3 (hereinafter APU, by its acronym in Spanish), in this chapter I will try to analyze the discussions, protagonists, conflicts, transformations, and continuities the national psychoanalysis—and with it, a piece of the national psychology—has gone through in the first two decades of this century.7.2 BackgroundPsychology in Uruguay emerged, as a discipline of reference, at the beginning of the twentieth century, along with profound political reforms, mainly in the construction and modernization of The Uruguayan state, known as Batllista progressivism, linked with educational interventions (Chávez, 2016; Chávez & Freitas, 2014). This is why some specialists in the history of psychology in Uruguay relate the emergence of psychological practices in the country with processes of disciplining bodies and souls. Within these disciplining processes, the control of sexuality and the installation of a new sexual morality are one of the distinguishing elementsof Batllista progressivism.As Uruguayan historian Diego Sempol describes:In the“nine hundred” local medicine labeled same-sex attraction as an “invertido”,4 dif-ferentiated between tops and bottoms, and particularly pathologized the latter.For medical knowledge, as Barrán (2002, pp.181-182) points out, the origin of the “inver-tido” lay in biological problems (“physical monstrosities”) or in the influence of the envi-ronment (“education” and “bad company”). This vision was widely extended in the Río de la Plata area, from the European academic sources of those years. (2013, p.23)In this context, this author highlights that “A key part in the normalization of this mechanism of domination was played by medical and psychoanalytic discourses, which in Uruguay during almost the entire twentieth century, censored and pathologized homoerotic sexualities and dissident generic identities” (Sempol, 2013, p.23).Regarding psychoanalysis, the author points out that “he accepted the construc-tion of homosexuality as a disease, but instead of appealing to the category of ‘invertido’ he almost always preferred that of ‘perverse,’ emphasizing problematic processes of identification and the arrest or deviation in the psycho-affective growth 2 Translation: Uruguayan Journal of Psychoanalysis.3 Translation: Uruguayan Psychoanalytic Association.4 “Invertido” was a word used to signal effeminate or homosexuals, emphasizing the “deviant” characteristic from hetero/cisnormative understanding of sexualities.P. Freitas De León113of individuals” (Sempol, 2013, p.24), even when homosexuality was decriminal-ized in Uruguay in 1934.In contrast to the poor progress of the national LGBTIQ+ issue throughout the twentieth century, the twenty-first century will be characterized by constant mobilization and generation of social, political, legal, and public policy development agendas toward this population and their living conditions, progressively recruiting different sectors of the population under this cause, which is part of the so-called new rights agenda.This “new agenda” allowed the enactment of laws such as the reform of the regu-lations on the commission and incitement of hate crimes (2003), concubine union (2007), homoparental adoption (2009), law of change of name and registered sex (2009), equal marriage (2013), and recently the Integral Law of Trans Persons (2018). Those advances in normativity changed many of the ideological and relational bases of the old previous social contract of the Uruguayan society.7.3 Contemporary Psychology inUruguay: Notes toUnderstand theInstitutional Context oftheDiscoursesWhat I can call “national psychology” is a very complex network of institutions of different sizes, with views and interests not always shared collectively and inherited of different views and paradigmatic approaches on the place of psychology in the social world.Actually, there are two universities with training in psychology—the University of the Republic (UDELAR) and the Catholic University of Uruguay—and one institute (different recognition in undergraduate national education standards), the Francisco de Asis University Institute.At another level, outside the university structure, national psychology is orga-nized around other types of actors. On the one hand, there are scientific societies, such as the Uruguayan Psychology Society, the Uruguayan Society for Analysis and Behavior Modification, the Uruguayan Society of Analytical Psychology, the Uruguayan Society of Medical Psychology and Psychosocial Medicine, the Uruguayan Sports Psychology Society, and the Association of Psychopathology and Psychiatry of Children and Adolescents, among others. On the other hand, and as a result of the last civil-military dictatorship (1973–1985), when the institutional processes of conformation of the discipline were roughed up as subversive (Baroni, 2006), there is a very wide network of institutions and small private training groups that address different topics of professional practice, mainly focused on permanent training activities for graduate students, mainly at the level of clinical practice.In this context I will focus on APU (founded in 1956), because it’s the second oldest scientific society in Uruguay (after the Uruguayan Psychology Society).7 Psychology and the LGBTI+ Issue in Uruguay: The Uruguayan Psychoanalysis…1147.4 The Uruguayan Journal ofPsychoanalysis (RUP) asaCase StudyAn analysis of LGBTIQ issue discursive productions of APU in RUP is relevant, first because APU is one of the oldest national psychological institutions with an important relevance in the Uruguayan academics, with an extensive impact in the society, for example, the continuous edition of the RUP, published since 1956, APU foundation year.Second, Uruguayan psychology has and still has a strong psychoanalytic influ-ence that permeates the theoretical background of almost all the fields of psycholo-gist professional work.As an example, the analysis of the current curriculum of the bachelor of psychol-ogy of the Faculty of Psychology of the University of the Republic shows that 35% of the courses have contents associated with psychoanalysis, and 27% of these courses have exclusively psychoanalysis as a theoretical background.In addition to the historical weight of APU in Uruguay, APU is the only psycho-analytic institution in the country that officially integrates the International Psychoanalytic Association (IPA).This allows the institution to function as what Foucault (2017) called delimitation instance, an institutional instance that through different procedures of power (such as the power of tradition) marks hierarchies and borders with respect to the contours of an object that delimit an interior and an exterior of it. In this case, what psychoanalysis is and what is not.To understand the weight of the APU’s power in terms of psychoanalytic tradi-tion, the IPA recognizes only three training models that the different national asso-ciations can apply: the Eitingon model, the French model, and the Uruguayan model (International Psychoanalytical Association, s/f).Finally, the discussion on the relationship between psychoanalysis (as a subdis-ciplinary field and theoretical background of psychology in all its diversity) and the LGBTIQ+ issue is presented as an active and current problem, as evidenced in the conference of the contemporary philosopher Paul B.Preciado made at the École de la Cause Freudienne (Preciado, 2020).7.5 SamplingA corpus of analysis included all the articles of the RUP published between 1999 and 2020. This corpus integrates the issues ranging from number 89 to number 127 inclusive. A search for the keywords, i.e., homosexuality, gay, lesbian, bisexual, transsexual, transgender, transvestite, intersexual, hermaphrodite, queer, and diversity, was conducted on the digital editions of RUP.As a result, 69 articles were analyzed.P. Freitas De León1157.6 ResultsFoucauldian orientations for discourse analysis (Foucault, 2017) involve the analy-sis of elements that allow the emergence of a discursive formation and its social function in a given historical and cultural context, which are grouped in four general dimensions:• The (social) emergence of the discursive object• The subjects of enunciation• The associated domains• The materializations of the utterancesEach of these dimensions involves the analysis of specific vectors of discourse organization. For this study five elements will be addressed: I. Emergence of discourses on the LGBTIQ+ issue in APU II. Frequency and periods of enunciation of the LGBTIQ+ issue in the corpus analyzed III. Subjects of reference IV. Associated domains V. Specification grids7.7 I.Emergence ofDiscourses ontheLGBTIQ+ Issue inAPUThe relationship of the APU with what I called in lato sensu the LGBTIQ+ issue goes far beyond the social and historical emergence of the LGBTIQ+ issue stricto sensu in Uruguay.5In