This qualitative study examined how Black lesbian couples receive informal social support from their social networks. Guided by an integrated framework of symbolic interactionism and Black feminist theory, interviews were conducted with 11 Black lesbian couples (22 individuals) in committed relationships. Using grounded theory methodology, it was found that Black lesbian couples received informal social support from different sources, but that this support was provided to individuals as a means of sustaining individuals' roles as daughters and mothers. Although extended families actively fulfilled perceived family obligations, they negated the existence of lesbian individuals' sexual identity, intimate relationships, and families built with lesbian partners. Friends, church communities, and gay and lesbian communities did not validate Black lesbian couplehood or families headed by Black lesbian couples, but served as supportive sites for individuals. Black lesbian couples responded to social invisibility by engaging in self‐validating processes and limiting access to their families.

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This qualitative work explores Black lesbian couples' experiences with rituals and how the negotiation of these events is predetermined by rules and foundational expectations of families of origin and extended families. Symbolic interaction and Black feminist theories guided the theoretical understanding of the study, while grounded theory methodology was utilized for the data analysis. Eleven couples (22 individuals) from the Southeastern andMidwestern regions of the United States participated in this research. Participants discussed attending and/or creating three distinct types of rituals: (1) family of origin and extended family rituals (e.g., holiday gatherings or family reunions), (2) couples' daily or common rituals (e.g., housewarming parties or family dinners), and (3) couples' wedding or commitment ceremonies. While feeling a sense of belonging in extended family rituals, based on racial identity and connection to family, participants also concurrently de-sexualized their current relationship when taking part in extended family rituals. Couples' daily rituals supported current family experiences and identity. Commitment ceremonies served as the one ritual when partners openly expressed and celebrated their relationship and their lesbian identities as couples and families. The findings indicated that Black lesbian couples negotiated and redefined their roles depending on the type of ritual they attended or created.

Telemental health services have broadened during the last decade (Choi et al. 2019;Pierce et al. 2020). More recently, Severe Acute Respiratory Syndrome Coronavirus 2019 (COVID-19) restrictions have led to an escalation in clinical services through telemental health settings. The purpose of this phenomenological study was to consider perspectives of Marriage and Family Therapists (MFT)s who are working in telemental health settings prior to and/or as a result of COVID-19 restrictions and consider the role that telemental health has in building therapeutic connections with clients. Researchers presented an online survey that explored participants' perceptions of providing telemental health. Participants included 23 MFTs who were currently licensed or working under an MFT supervisor. Data analysis uncovered the following thematic responses: (a) doing telemental health is similar, but different, than in-person therapy, (b) adapting to telemental health is worthwhile, and (c) validating clients' voices and experiences is fundamental to building an alliance in telemental health therapy. Findings supported the importance of further training in telemental health, specifically related to cultural humility and alliance building within telemental health settings.

Coming Out, Coming Home is a timely presentation of the struggles and family dynamics related to coming out. In 1996, Doherty and Simmons reported that only 54% of marriage and family therapists (MFTs) felt competent working with GLBTQ clients. Since that time, researchers and educators have been moving toward a more comprehensive and inclusive preparedness in their work on the topic of sexual orientation, in both clinical and training program settings (e. g., Long & Serovich, 2003;Green, Murphy, Blumer, & Palmanteer, 2009). LaSala enhances the dialog of coming out experiences by incorporating a family systems perspective. Rather than focusing on only GLBTQ individuals and their experiences, he includes the roles and responses families of origin and extended families have to this event. LaSala's qualitative study, which forms the basis of this book, consists of interviews with 65 gays, lesbians, and their parents about their experiences of the coming out process, the result of which is compelling research that both synthesizes findings and provides clinical insight and direction.Unique to this work is the incorporation of a developmental ''family coming out process.'' This framework extends the coming out model beyond an individual perspective by presenting a four-phase model of family coming out processes. LaSala enriches the presentation of these developmental phases with direct quotes from his research and clinical interpretations. Along the way, he comprehensively integrates previous research on gay and lesbian coming out processes.One of the book's weaknesses, which LaSala acknowledges, relates to the increased level of outness, and comfort participants had related to sexual identity at the time of data collection. This level of comfort may have allowed both the individuals and their family members to candidly reflect upon their experiences in the interviews; however, these data may not account for those families and individuals stuck in one of the aforementioned developmental phases. LaSala provides the reader with previous research, participants' reflections, and personal clinical experience to address this gap.In my clinical experience, I like to think that there is a growing sense of acceptance, in general, surrounding the coming out process for both individuals and families. LaSala depicts the first act of coming out as somewhat of a catastrophic conflict. I have found that some clients, to my surprise at times, do not view this event as overtly difficult. This trend is not documented in current research; however, in my 10 years of clinical work with GLBTQ populations, I am seeing more and more gay and lesbian adolescents and their parents who seem to seamlessly and comfortably move into the final phase of integration (the family renewal phase) that LaSala presents. LaSala mentions starting from ''where the client is'' (p. 44) in their coming out process. This is valuable advice for clinicians; some clients might perceive coming out as a crisis, while others might more comfortably integrate the gay and ...