Going back in the "Closet"

Older people face many challenges and the biggest one is their health (Neysmith, 2003).  As people age their ability to do daily activities decrease which may require a certain amount of care necessary to go about their day (Neysmith, 2003).  This leads to their biggest health care problem which is long term care for when an older person can no longer take care of themselves (Neysmith, 2003).  Some family members can fulfill these needs but may require some relief and long term care can be quite costly (Neysmith, 2003).  “Programs get targeted to certain groups and thus are not available to those who do not meet categorical definitions” (p.187 Neysmith, 2003), which can be a big problem in meeting the needs of not only older people but older LGBTTQ* people.  As my last blog stated LGBTTQ* people have different health care needs which are not being met due to the lack of communication between doctor and patient of personal information for fear of discrimination.  Long term health care is an even bigger problem for LGBTTQ* people and can even lead them to go back into the “closet” (StuMaddox, 2009).

The LGBTTQ* people who are facing this very issue today are the ones who went through much oppression and discrimination and fought hard to be able to come out and for equality (Brotman and Cormier, 2003).  Their past experiences were harsh ones and with the memories of the fear they had of people knowing their sexual orientation may explain why it can be so hard for them to be honest with a care provider.  Even in a progressive day like today discrimination is still there; a focus group of 200 lesbian and gay people including their families in Canada found explicit homophobia towards older gay and lesbian people (Brotman and Cormier, 2003).  Because of this when an LGBTTQ* person enters a long term care facility they may feel the need to hide their same-sex relationship and their sexuality all together (Brotman and Cormier, 2003).  Some experiences of people in the focus group were the inability to have their same-sex partner share a room and even hold hands in the television room (Brotman and Cormier, 2003).  This invisibility can cause care providers to overlook their own specific needs and issues and not only that but there is even a general reluctance for care providers to bring up and discuss these issues (Brotman and Cormier, 2003).  An older person’s unwillingness to divulge certain information and a care provider’s lack of concern for these issues is almost like a circular conversation that doesn’t get anyone anywhere.  Then there is the issue of ageism especially within the LGBTTQ* community itself which values beauty and youthfulness (Brotman and Cormier, 2003).  The communities efforts have gone so much into the youth and have hardly touched the older population (Brotman and Cormier, 2003) so with no one to turn to they may see going back in the “closet” as their only option.  None of this is sounding hopeful so far, there must be something that is being done to help this population that is in dire need of assistance.

There may not be much yet as far as policy in long term health care but there are groups that help support the older LGBTTQ* community.  In Windsor Ontario they have something called 50+Proud which offers support to the older LGBTTQ* community to interact with one another and also provide help for issues relating to health, financial, social, and any other issues they may face (Winsor Pride, 2010).  The Vancouver Qmunity Generations also offers the same type of services and also focus on changes for older queers in residential care facilities, assisted living centers and senior centers (2011).  They also offer training to professionals such as home support workers, care aids, medical doctors, social workers and others to educate them in caring for older LGBTTQ* people (Qmuinity, 2011) which may be a big step in providing the changes in the system that are needed for the older LGBTTQ* community to feel safe and be honest in a long term care facility.  Right here in Winnipeg the Four Rivers medical clinic on Broadway offers a Gay Men’s Health Clinic with a doctor who specializes in gay men’s health (Gay Men’s Health Clinic, 2010) this is definitely a positive thing for gay men but of course it would be even better if there was a clinic specializing for all who identify with LGBTTQ*.  Not only that but the Rainbow Resource Centre which promotes LGBTT* visibility and focuses on safety in the community’s health care was founded at the University of Manitoba which I am especially proud of (Rainbow Resource Centre, 2011).  This goes to show that a small student group can lead to something bigger and if we work together and help those less fortunate than us then maybe we can make a difference too.

Peace N Love

Brittany

References:

Brotman, S., Cormier, R. (2003). The Health and Social Service Needs of Gay and Lesbian Elders and Their Families in Canada. The Gerontological Society of America, 43:2, 192-202.