fact, it is a foundational relationship.In this sense, two articles in the RUP, written by Alba Busto de Rossi (1999, 2008), reported an experience of group psychoanalytical psychotherapy developed by Juan Carlos Rey and Juan Pereira Anavitarte in 1956. There’s no report of the objectives, evaluation, and procedures of the intervention.Beyond this anecdotal detail, the first appearance of an LGBTIQ + issue, in the RUP and in the selected period, belongs to Nadal Vallespir (1999), who reflects on the difficulties of clinical neutrality in psychoanalytic care; for example in front of the homosexuality of a patient. Thus the author states that “The neutrality of the 5 I will define the LGBTIQ+ issue lato sensu as the link to discourses, subjects, and theories linked to LGBTIQ+ people in general, regardless of the approaches and practices that are assumed, reserving the term LGBTIQ+ stricto sensu to refer to the emergence of the LGBTIQ+ issue as part of the social course, with agents and processes of social and political dispute aimed at building agendas of rights and social transformations that result in the improvement of the quality of life of LGBTIQ+ people in the country, as well as their framing within parameters linked to the respect for human rights and the expansion of citizenship.7 Psychology and the LGBTI+ Issue in Uruguay: The Uruguayan Psychoanalysis…116psychoanalyst, perfect, absolute neutrality, without hesitation, is not possible. It is a legitimate but unrealizable aspiration” (Vallespir, 1999, p. w/p). Exposing that “Our resistance prevents us from listening to the unconscious of the patient by preventing us from hearing the same unconscious in ourselves” (Vallespir, 1999, p. w/p), exem-plifying “what happened to J.McDougall, who he could not see his homosexual patient desire by virtue of his difficulty in recognizing his own” (Vallespir, 1999, p. w/p).This problem, associated with the axiological differences between psychoanalyst and client, will be explained in more detail by Dr. Marcelo Viñar (2000), based on what he will call “civilizational mutation.” Expression through which social changes will be presented, among which are the historical and social transformations of sexualities at the end of the 20th century, and particularly the advances in rights of “homosexuals”; and that for the author it requires paradigmatic and theoretical transformations oriented to “what to do” with homosexuality and homosexuals in psychoanalysis, facing a new social context.7.8 II.Frequency andPeriodsFrom the analysis of the variations in the frequency of publication of articles with the qualitative identification of themes and perspectives of analysis linked to the treatment of the LGBTIQ+ issue strictu sensu, I identified three different paradigmatic periods (see Fig.7.1):Fig. 7.1 LGBTIQ+ issue lato sensu, 20years evolution in the RUPP. Freitas De León117 1. A first period, developed between 1999 and 2009, I called “traditional normative period,” is characterized by the use of homosexuality and bisexuality as adjectives of pathology psychic process described by Freud. Terms and concepts such as constitutive bisexuality, homosexual identification, and invasive homosexual transference appeared frequently.As an example, the article by Stella Yardino (2002), entitled “The Mecedapa Forest: About the (Re)actualization of Early Injuries” describes the psychic impact that different early losses produce on the subjects and the difficulties of repairing the injuries, mainly with the arrival of adolescence.Evolutionary stage that would be more difficult for this type of patient to pass, although:… even the most normal adolescent crisis imposes a series of losses and grief in the transi-tion to maturity: mourning for the child’s body, for the bisexuality that must be renounced, loss of the child’s place and its privileges and mourning for the parents childhood that serve the adolescent as a refuge and protection against the unknown. (s/p)Renounces that for psychoanalysis it does not imply either solely or mainly “the assumption” of a specific sexual orientation but can be extended to meanings such as the loss of omnipotence and the non-consideration of the limits of infantile thought. This understanding of the adolescence (by theory conceptualizations) implies the negation of the possibility of lesbian or gay childhoods (Kort, 2008), where such sexual orientations are manifested early and exclusively from the first moments of childhood and reinforce a political economy of the sexes, genders, orientations, and sexual practices, typical of psychoanalysis, according to which everything that does not compose the hetero-cis-allosexual norm can be used as impunity as a synonym for immaturity, primitivism, stagnation, or lack of principle of reality. 2. A second period located between 2010 and 2015, I called the emergency of the LGBTIQ + strictu sensu issue in psychoanalysis, explicitly inaugurated by the article “Human Rights and Psychoanalysis” by Marcelo Viñar (2008)—several times president of the association—linked to the relationship that psychoanaly-sis has with social reality and its changes, declares that:The place of women, their emancipation, which some authors consider as the most relevant societal fact of the 20th century, the notion of family, sex, filiation, paternal and maternal role, does not have the same validity and value today as they had in the historical conditions of production of classical theory. How are courtship and sexual initiation rites conceived today? Or our position in relation to homosexuality, divorce, adultery?If in Freudianism bisexuality and the difference between the sexes is the fundamental difference, how do we adapt our ideas or not? We can keep talking about maternal and paternal role in the traditional and contemporary family? What historical variation can we see in these concepts? These are issues that also concern the hinge between society, human rights and Psychoanalysis. (p.54)These questions are the basis for which the author affirms:7 Psychology and the LGBTI+ Issue in Uruguay: The Uruguayan Psychoanalysis…118“include human rights as a topic to think about from psychoanalysis implies resign or affirm some certainties of the theoretical edifice of our discipline” (Viñar, 2008, p.53),making a deep institutional appeal to assume this task.Undoubtedly, I understand that this position, coming from a figure of institu-tional authority in the APU, will give rise to a real discursive explosion in the pages of the RUP.An example of this are two specific issues of the RUP: (a) issue 111, entitled “ Challenges of contemporary psychoanalysis”, edited in 2010 and (b) issue 113, edited in 2013, entitled “Perversion revisited”. In them, almost all of the arti-cles published refer, directly or indirectly, to topics on sexual diversity. However, it is necessary to emphasize that said discursive explosion does not necessarily refer to an inclusive perspective on LGBT rights, such as that proposed by Viñar”.In this sense, it is important that between 2009 and 2013 two important legal transformations were processed: the modification of the adoption law and equal marriage, processes that involved great debates in multiple sectors of society. Surely the same thing happened in his own way in the field of psychoanalysis.During this period, references to the LGBTI+ issue (although mainly reduced to the consideration of homosexualities) are deployed in association with other topics, basically three: (1) the relationship between psychoanalysis, society and historical transformations, clearly illustrated by Viñar’s statements; (2) the problem of the ahistoricity of Freudian discoveries and the relationship between analytic neutrality, the values and ideology of analysts, and the values and ideology of psychoanalytic theories; and (3) the problemof theoretical transformation of psychoanalysis, i.e., the problem of eliminating traditional concepts of Freudian theory and the problems derived from eventually replacing them or not by others without seriously affecting the hermeneutic and practical capacity of psychoanalysis.The problems associated with ahistoricity of Freudian discoveries and the rela-tionship between analytic neutrality are summarized in some issues that Javier García (2007) asks himself when he writes:… the oedipal structure is outside or inside? the difference of sexes is outside or inside? Can we think today that the oedipal structure and the destiny of identifications and sexual object choices has a psychic determinism, linked to the psychic determinism, linked to proto- fantasies, independently of socio-cultural changes? (p.193)The third type of productions can be referred to several works, many of which have as their main problem the gap that remains between the action of divesting oneself of the old pathologizing categories