An exploratory survey of the lived experiences of lesbian, gay, and bisexual South Africans of Indian descent: towards intersectional insights

Abstract

Despite a substantial body of research on Indian sub-culture in South Africa, few studies have explored its intersection with sexual and gender diversity. Similarly, despite growing research on the lives of lesbian, gay, bisexual, and transgender people in South Africa, there are few studies exploring its intersection with local Indian sub-groups. This article presents the results of the first national exploratory survey of the psychosocial experiences of lesbian, gay, bisexual, and transgender South Africans of Indian descent. A qualitative, online survey was conducted between June 2017 and July 2020. Participants were invited through a mix of purposive and snowball sampling. Descriptive statistics present a demographic profile of who responded to the survey and reflexive thematic analysis was used to analyse the qualitative data ( n = 73; aged 18–60). Most participants were gay males, lesbian women, and bisexual men and women, mostly from KwaZulu-Natal and Gauteng province. Participants’ religious affiliations were mostly Hindu, Muslim, or Christian. Majority reported a postgraduate education and full-time employment. Four psychosocial themes are discussed: Conforming to conservative cultural norms; navigating a double life; troubled inclusion within lesbian, gay, bisexual, and transgender communities; and the possibilities of hope and acceptance. Findings point to a need for an intersectional understanding of lesbian, gay, bisexual, and transgender identity among South Africans of Indian descent, to deepen psychosocial theorization and empirical work on sexual and gender diversity within this historically excluded sub-group.

Office gossip related to gays and lesbians: An ‘otherness’ perspective

“…For example, the study is based on the experiences of Black African gay and lesbian workers only. Future research could focus on the experiences of office gossip of lesbian and gay persons from other race groups as an inclusive and intersectional approach that critically and meaningfully includes historically excluded sub-groups, such as South Africans of Indian descent, will advance our understanding of LGBTQ+ people’s experiences (Pillay, 2022). To inform policy, research, and interventions, future research on office gossip should also focus on others who are included in the LGBTQ+ collective, such as transgender and bisexual people, precisely because these groups are clustered together in one abbreviation due to similarities in experiences of marginalization, exclusion, discrimination and victimization in a hetero-cis-normative and heterosexist society (PsySSA, 2017).…”

“…In contemporary South Africa, difference corresponds with race and class location, and gender inequalities persist in that the othering of LGBTQ+ identities and expressions helps maintain the dominant status of heterosexuality, through the devaluing of those who do not conform; achieved in a similar manner that whiteness continues to assert its superiority over blackness, as inferior; and how the privileges associated with hegemonic masculinities remain reliant on the subordination of women, trans and gender non-conforming people (Judge, 2021). South Africa is also a religious society and religious attachment across all demographic categories, finds expression in conservative moral beliefs about individual sexual activity and gender roles with implications for equality, safety, and social inclusion of LGBTQ+ people (Pillay, 2022; Sutherland et al, 2016). Research conducted by the “Love Not Hate campaign” (OUT LGBT Well-being [OUT], 2016), provides evidence of actual harms perpetrated against people in South Africa who did not conform to sexuality and gender norms.…”

“…Historically, LGBTQ+ research in South Africa disproportionately sampled White, middle-class, urban men and women, and in so-doing, ignored nuanced cultural diversity (Pillay, 2022). For instance, South Africa’s “race–gender–sexuality–class mix shapes the prospects for queer harm (signifying injury and exclusion), on the one hand, and queer harmony (signifying well-being and inclusion), on the other hand” (Judge, 2021: 124), with violence impacting Black African persons and lesbians, in particular.…”

“…In a first national exploratory survey of the psychosocial experiences of South Africans of Indian descent, as a historically excluded sub-group in related empirical work, diversity was found, even among this minority group within a minority group, “because perceptions and lived experiences in South Africa are rarely normative or homogeneous, given the historical and contemporary socioeconomic forces that contour even the most intimate aspects of the lives of queer people” (Pillay, 2022: 11), thus indicating the need for an intersectional understanding of LGBT+ identities, specifically, and cultural identity, generally.…”

Vulnerable advantages: Re-searching my self while navigating queer identity, research ethics, and emotional labour

“…On the contrary, the survey seemed to be a welcome intervention for LGBTQ+ people, some of whom directly emailed me afterwards, thanking us for conducting such a study and volunteering themselves to be interviewed individually if needed. The length, depth, and quality of the responses shared on the survey pointed to a cathartic experience of people wanting to share their story (Pillay, 2023).…”