Gay Men’s Health Clinic. (2010). Retrieved November 15, 2011 from http://www.gmhc.ca/index.html

Neysmith, S. (2003). Caring and Aging: Exposing the Policy Issues. Retrieved from http://books.google.ca/books?hl=en&lr=&id=A-C2_Z1Q6a4C&oi=fnd&pg=PA182&dq=%22Caring+and+aging+Exposing+the+policy+issues%22+Neysmith+S&ots=zGdC1CASad&sig=ucRZH0dKyHcIrnofsrIWkhCe1kI#v=onepage&q=%22Caring%20and%20aging%20Exposing%20the%20policy%20issues%22%20Neysmith%20S&f=false

Qmunity. (2011). Older Adults. Retrieved November 15, 2011 from http://www.qmunity.ca/older-adults/

Rainbow Resource Centre. (2011). About RRC. Retrieved on November 15, 2011 from http://www.rainbowresourcecentre.org/about-rrc/

StuMaddux. (2009, October 16). NEW: LGBT Elders go back into the closet to survive [Video file]. Retrieved from http://www.youtube.com/watch?v=fV3O8qz6Y5g

Windsor Pride. (2010). We’re Gay…and Gray! Let’s Enjoy Life. Retrieved November 15, 2011 from http://www.windsorpride.com/NoFeed/were-gayand-gray-lets-enjoy-life.html

LGBT Elders, The Reality

In the society that we live in, the majority of the “groups” are marginalized in some way. What we don’t often think about is that older people are actually a severely marginalized group. They are considered a subordinate group and suffer from so much pain, discrimination, poverty, lack of adequate employment, inferior health care and inadequate housing. (Mullaly 2007). One of the most marginalized groups of older people would be those who identify as queer. Queer people have experienced discrimination in many situations but health services in the past have been denied due to their sexual orientation. (Brotman, Ryan, Cormier. 2003)

                Today’s health care continues to be discriminatory towards gay and lesbian elders, the majority of the elders have suffered through harsh situations while growing up before the “modern day gay liberation movement.” (Brotman, et al. 2003) With a past in a hostile environment, it is no wonder that these elders feel immense amounts of stigma and shame which often leads them to hide their own identity in fear of being discriminated against or having basic rights withheld. (Brotman, et al. 2003)  In a study on caregivers of gay and lesbian seniors, they discovered that there was a general anticipation for discrimination, difficult coming out processes, important role of caregivers and supports. (Ryan, Brotman, Collins, Chamberland, Cormier, Julien, Meyer, Peterkin, Richard 2007) They also found that most caregivers of the seniors were partners, neighbours, someone they already knew and those “caregivers” could not find any supports or groups for themselves never mind for the senior. Most of which didn’t identify as a caregiver simply seeing the care giving as an extension of their love and their role as child, spouse, friend, etc. (Ryan, et al 2007) Their relationships with their gay or lesbian elder and their view on care giving was similar and almost the exact same as those who are taking care of heterosexual elders.  

                I realize that this is not a subject we think about on a daily basis, but why does it escape our minds altogether? These elders are part of a horrible and great history and I think they are very strong for getting through the things they have. In today’s society, we’re a lot more progressive than we used to be but we’ve still got a long ways to go. It’s my hope that we don’t forget about groups like the gay and lesbian elders who are suffering from extreme stress and still feeling as though they are completely insignificant when they are the reminder of why we changed in the first place. I believe it is our job to make a difference, we are the generation that are making the world for our children and ourselves, why not make it a good one?

Belinda

References:

Brotman, S., Ryan, B., Collins, S. The Health and Social Service Needs of Gay and Lesbian Elders and Their Families in Canada. The Gerontological Society, 43(2), 192-202. Doi: 10.1093/geront/43.2.192

Bottom of Form

Brotman, S., Ryan, B., Collins, S., Chamberland, L., Cormier, R., Julien, D., Meyer, E., Peterkin, A., Richard, B. (2007) Coming Out To Care: Caregivers of Gay and Lesbian Seniors in Canada. The Gerontological Society of America, 47(4), 490-503. Doi: 10.1093/geront/47.4.490

Mullaly, R. (2007). The new structural social work (3rd Ed.). Don Mills, ON: Oxford

 University Press.