of differentaspects of the human (among which sex and gender issues stand out) and the emergence of new categories and perspectives with which to listen, understand, and operate psychoanalytically.A clear example of this is the concerns reported in 2016 by the group “Forum” by APU: “Does the term perversion still serve us as a concept to think with or does it become an obstacle by the very force of the concept?” (de Mello etal., 2016, p.137).Adding further:What effects does the reception in the consultation room of children who arrive with a (psychiatric) diagnosis of gender identity disorder (for example) have on us? Do I still think P. Freitas De León119that the object is contingent? Is an adequacy of a supposed convenience of object choice imposed? What effects does the psychiatric discourse of the present have on the thought and language of analysts? What effects do the conceptual modifications that come hand in hand with social conquests have on us? For example: How does the depathologization of the concept of homosexuality affect us? Why, apparently, is it not possible to deep the discussion of this topic? (de Mello etal., 2016, p.138).Questions that are asked three years after the approval of equal marriage in the country, five years after the approval of the legal name change for the trans popula-tion, and three years after the category of “Gender identity disorder” was suppressed of the fifth edition of the Diagnostic and Statistical Manual of Mental Disorders. And mainly, to more than twenty-five years after the elimination of homosexuality, from the ICD by the World Health Organization, and more than 30 years after in the DSM, by the American Psychiatric Association. 3. Once the equal marriage and the Voluntary Interruption of Pregnancy were sanc-tioned in the country, between 2012 and 2013, both the Uruguayan LGBTIQ+ movement and feminist movements began to dispute what would only be achieved in 2018 with the enactment of the Comprehensive Law for Trans People: a package of legislative resources with a strong administrative impact in the live conditions of trans people in the country.This movement had several important milestones:First, the inclusion of trans people in an economic transfer program that until now had as beneficiaries households with dependent children.Second, the eradication of “Gender Identity Disorder” category from the 2013 of the DSM V, in 2013, promoting the international campaign Stop Trans Pathologization.Third, the creation of specific health services for trans people for medical and psychological care, which functioned mainly within the University of the Republic.Due to the strongly endogenous characteristics of the APU, the epistemic debates developed within the framework of such programs remained outside the access of the institution.Thus then, the path that the UDEALR School of Psychology develops from friendly attention to the registration of some of its services within the framework of affirmative psychology is an element that the psychoanalytic association does not incorporate into its debates.It is even possible to think that the prominence that university psychology will have in this period displaces that the APU has had over the years, at least in this thematic field and professional performance and with it the social relevance of these speech.Finally, and in relation to the prominence and independence that the psychology developed by the UDELAR as of 2013, the participation of openly gay, lesbian, and trans psychologists in this study could also be pointed out more and more frequently. The type of services leaves them in a complex position regarding being able to speak at the same time from the psychology and from the LGBTI + community, given their heteronormative and cissexist policies.7 Psychology and the LGBTI+ Issue in Uruguay: The Uruguayan Psychoanalysis…1207.9 III.Subjects ofReferenceAlthough the search was carried out taking into account a variety of terms and iden-tity categories, I must report that almost all of the articles only refers to homosexu-ality and homosexuals, particularly gay men.Regarding the rest of the categories that compose the LGBTI+ front, lesbian issues appear linked to Freud’s clinical cases, mainly to the history ofThe Young Homosexual Girl and to Dora’s lesbian desires toward Mrs. K. that Freud could not tolerate countertransferentially.The same occurs with the consideration of bisexuality: we do not speak of bisex-ual people, reducing the use of the term to the theory of bisexuality in Freudian work.About homosexuality, it mainly appears to refer to (1) a specific type of transfer-ence and (2) a particular phase of the Oedipus complex. Without incorporating ele-ments such as a specific sexual orientation, or even less, a particular trait of the identities of gay people.Finally, the various trans identities are presented unidimensionally flattened in the category “transsexualism” and “transsexual,” in only two articles: initially in an article called “The Body in the Transsexual” written byBrum (2010) and later in an article commenting Brum’s paper (Moguillansky, 2010), misgendering the trans people (Brum, 2010), treating transsexuality as an “extravagance”(sic) (Moguillansky, 2010) and always referring to the “theoretical contributions” provided by researches of the psychoanalyst Robert Stoller, an article in which the author proposes as a depathologizing perspective, to stop considering transsexuality as a perversion to only understand it as an extravagance (sic).7.10 IV.Associated DomainsIn the RUP the consideration of LGBTIQ + issues focused almost exclusively on male homosexuality and inhabited different domains of reference: the domain of the social issue (as an emerging political discourse), the theoretical formulation (as a descriptive category of psychic processes), the gnoseography (as the basis for the delimitation between normal and abnormal behaviors), and very remotely the experience of clinical practice (as “specific clinic” with “demographically specific people”).Care for gay patients is only approached in six articles (de León, 2010; de Urtubey, 2000; Fernández, 2004; Flechner, 2006; Gabbard, 2000; Rimano, 2010). In all of them, it is presented the difficulty for analysts to imagine their gay patients as safe, proud, and happy.It is the case of a teenager abandoned by his parents who comes to live alone in a foreign country and at some point raises fear of becoming gay (Flechner, 2006); the story of a single older adult, educated, who never was “sexually active,” beyond some erotic games with his brother that gave rise to an “suppress homosexuality” on P. Freitas De León121which the analyst has not been reported to have been able to deepen (Fernández, 2004); or a 24-year-old patient who frequents pornographic bookstores where he watchesdissatisfaction of professionals working in the area of mental health—mostly, psychologists—with the prevailing biomedical model (Levine, 1981). They needed to contextualize the problems of their clients/users, thus broadening the focus from individual pathologies to com-munity health (Montero, 1996). Both because of the nature of the interventions—individually and therapeutically—and their limited range to address psychosocial issues. In addition, the biomedical model was not able to reach all individuals suf-fering from mental health problems; paradoxically, those who needed the most 2 Contributions of the Liberating Community Psychology Approach to Psychosocial…10attention due to their vulnerable situation were those who had the least access to services (Levine, 1981).Psychologist’s criticism with professional psychology coincides with the emerg-ing civil rights movement—including LGBT social movement—in the USA.This social agitation was reflected in a wave of activism within psychology, where many professionals sought for a science committed to social change and equity (Garrido etal., 2013). Likewise, the role of psychologists is reviewed, hoping to transcend the limits set by the medical hierarchy in hospitals to seek a place in other fields (i.e., health, education, justice, social welfare) and give professional meaning to their participation in social movements (Levine, 1981).In response to the need for new paradigms, community psychology was offi-cially conceived as such in 1965 at the “Conference on the Education of Psychologists for Community Mental Health” held in Swampscott, Massachusetts (Rappaport, 1977). It proposed that individuals’ problems are related to the social context within they live, defending the need to increase preventive actions in the community, such as the sense of community, advocating for housing, labor opportunities, or access to community services (Montero, 1994). Similarly, it introduced the importance of social justice in health and well-being (Prilleltensky, 2012). Therefore, this