Background: Previous research has consistently reported high rates of mental health symptomatology and lower social support in young treatment seeking transgender individuals. However, these studies have failed to distinguish between transgender people who identify within the gender binary and those who identify as non-binary. Aims: This study aimed to compare levels of mental health symptomatology (anxiety, depression, and non-suicidal self-injury behaviour) and social support of treatment seeking non-binary transgender young individuals with those self-identified as binary transgender young individuals. All participants were attended a national transgender health service in the UK during a 2 years period. Measures: Age and gender identity descriptors were collected, as well as clinical measures of anxiety and depression (Hospital Anxiety and Depression Scale), self-esteem (The Rosenberg Self-Esteem Scale), non-suicidal self-injury (Non-Suicidal Self-Injury: Treatment Related), and social support (Multidimensional Scale of Perceived Social Support). Results: A total of 388 young people, aged 16-25 years, agreed participation; 331 (85.3 %) identified as binary and 57 (14.7 %) as non-binary. Analysis of the data showed the nonbinary group experienced significantly more anxiety and depression and had significantly lower self-esteem that the binary group. There were no significant differences between groups in the likelihood of engaging in non-suicidal self-injury behaviour or levels of social support. Conclusions: Non-binary identifying treatment seeking transgender youth are at increased risk of developing anxiety, depression and low self-esteem compared to binary transgender youth. This may reflect the even greater barriers and feelings of discrimination that may be faced by those whose identity does not fit the notion of binary gender that is pervasive in how society views both cis-and transgender populations.

This paper highlights significant moments, strategies, and themes in British nonheterosexual Muslims' management of familial and kin relations. Significant sociocultural and religious factors constitute the framework within which they negotiate such relations. These factors are: the strict religious censure of non-heterosexuality (specifically homosexuality) based on various Islamic written sources, the pervasive cultural censure of homosexuality as a 'western disease', the expectation of marriage as a cultural and religious obligation, the respect for parents, and the maintenance of family honour (izzat) particularly in the close-knit kinship network. These factors, which significantly inform the participants' responses and experiences, also reflect the social position of this religious and ethnic minority in British society. Specifically, the participants highlighted the complexity of secrecy, silence and discretion in balancing individualism (ie expression of sexuality) and socioreligious obligations. In general, the data demonstrate the intricate inter-relatedness of structure and agency, and the cultural embeddedness of the production and management of identity and social relations.

There is increasing recognition of the importance of social and cultural differences in shaping the diversity of the ageing experience in contemporary Britain. Various social and cultural factors, such as those associated with class, ethnicity, gender and disability, influence people's living circumstances and sources of support in later life. While they have been the subject of considerable speculation, ageing in a non-heterosexual context remains remarkably under-studied. This paper examines the difference that being non-heterosexual makes to how people experience ageing and later life. It draws on quantitative and qualitative data gathered for a British study of the living circumstances of non-heterosexuals aged between the fifties and the eighties. Previous work has overwhelmingly emphasised how individuals manage their sexual identities, but this paper focuses on the factors that shape the non-heterosexual experience of ageing and later life. Particular attention is paid to the relational and community contexts in which non-heterosexuals negotiate personal ageing. This not only provides insights into the specific challenges that ageing presents for non-heterosexuals, but also offers insights into the challenges faced by ageing non-heterosexuals and heterosexuals in ' detraditionalised ' settings.

Religious authority figures often use religious texts as the primary basis for censuring homosexuality. In recent years, however, non-heterosexual Christians and Muslims have begun to contest the discursively produced boundary of sexual morality. Drawing upon two research projects on non-heterosexual Christians and Muslims, this paper explores the three approaches embedded in this strategy. While acknowledging that homosexuality is indeed portrayed negatively in some parts of religious texts, the participants critique traditional hermeneutics by highlighting its inaccuracy and socio-cultural specificity, and arguing for a contextualized and culturally-relevant interpretation. They also critique the credibility of institutional interpretive authority, by highlighting its inadequacy and ideology; and relocating authentic interpretive authority to personal experience. Finally, they recast religious texts to construct resources for their spiritual nourishment. This strategy generally reflects contemporary western religious landscape that prioritizes the authority of the self over that of religious institution.

The neosecularization thesis, which combines the "secularization" and "postsecularization" paradigms, argues that religion is in a constant state of transformation (thus persistence). It also argues that the examination of "secularization" needs to be conducted on three levels: macro, meso, and micro. Drawing from a quantitative and qualitative study involving 565 nonheterosexual Christians in the United Kingdom, this article aims to lend credence to the neosecularization thesis, focusing on the micro, or individual, level only. This article highlights the lack of influence and impact of religious authority structures on the respondents' views of sexuality and spirituality. Data also demonstrated that, in the construction of the respondents' identity and Christian faith, as well as the fashioning of Christian living, religious authority structures were considered the least significant factor, compared to the respondents' employment of human reason and biblical understanding, within the framework of lived experiences. On the whole, data suggested that the self, rather than religious authority structures, steers the respondents' journeys of spirituality and sexuality. This is evidence of the impact of the "detraditionalization" process on the late modern religious landscape, where the basis of religious faith and practice is primarily predicted on the self, rather than traditions and structures.