Memo to Social Workers: Open Your Eyes

                 images copyright © richard renaldi, 2005.

            Canada’s population is aging (well, obviously we are all aging… I’m even aging as I type this, but what I mean is that the average age of the Canadian citizen is getting higher).  An aging population puts an increased demand on the health care system, necessitating a growth in services, which means increased job opportunities in the field of aging for the future social workers of the nation (Neysmith, 182).  The central policy concern is how to meet the forecasted caring needs for our aging population (Neysmith, 182).  As future social workers it is important to ask ourselves if we are prepared with the knowledge and skills necessary to provide the elderly with the services they need to enjoy a better quality of life. 

Unfortunately, we are ill prepared for this increased need for services associated with aging. Limited research has been conducted on this population segment, potentially due to the stigma attached in our society to the aging process.  This stigma comes from a variety of sources; two examples are the heavily commodified focus on youth in our culture, and the natural fears associated with the deterioration of the body and death (Renaldi, 2005).  As invisible as the elderly population feels, it is even worse for elderly people who identify as a minority or oppressed group; such as radicalized, low income, and LGBTTQ* older adults.  The LGBTTQ* community includes the full spectrum of life;  It’s just that our culture is so consumed with youth, and rejecting of older adults sexual needs that this segment of the population tends to be ignored all together, as if older LGBTTQ* adults do not exist (Renaldi, 2005).

Older LGBTTQ* adults are by no means a homogenous group, however all LGBTTQ* elders share two common unifying elements: at some point in their lives they began to identify as something other than heterosexual, and they all grew up in a particular socio-historical period (Friend, 99).  The popular image of older LGBTTQ* adults is largely negative.  They are usually depicted as lonely, depressed, and lacking traditional support from family (Friend, 99).  Thankfully, this stereotype conflicts with the current research findings.  Studies show older LGBTTQ* adults to be well adjusted, self accepting, and adapting well to the aging process (Friend, 100). 

As social workers we have to be sure that our practice in the field is always done with our eyes as open as possible; we need to see those who are invisible, those who have been pushed to the margins of society and forgotten, and those who society would prefer to believe did not exist.  We have to conduct the research to fill in the holes of our knowledge of groups who are oppressed in our society.  We have to create policy to ensure that elderly same sex couples enjoy the same rights and privileges as any other couple.  We need to advocate for equality for those who have no voice in society; we need to make sure we are ready to provide care for LGBTTQ* elders. 

-Julianna

Friend, R. (1991). Older lesbian and gay people: A theory of successful aging. (Ed.), Gay

            midlife and maturity (pg 99-116) Binghamton, NY: The Haworth Press

Neysmith, S. (2003). Caring and aging: Exposing the policy issues. In A. Westhues (Ed.),

            Canadian social policy: Issues and perspectives (pg 182-199). Waterloo, ON:

            Wilfrid Laurier University Press.

Renaldi, R. (2005). Gay and lesbian elderly. Retrieved from:

            http://www.renaldi.com/portfolio/elderly1.html

LGBTTQ* and Feminism

            When it comes to the word, “Feminism”, what comes to mind?  It seems as though it is a prevalent topic within our society and amongst our generation, though many of us are afraid of the word due to the stigma attached to it.  Some would associate feminists as being angry, bra-burning, hairy-legged lesbians who hate men. Not that there is anything wrong with any of these labels, but they are labels, regardless, and not all feminist consider themselves as such. Why do some of us relate feminism to such an extreme representation and why is it that some of us are afraid to openly identify ourselves as being feminists? After all, feminism strives to promote equality and advocate, define, and raise awareness on issues regarding women’s rights within the social, economic and political realm. It also strives to combat the oppressive nature of social institutions and practices that attempt to keep women in a subordinate place in society.  Perhaps it is a societal construct that is perpetuated by stereotypes, the media, a focus on extremism, or just a lack of adequate information.  I will openly admit that before I knew much about this feminist movement, the word “feminist” intimidated me, too.  But, after gaining better knowledge about the feminism, and learning more about the history behind the first, second and third wave movements, I can proudly consider myself a feminist!