disci-pline called for integrating multiple social actors in the approach to the complexity of social problems (Montero, 2012).Despite the importance of the US contributions to the development and consoli-dation of the discipline, it is now widely recognized that the true origins of com-munity psychology can be found in Latin America. Since the late 1950s, interdisciplinary community developments took place there, in which all the char-acteristics that later came to define community psychology were applied (Martín- Baró, 1983; Montero & Sonn, 2009): (a) the focus on oppressed people in order to facilitate their empowerment and well-being, (b) the orientation towards social change and social justice, (c) the introduction of a critical epistemology where knowledge is built from the base and validated in practice, (d) the implementation of participatory action-research methodology pursuing equity, and (e) the redefini-tion of psychology’s practice as well as the role of researchers and practitioners, who conceive users/clients/participants as active persons with strengths besides weaknesses. For instance, these principles are found in Martín Baró’s (1986) Liberation Psychology, Paulo Freire’s (1970) Pedagogy of the Oppressed, and Fals Borda’s (1959) Commitment sociology. All these socio-educational professionals supported oppressed communities in their struggle for liberation, connecting research to action (Garrido etal., 2013). For this reason, in Latin America this dis-cipline was named liberation psychology.According to Montero (1996), the development of community psychology has “parallel lives” in Latin America and in the USA:Although there was very little contact or communication between the first community psy-chologists in these regions, very similar principles and orientations evolved. These similari-ties are particularly striking given the many ways in which North and Latin American contexts and histories differ. (p.159)R. Garrido and A. Zaptsi11 Characterizing theLCPA: Values andPrinciplesThe LCPA integrates the values and principles of community psychology (e.g., respect for diversity, ecology approach, strength-based approach) with the emphasis of liberation psychology on transforming oppressive social contexts in order to achieve social justice (Montero & Sonn, 2009; Paloma etal., 2016). These values and principles make the LCPA unique, integrating the influence of advocacy and liberation social movements developed in the USA and Latin America. Below, its main values are detailed, exploring how it has been applied to sexual and gender diversity issues. Respect forDiversityAttention and respect for diversity are included in the Ethical Principles of the American Psychological Association (2002) and considered to be imperative values from a LCPA, which advocates that “every person’s right to be different without risk of suffering material and psychological sanctions” (Rappaport, 1977, p. 1). Following the definition of the Society for Community Research and Action (https://www.scra27.org/), diversity encompasses a full range of human characteristics (e.g., ethnicity, gender, sexual orientation, age, social class, physical and psycho-logical abilities and qualities, geographical location, religion, etc.) that makes each individual/group/community unique and different from others within their socio-ecological, historical, and cultural contexts.According to the Society for Community Research and Action, “without diver-sity, liberation from systems of power and oppression cannot be redressed, and the co-production/construction of knowledge cannot be achieved. Diversity requires the democratization and decolonization of knowledge through the centering of multiple perspectives, voices and lived experiences.” Hence, diversity not only means acknowledging or tolerating sexual and gender difference but also recognizing the uniqueness and strengths of LGBTQ+ people. The respect for diversity is absolutely needed to foster the inclusion of minorities and to promote equity (Harper, 2005).The main challenge of diversity is that, despite the theoretical consensus about the interconnection of multiple social locations and identities, in practice, both research and interventions are often focused on only one dimension (Trickett etal., 1994). In fact, the study of diversity from the LCPA has given precedence to racial and cultural issues (see Suárez-Balcázar etal., 2014). As Harper and Wilson (2017) documented, compared to other disciplines, community psychology has not paid much attention to research, theory, and action focused on LGBTQ+ issues. Despite the increasing interest to sexual and gender diversity within the field since D′Augelli’s first call for attention in 1989, these works usually present some biases, for example, male-centered bias, the focus on negative elements (e.g., minority stress, violence, and HIV status), and the generalization of the most visible group characteristics—and often the most privileged, such as white gay men—in the entire 2 Contributions of the Liberating Community Psychology Approach to Psychosocial…https://www.scra27.org/https://www.scra27.org/12LGBTQ+ community (Harper & Wilson, 2017; Harper, 2005; Vaughan & Rodriguez, 2014).In response, recognizing diversity within the larger LGBTQ+ community is highly important, regarding individuals who are members of other oppressed groups and suffer multiple minority status that would increase their difficulties (Harper & Schneider, 2003). For example, Follins etal. (2014), after a literature review, found that black LGBT individuals are more likely to experience violence than hetero-sexuals of any ethnic background. By a strengths-based perspective, they also fore-ground the factors that contribute to their resilience facing up heterosexism and racism (e.g., self-efficacy,both straight and gay films to masturbate, and he explains to his analyst: “in pornographic films, the most exciting thing is the deep suction in oral sex,” stating that “That’s what I like” (de Urtubey, 2000; Gabbard, 2000). In those cases, talking about client’s homosexual desires never was a possibility for analysts.The possibility of enabling the consideration and/or exploration of a possible gay identity is always restricted by interpretations where homosexuality is only a defensive symptom that protects the subject from living more archaic anguishes. Subtly, the approaches observed by psychoanalytic therapists focus on analysis to the efforts to modify sexual orientation.The first and only one paper that is not judgmental is from 2010. Here the analyst outlines a timid statement according to which “The Freudian conception of homosexuality as a perversion is turning out to be limited or perhaps wrong” (de León, 2010, p.5). Also, she points out the gap she remains sustaining her practice to the extent that “The subject requires a reformulation, mobilizing transference relationships with figures from my training and with the father of psychoanalysis, which leaves me partially orphaned of my identity” (de León, 2010, p.5).Elements that demonstrate the scarcity of friendly clinical attitudes from ana-lysts, as well as the lack of openly affirmative approaches in training and practice.7.11 V.Specification GridsThe analysis revealed very important terms like “sexual orientation” or “gender identity” not appearing in APU.In substitution of these, the authors always refers to the Freudian category “choice of object,” mixing concepts that cannot be unified.Although critical movements can be observed within the APU discourse, mainly associating the LGBTI + issue with human rights, their treatment is very limited, and the epistemic transition processes—characterized by an effort to abandon pathologizing categories—are not helped by the acquisition of new concepts taken from affirmative perspective. Even when concepts such as sexual orientation or gen-der identity were widely used in the social context of debates related to the struggles for the recognition of the rights of LGBTI + people. It is even surprising that in a professional community such as that of the Uruguayan Psychoanalytic Association, there is an absolute absence of specific concepts from the psychological field from affirmative psychology, such as minority stress, internalized homophobia, among others. Since this institution is one of the most prestigious professional associations in the country, deeply linked to international academic exchange networks and with members who are perfectly fluent in languages other than Spanish.However, over the second period reported, new “friendlier” concepts appear, mainly from the reading of authors like Jean Allouch and Joyce McDougall.7 Psychology and the LGBTI+ Issue in Uruguay: The Uruguayan Psychoanalysis…122One of these concepts is that of “neosexualities,” from which homosexuality is separated from perversion, limiting the use of the concept of perversion to sexual situations in which there is no consent and situations with unequal power relations.An important aspect to consider regarding this phase of the (non)transition of APU psychoanalysis in our country is the error that the concept of neosexuality generates, (1) when assuming sadomasochistic practices, gayness (read exclusively as a coital variant), or the current sexting and (2) consolidating the view on LGBTI + issues as new social (and psychological) phenomena, ignoring the long historical processes of struggle on the matter.7.12 Some Summary ConclusionsAlthough much of the data collected reveals the strong difficulties of APU psycho-analysis to modify points of view with very important heterosexist and cissexist biases (Barrientos & Radi, 2021), it is possible to identify some internal institu-tional movements aimed at reversing this tradition.Seen in the light of the theoretical advances promoted by social movements and international psychology, the critical movements generated by the APU within it seem to be excessively rhetorical.The debate on the transformations necessary to adapt psychoanalysis to contem-porary societies does not reach any substantive transformation, presenting a pan-orama where maintenance of many conservative voices and theoretical resources does not allow an institutional resolution of the conflict. For example, displaying a supposed positive plurality, the journal is used to make explicit any institutional pronouncement regarding the institution’s long homophobic tradition (Gil, 2012).As can be seen in the only institutional discussion memorandum (de Mello etal., 2016), which is extremely lukewarm in defending the rights of LGBTI + people, their dignity and their subjective equivalence with respect to the heterosexual and cisgender population.In relation to this, there are three elements to highlight: 1. Beyond the intentions of transformation, in none of the articles of the RUP they considered/analyzed the social conditions of life of LGBTI+ people, focusing all the intellectual efforts on determining the normality or abnormality of LGBTI+ people, and hence their ability to exercise full citizenship, for example, to adopt children or become legally recognizable couples. There is no analysis of the contexts of discrimination and institutional violence in which LGBTI+ people live, ignoring these fundamental factors in clinical care for LGBTI+ people. 2. Following Barrientos and Radi (2021), standardization biases of LGBTI+ expe-riences and radical alterization are observed. The problematization of the LGBTI+ issue is reduced to the problem of our psychic architectures in relation to the psychic architectures of heterosexual, cisgender, and allosexual people. In addition, it is problematic that psychoanalytic explanations about any aspect of P. Freitas De León123psychic functioning always require or allude to elements related to the ups and downs of sexual identity. 3. An enormous historical and theoretical lag is observed in the dialogue with criti-cal concepts developed by emancipatory social and academic movements, like lesbian and gay studies, queer studies, trans studies, and even some feminists studies. Returning to Barrientos and Radi, it is observed the lax use of the relevant concepts associated with research in this field, identifying that “usually, the concepts of ‘sex,’ ‘gender’ and ‘identity’ are used as if they were categories self-evident and ahistorical, ignoring the way in which knowledge about these issues has advanced in the last 60 years at least. Without recognition of their social and constructed character” (Barrientos & Radi, 2021, par. 16), ignoring classical theoretical debates, such as the idea of “the homosexual role” as a social construction, developed by Mary McIntosh (1968), even when some articles summarily refer to lesbian gay studies and some of their authors like Judith Butler.In the same direction, the permanent and exclusive internal dialogue with the psychoanalytic community and the absence of dialogue between the psychoanalysis of the APU and other international scientific societies in the field of psychology did not provide key issues discussed in the period, preventing such issues from being incorporated into the institution’s agenda.Topics like the depathologization of trans identities, the discussions about the efforts to modify sexual orientation or gender identity (OPS, 2012), the dispositions such as the guidelines elaborated by the American Psychological Association for working with gay LGBTI+ people (American Psychological American Psychological Association, 2012; American Psychological Association, 2015), or the public apologies of the American Psychoanalytic Association (Tene, 2019) for having promoted discrimination andactive coping strategies, integration of multiple identities, and social support).The focus on one identity category risks overgeneralization and oversimplifica-tion of individual and collective experiences of diversity (Harrell & Bond, 2006). According to Monro (2020), the term LGBTQ+ is also a double-edged sword in this matter. Moreover, she highlighted that if it is used in general terms, this can obscure the specificities of individual/group experiences and silence people who are not members of the dominant groups. For instance, bisexual people are usually ignored in this research field (Pollitt etal., 2018). Nevertheless, adopting a particularistic approach making visible and addressing specific needs of LGBTQ+ people could contribute to draw apart the collective—especially as a political agent.Furthermore, focusing on a “single” identity category—for example, white gay men—does not reduce the necessity of considering diversity and the importance of personal experiences. As D’Augelli (2003) stated, the differences between people’s sexual activities and desires, their self-labeled gender identity and sexual orienta-tion vs. how they publicly presented them, similarly their way to face up heteronor-mativity or cisnormativity, offer a matrix of an extremely complex diversity. This complexity is increased when the multiple levels of contexts are introduced into the equation, because family, friends, workmates, neighbors, the community and socio-political context, etc., have a great impact on sexual and gender minorities’ well- being and integration (Follins et al., 2014). Furthermore, it should be taken into account that they may exhibit their diversity in some settings but hide it in others—which could also impact variously on their well-being and integration (Garrido & Morales, 2010; Russell & Bohan, 2007).In order to achieve this complexity, the intersectional framework has resulted very useful. It was developed within Black feminism and queer movements (Crenshaw, 1991; Davis, 1981; Evans & Lépinard, 2019) in order to stress the inter-dependence of multiple identities, in terms of power and privilege hierarchies. Intersectionality assumes that gender, sexual orientation, ethnicity, and all catego-ries are co-constructed and cannot be forcedly separated (Evans & Lépinard, 2019). Moreover, it allows to see the intersection of different systems of oppression and their consequences on LGBTQ+ people, being heterosexism the main obstacle for them, which takes place at different levels (Harper & Schneider, 2003). For that reason, psychosocial practice needs to combine intersectionality with an ecological approach.R. Garrido and A. Zaptsi13 The Importance oftheContext asanEcological Multilevel EnvironmentMartín-Baró (1983) claimed that “although psychological reality only acquires con-creteness in individuals, its origin is in the social structure” (p. 98). Thus, this “people- in-contexts” perspective (Trickett, 1996) regards essential the inclusion of the multiple levels at which every context operates for the study and intervention on human behavior. The ecological approach introduces the analysis of interactions and mutual influences between people and social systems in which they enter during their daily activities. Likewise, the ecological approach includes how these levels affect one another and help shaping norms, values, and behavioral patterns and pref-erences that define culture and have impact on the individuals (Bronfenbrenner, 1979; Kelly etal., 2000).The ecological approach (Bronfenbrenner, 1979; Nelson & Prilleltensky, 2005) allows us to explore how culture and dominant ideology in society influence people, contextualized in their neighborhoods, since this can determine their relationship with their family, friends, workplace, school, etc., and the relationship of these sys-tems with each other. Moreover, it is an imperative to the advance on research and interventions related to sexual and gender diversity. Figure2.1 grouped influenced variables identified in LGBTQ+ research, on the ecological levels: (1) individual, (2) relational, (3) organizational, (4) community, and (5) social/structural/macrosocial.Firstly, on an individual level, LGBTQ+ people are formed of multiple inter-sected elements that determine their entering community settings, including gender identity, sexual orientation, ethnicity, cultural background, religion, behavioral preferences, etc. In case of sexual and gender minorities, internalized heterosexism has been identified as an important element for psychological well-being (Harper, 2005), endangering their physical and mental health, and their integration (Baiocco Fig. 2.1 Factors influencing LGBTQ+ people and communities2 Contributions of the Liberating Community Psychology Approach to Psychosocial…14et al., 2014; Newcomb & Mustanski, 2010; Shramko et al., 2018). However, although it negatively affects LGBTQ+ people, most of them are models of resil-ience, since they cope with this situation positively (Garrido & Morales, 2010).Secondly, on an interpersonal level, there are multiple relations influencing LGBTQ+ people, such family or peer groups. For instance, family acceptance pre-dicts greater self-esteem, social support, and general health status in youth and adults being also an important protective factor of depression, substance abuse, and suicide (Ryan etal., 2010; Zimmerman etal., 2015). Additionally, peer support is fundamental providing sense of belonging and promoting resiliency in LGBTQ+ people, particularly when family support is absent (Zimmerman etal., 2015). In this way, the use of e-approach mechanism creating resilience and sense of community is increasingly used by LGBTQ+ people, especially by youth, becoming social media a source for social support (Chong etal., 2015).Thirdly, on an organizational level, numerous studies focused mainly on two studies: education centers and workplaces (Mara et al., 2020; Moya & Moya- Garófano, 2020; Moyano & Sánchez-Fuentes, 2020). These institutions have a great potential to prevent homophobic bulling and mobbing, developing antidiscrimina-tion policies and protection actions for LGBTQ+ people (Hall, 2017). Specifically, universities are also an interesting setting for promoting respect for diversity and sexual rights at multiple levels of influence (Garrido etal., 2021). Thus, community organizations and public services could become empowering community settings (Maton, 2008), which are defined by (a) the capacity to adopt a multicultural mis-sion, embracing diversity and equity as values and goals; (b) the adaptation of ser-vices and organizational processes to the diversity and multiple needs of the users; (c) promoting horizontal and reciprocal relationships by including users in the orga-nizational decision-making process and establishing strong partnerships with other institutions; (d) encouraging diversity and developing new roles in the staff; (e) fostering leadership among professionals and community members who are plural-istic and diverse; and (f) promoting changes in the organizational structures and services and, also, in society.Fourth, the LCPA highlight the community level, where these interactions are taking place. Thereupon, it is interesting how—and why—sexual and gender minor-ities create their own neighborhoods where they can live freely and safely and inter-act frequently with other LGBTQ+ people (Harper & Schneider, 2003). These geographic communities could be understood as segregated areas or ghettos but also as enclaves of resistance where self-defined groups congregate as a means of pro-tecting and enhancing their economic, social, political, and/or cultural development (Marcuse, 2001). LGBTQ+ people actively created these physical communities and their symbolic meanings, where they can cover some specific material, psychologi-cal, and relationalneeds, e.g., in bars and bookshops. Moreover, these neighbor-hoods reinforce their identities and sense of community, sometimes becoming the heart of sexual rights activism (Costa & Pires, 2019; Rosenthal, 1996).Finally, the social level includes policies and structural elements that determine the accessibility to resources and equal opportunities. In the last decade there have been numerous legislative advances and positive changes in public attitudes towards R. Garrido and A. Zaptsi15sexual and gender diversity around the world, especially in Western countries (Mendos, 2019). Nevertheless, heterosexism and negative stereotypes of sexual and gender minorities are still present in mass media and on the streets (Harper, 2005; Hicks, 2020). Moreover, there have also been signs of backlash against sexual rights and visibility of LGBTQ+ people in society. A clear example of this is the rise of political parties with an openly anti-LGBTQ+ rhetoric, in defense of non-inclusive values. Against this, LGBTQ+ movements are growing in advocacy for sexual rights above all in countries where same-sexual relations are criminalized (Evans & Lépinard, 2019; Mendos, 2019).Finally, it should be noted that the ecological approach implies incorporating growing numbers of variables in a multilevel way, increasing the complexity for developing context-specific research and action (Kaufman etal., 2014). Therefore, multisectoral and interdisciplinary collaborations are needed (Kaufman etal., 2014; Montero, 2012): psychology and medicine addressing individual factors; social psychology, sociology, anthropology, communication science, etc., to tackle inter-personal and community factors; and economics, political science, geography, etc., to reach the social and structural factors. The Impact oftheDistribution ofPower onWell-Being andSocial JusticeThe main LCPA contribution to the ecological model is the recognition of the importance of social justice and power distribution within the contexts, hereby determining the relations between groups and people’s well-being (García-Ramírez etal., 2014; Moane, 2003). Following Prilleltensky (2012), social justice is “the fair and equitable allocation of burden, resources, and power in society” (p.362), so this involves an equitable distribution of rights, responsibilities, burdens, and privileges in society (distributive justice), as well as transparent and participatory decision- making processes in aspects that affect individuals (procedural justice).The level of social justice at different ecological domains determines the satis-faction of material and psychological needs of people, which is translated into their well-being and power (Nelson & Prilleltensky, 2005). In compliance with the inter-sectional framework (Crenshaw, 1991; Davis, 1981), the access to power is deter-mined by social and historical circumstances, as well as by structural and personal factors (e.g., gender identity and sexual orientation, social class, ethnicity). Afterwards, minority groups such as LGBTQ+ people suffer multiple oppressions that place them in a subaltern position in society (Evans & Lépinard, 2019; Harper & Wilson, 2017).As already explained, heterosexism is the basis that define oppression over sex-ual and gender minorities, understanding oppression as the process of domination by which cis- and heterosexual people restrict personal freedom and limit the capac-ity of LGBTQ+ people to act and participate within the society (Evans & Lépinard, 2019; Harper, 2005). Therefore, the LCPA seeks to challenge heterosexism trans-forming the conditions that legitimize and support the status quo and inequity (Harper & Wilson, 2017). To achieve that, the LCPA aims to empower LGBTQ+ 2 Contributions of the Liberating Community Psychology Approach to Psychosocial…16people and communities, as well as to promote social changes for social justice (Harper, 2005; Moane, 2003). The Strengths-Based Framework toPut inValue Resilience andEmpowerment Processes ofOppressed CommunitiesAdopting the LCPA implies a strengths-based framework, which helps to under-stand how gender and sexual minorities not only survive but also lead healthy and happy lives (Follins etal., 2014). The identification of these strengths and the forms of resistance are key assets for the success and sustainability of interventions (Montero, 2012; Zimmerman etal., 2015). In fact, a distinguishing strategy devel-oped by the LCPA achieving social justice is the empowerment of oppressed and marginalized populations (Prilleltensky, 2012).Particularly, the empowerment of LGBTQ+ people and communities could be defined as a process by which they gain and recover control over decisions that affect their own lives (Zimmerman, 1995). It implies a liberation journey that involves three phases (García-Ramírez etal., 2011): (1) increasing critical aware-ness, (2) gaining capacity to act individually and collectively (e.g., developing skills, establishing networks, assuming their capacity to promote changes), and (3) taking action to promote social changes for social justice in their contexts (e.g., promoting new ways of social organization, advocating for their rights). Then, empowerment involves a complex dialogical process which means a “dual recon-struction of selfhood and settings: at the citizenship level, from exclusion to belong-ing; at the interpersonal level, from isolation to participation; and at the intrapersonal level, from hopelessness to psychological wellbeing” (García-Ramírez etal., 2011).From this perspective, it is very important to distinguish resilience and empower-ment within psychological practice and research with sexual and gender minorities. Following Brodsky and Cattaneo (2013, p.333), “resilience and empowerment are fueled by unsatisfying states, but are differentiated by, among other things, inter-nally (resilience) versus externally (empowerment) focused change goals.” These goals are determined by the level of risk of the contexts (e.g., countries where sexual and gender diversity are penalized vs. countries that recognize sexual rights) and the resources that people/communities have to face up (e.g., self-efficacy, skills, organi-zations, and other support sources). Hence, “resilience consists of internal, local level goals that are aimed at intrapersonal actions and outcomes—adapting, with-standing, or resisting the situation as it is” and “empowerment is enacted socially—aimed at external change to relationships, situations, power dynamics, or contexts—and involves a change in power along with an internal, psychological shift” (p.338). Therefore, the first step to design community interventions and research regarding LGBTQ+ populations is reflecting about the context and social change.Social change for social justice is a central value for a LCPA, which requires multisectoral and interprofessional working teams that advocate for the simple—and artificially complicated due to power interests—question of guaranteeing R. Garrido and A. Zaptsi17human rights for every people (Montero, 2012). Likewise, these teams should inte-grate community agents, for example, creating community coalitions, from which to involve communities in research and social intervention processes (Garrido etal., 2013; Suárez-Balcázar, 2020). This implies counting on the communities that are the object of intervention in the design, implementation, and evaluation (Garrido etal., 2013). Contributions oftheLCPA tothePsychosocial Practice onLGBTQ+ IssuesA major contribution of the LCPA to the psychosocial practice–whether that is counseling, social intervention, teaching, or research—is the recognition that neu-trality and apolitical professionalism are neither possible nor desirable (Montero & Sonn, 2009). It is particularly important when working with minority groups, such as LGBTQ+ people, whose livesare determined by the social justice of the context where they live (Russell & Bohan, 2007). From this perspective, try “to avoid explicitly addressing matters of politics is not to be apolitical; it is to condone by silence a particular political meaning: the political status quo” (Russell & Bohan, 2007, p.60). Therefore, it implies the development of new professional roles and competencies that allow psychologists to cope with it. Next, we present the com-munity cultural competence model (Garrido etal., 2019), which could help profes-sionals to work with sexual and gender minorities from the LCPA.The community cultural competence is defined as a multilevel and multidimen-sional process through which professionals acquire capacities (i.e., critical aware-ness, responsiveness to diversity, capacity to act within the organization, and capacity to act within the community) and create opportunities that allow them to operate effectively across different contexts/levels with minorities (Garrido etal., 2019).Firstly, on an intrapersonal level, critical awareness enables professionals to develop empathy and gradually decode their own sociocultural and sexual back-ground and that of their users, analyzing differences and similarities and respecting them (Garrido etal., 2019). Critical awareness seeks to overcome the stereotypical limitations of knowledge provision-based models, gaining a deeper understanding of the multiple oppressions that LGBTQ+ people experience and address their sociopolitical roots. In this way, Harrell and Bond (2006) proposed three diversity principles that should be present in good practices linked to diversity: (a) commu-nity culture, implying a descriptive process that understands the composition and dynamics of diversity, coming from a position of caring, respect, and openness; (b) community context that defends the importance of historical, sociopolitical, and institutional forces to analyze diversity and its dynamics within a community; and (c) self-in-community, requiring a reflective process of becoming aware of one’s 2 Contributions of the Liberating Community Psychology Approach to Psychosocial…18own identities, values, cultural lenses, and privileges that impact the work with diverse individuals and communities.Secondly, on an interpersonal level, responsiveness to diversity includes cultural sensitivity and communication skills (i.e., abilities for decoding verbal and nonver-bal communication, managing different communication styles, active listening). These skills also enable them to collaborate with other professionals and commu-nity gatekeepers, along with building new professional roles (e.g., counseling, mediation, advocacy) protecting their own well-being and increasing their influence on the community. In addition, responsiveness to diversity indicates diminishing power asymmetries in the relationship with the users/clients. Professionals should adopt a transactional approach, by which they can move away from stereotypes and out of their cultural framework by putting themselves in the place of the users, hence accepting them unconditionally. This perspective assumes that differences are not generated by “the other” (the user) but are implicit in relationships between people whose worldviews/experiences are different. Therefore, responsiveness to diversity acts as a bridge for professionals and users from different elements of diversity.Thirdly, on an organizational level, professionals should obtain the skills to respond successfully to one’s daily work demands, increasing their self-reliance and creating opportunities to influence their organizations. The capacity to act within the organization contributes to democratizing workplaces, making them more inclu-sive for LGBTQ+ users/clients. This may lead professionals to develop new roles beyond their daily tasks but linked to professional ethics, such as rights advocacy, which contribute to their institutions becoming empowering settings (Maton, 2008).Finally, on a community level, Garrido etal. (2019) proposed the capacity to act within the community, which implies being embedded in the users’ community and the development of a deeper knowledge and familiarity with the target community, as so the capacity to mobilize its resources. That means to become acquainted with the available LGBTQ+ community resources and gatekeepers, accompanying and, in addition, reinforcing the social movements promoted by sexual and gender minorities. From this perspective, providers take an advocacy stance by which they can affect policies and practices meeting the needs posed by sexual and gender diversity. They can play an important role empowering LGBTQ+ people to become capable citizens of transforming their societies, with the aim of collaborating with researchers, practitioners, and community members fostering social change (Suárez- Balcázar, 2020).To sum up, in our work with LGBTQ+ people, we ought to develop multiple competences to deal with heterosexism and its consequences on different ecological levels. We have to assume that “one important route to addressing the psychological consequences of homophobia leads not through the therapy room but through the streets (…) changing oneself by becoming active changes the world; changing the world changes oneself” (Russell & Bohan, 2007, p.71).R. Garrido and A. Zaptsi192.2 ConclusionsThis chapter has argued how adopting a LCPA can contribute to practice and research in sexual and gender diversity. Its ecological perspective allows going deeper into the interconnections between individual, relational, community, and social factors that determine the well-being and integration of LGBTQ+ people. According to Suárez-Balcázar etal. (2014), “individual and group behaviors, norms, values, and traditions are intrinsically intertwined with the environments and set-tings that individuals encounter in their daily lives” (p.28). Therefore, psycholo-gists, other social practitioners, and scientists must consider the context in their practices with sexual and gender minorities to avoid victim blaming and go to the root of their problems. They should develop spatially and temporally sensitive research and actions, emphasizing its ecological orientation with the purpose of creating useful tools that facilitate and promote action (Garrido etal., 2021; Suárez- Balcázar etal., 2014).The LCPA calls for ecological research and actions that challenge the status quo and privileges maintained by cis-heterosexual people, as well as reinforce resilience and empowerment of LGBTQ+ people (Harper, 2005). We need to further discern the contextual factors that support and encourage equity and the ones that do not, so as the goals and resources of LGBTQ+ people and communities within their con-texts. Developing strength-based strategies, psychosocial professionals could pro-mote, accompany, and document the liberation process carried out in sexual and gender minorities. Moreover, efforts should be made to encourage the development of LGBTQ+-Straight Alliances in organizations and the community (D’Augelli, 2003).Looking ahead, the lessons learned from feminist and decolonial studies can significantly help in the advance of research and practice in sexual and gender diver-sity from the LCPA (Boonzaier & van Niekerk, 2019; Reid & Frisby, 2008). These approximations could move towards contextualizing diversity within diversity and considering the role of culture in definition of sexual orientation and gender, beyond non-Western conceptualizations (Harper, 2005). For instance, listening the narra-tives from other parts of the world where same-sex relationships are not stigmatized or where gender roles and sexuality is broad instead of the dualistic Western notions of male/female or homosexual/heterosexual (Harper & Wilson, 2017).Finally, regardless of terminology, what is clear is thatthe complexity of sexual and gender issues puts in evidence the necessity of working at multisectoral and interdisciplinary teams and also in collaboration with communities (Garrido etal., 2019; Suárez-Balcázar, 2020). To achieve it, we should democratize our work frameworks and relationships, in order to recognize, respect, and promote local knowledge, capacity, and positive outcomes, particularly in oppressed people and communities (Brodsky & Cattaneo, 2013; Suárez-Balcazar, 2020). As LGBTQ+ movements have showed, people can move from oppression to liberation through empowerment processes and changing sociopolitical circumstances (Prilleltensky, 2012). Hence, scientists and practitioners must be allies and sources to impulse their 2 Contributions of the Liberating Community Psychology Approach to Psychosocial…20own movements, becoming rights advocators within communities (Garrido etal., 2019; Suárez-Barcázar, 2020). Hence, as Harper and Schneider proposed (2003), “community development, prevention and intervention with LGBT communities cannot be separated from social activism.” Only in this manner will we achieve real equity, ensuring human rights for all people, everywhere, regardless of sexual orien-tation and gender identity.ReferencesAmerican Psychological Association. (2002). Ethical principles of psychologists and code of con-duct. American Psychologist, 57, 1060–1073. http://www.apa.org/ethics/code2002.htmlBaiocco, R., Ioverno, S., Cerutti, R., Santamaria, F., Fontanesi, L., Lingiardi, V., et al. (2014). Suicidal ideation in Spanish and Italian lesbian and gay young adults: The role of internalized sexual stigma. Psicothema, 26(4), 490–496. https://doi.org/10.7334/psicothema2014.1Brodsky, A.E., & Cattaneo, L.B. (2013). A Transconceptual model of empowerment and resilience: Divergence, convergence and interactions in kindred community concepts. American Journal of Community Psychology, 52(3–4), 333–346. https://doi.org/10.1007/s10464- 013- 9599- xBoonzaier, F., & van Niekerk, T. (2019). Introducing Decolonial feminist community psychol-ogy. In F. Boonzaier & T. van Niekerk (Eds.), Decolonial feminist community psychology. Community psychology (pp.1–10). Springer. https://doi.org/10.1007/978- 3- 030- 20001- 5_1Bronfenbrenner, U. (1979). The ecology of human development. Harvard university press.Castilla, J., & de la Fuente, L. (2000). Evolución del número de personas infectadas por el virus de la inmunodeficiencia humana y de los casos de sida en España: 1980–1998 [Evolution of the number of people infected by HIV and AIDS cases in Spain: 1980–1998]. Medicina Clínica, 115(3), 85–89. https://doi.org/10.1016/S0025- 7753(00)71473- 4Chong, E. S., Zhang, Y., Mak, W. W., & Pang, I. H. (2015). Social media as social capital of LGB individuals in Hong Kong: Its relations with group membership, stigma, and men-tal Well-being. American Journal of Community Psychology, 55(1–2), 228–238. https://doi.org/10.1007/s10464- 014- 9699- 2Costa, P., & Pires, P. (2019). «Between “ghettos”, “safe spaces” and “gaytrification” », Cidades. Comunidades e Territórios, 39. https://doi.org/10.15847/citiescommunitiesterritories.dec2019.039.doss- art03Crenshaw, K. W. (1991). Mapping the margins: Intersectionality, identity politics, and vio-lence against women of color. Stanford Law Review, 43(6), 1241–1299. https://doi.org/10.2307/1229039D’Augelli, A.R. (1989). The development of a helping community for lesbians and gay men: A case study in community psychology. Journal of Community Psychology, 17(1), 18–29. https://doi.org/10.1002/1520- 6629D’Augelli, A.R. (2003). Coming out in community psychology: Personal narrative and disciplin-ary change. American Journal of Community Psychology, 31(3), 343–354. https://doi.org/10.1023/A:1023923123720Davis, A. (1981). Women, race and class. Random House.Dürrbaum, T., & Sattler, F.A. (2020). Minority stress and mental health in lesbian, gay male, and bisexual youths: A meta-analysis. Journal of LGBT Youth, 17(3), 298–314. https://doi.org/10.1080/19361653.2019.1586615Evans, E., & Lépinard, É. (2019). Intersectionality in feminist and queer movements: Confronting privileges. Routledge.Fals-Borda, O. (1959). Acción comunal en una vereda colombiana [Community action in a Colombian village]. Universidad Nacional, Monografías Sociológicas.R. Garrido and A. 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Journal of Gay & Lesbian Mental Health, 18(2), 190–212. https://doi.org/10.1080/19359705.2013.828343Freire, P. (1970). Pedagogía del Oprimido [Pedagogy of the Oppressed]. Siglo XXI.García-Ramírez, M., Balcázar, F., & de Freitas, C. (2014). Community psychology contributions to the study of social inequalities, Well-being and social justice. Psychosocial Intervention, 23(2), 79–81. https://doi.org/10.1016/j.psi.2014.07.009García-Ramírez, M., Manuel, L., Paloma, V., & Hernández-Plaza, S. (2011). A liberation psy-chology approach to acculturative integration of migrant populations. American Journal of Community Psychology, 47(1), 86–97. https://doi.org/10.1007/s10464- 010- 9372- 3Garrido, R., Garcia-Ramirez, M., & Balcazar, F. E. (2019). Moving towards community cul-tural competence. International Journal of Intercultural Relations, 73, 89–101. https://doi.org/10.1016/j.ijintrel.2019.09.002Garrido, R., Luque, V., & García-Ramirez, M. (2013). La Investigación Acción Participativa como Estrategia de Intervención Psicosocial [Participatory action research as a psychosocial inter-vention strategy]. In J.Buades (Ed.), Hagamos de nuestro barrio un lugar habitable: manual de intervención comunitaria en barrios [Let’s make our neighborhood a livable place: A man-ual for community intervention in neighborhoods] (pp. 102–123). Centro de Estudios para la Integración Social y Formación de Inmigrantes– Fundacion de la Comunitat Valenciana (CeiMigra), Generalitat Valenciana.Garrido, R., & Morales, Z. (2010). Una aproximación a la Homofobia desde la Psicología. Propuestas de Intervención [A Psychological Approach to Homophobia. Intervention Proposals]. Psicología, conocimiento y sociedad, 4(1), 90–115. http://www.redalyc.org/arti-culo.oa?id=475847268005Garrido, R., Prado, M.A. M., & Chaparro, R. (2021). Diversity and equity in Ibero-American uni-versities: An ecological analysis and proposals for action-research from psychology. Journal of Community and Applied Social Psychology, 1–15. https://doi.org/10.1002/casp.2519Hall, W. (2017). The effectiveness of policy interventions for school bullying: A system-atic review. Journal of the Society for Social Work and Research, 8(1), 45–69. https://doi.org/10.1086/690565Harper, G. (2005). A journey towards liberation: Confronting heterosexism and the oppression of lesbian, gay, bisexual and transgendered people. In G. Nelson & I. Prilleltensky (Eds.), Community psychology: In pursuit of liberation and Well-being (pp. 382–404). Palgrave Macmillan.Harper, G. W., & Schneider, M. (2003). Oppression and discrimination among lesbian, gay, bisexual, and transgendered
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