            Women have fought long and hard to gain social and political rights and freedoms for decades.  The same can be said for members of the LGBTTQ* community who have also fought long and hard to achieve the same rights as those who are heterosexual.  It is reasonable to assume that there is solidarity between those who promote women’s rights and those who promote LGBTTQ* rights, there are a few theoretical perspectives that might create tension between the two.  According to Mullaly, Liberal feminism, which is a part of the ‘second-wave’ feminist movement, argues that women have been socialized into their gender specific roles in society, such as child-rearing and domestic responsibilities. Liberal feminism downplays the importance that biological determination has on gender roles (Mullaly, 2007).  This perspective runs contrary to the LGBTTQ* community’s belief that biological determinism is essential to their identity.  This perspective runs contrary to the LGBTTQ* community’s belief that biological determinism is essential to their identity.  Mimi Marinucci also highlights this dichotomy where she claims, “Liberal feminism invokes socialization as the underlying cause of most differences between women and men, the lesbian and gay rights movement reject socialization as a determining factor in the case of sexual orientation. Thus, where liberal feminism regards biological determinism with suspicion, the lesbian and gay rights movement often endorses it.” (Marinucci, 2010) Marinucci also argues that liberal feminism and LGBTTQ* rights movements do share the common goal of working towards equality amongst all people, regardless of gender or sexual preference (Marinucci, 2010).  Lesbian feminism, on the other hand, takes on a more radical approach where the goal is to challenge and transform the existing system, rather than seeking equality and aspiring to 'fit in' with the heterosexual majority (Clarke, Ellis, Peel, & Riggs, 2010).  While the solution to homophobia from a liberal perspective is to educate, change discriminitory beliefs, and acknowledge and challenge unequal opportunities in the gendered structure, radical lesbianism seeks to "be in the vanguard of the feminist rebellion against the patriarchal family and the institution of motherhood" (Calhoun, 2000).

          Third wave feminism is regarded as the current and evolving wave of feminist thought that we are experiencing and participating in today.  It is a response to the shortcomings of ‘first and second’ wave feminism in that it recognizes differences in class, race, culture, religion, and sexual orientation on a global scale.  One of the flaws in ‘second wave’ feminism was that didn’t include members of the LGBTTQ* community as a part of the movement; failing to recognize that at the time, its members were primarily fighting for sexual civil rights, not so much gender civil rights.  One article argues that ‘third wave’ feminism is not so much a force, but rather a way for women to express their female identity on an individual basis, based on unique and situational experiences (TheBuzzle.com, 2011).  That said, ‘third wave’ feminism rejects the idea of labels and categorization because it is progressive and constantly evolving.  Many progressive members of the LGBTTQ* community can relate to this idea because sexuality is a continuum, therefore many reject the notion of labels as well.  Marinucci would agree, claiming “one common thread that connects postmodern feminism, ‘third wave’ feminism, and Queer theory is the concern that an attempt to define something is ultimately an attempt to exert control.” (Marinucci, 2010)

         Given the history that both feminists and LGBTTQ* activists have endured to achieve the rights that we have today; I believe we still have a long way to go and I’m excited and optimistic to watch both movements evolve.

Thanks for reading!

Julia

Calhoun C., (2000). Feminism, the family, and the politics of the closet. Oxford University Press, NY: New York

Clarke, V., Ellis, S., Peel, E., & Riggs, D. (2010). Lesbian, gay, bisexual, trans, & queer psychology. Cambridge University Press, NY: New York

Marinucci, M. (2010). Feminism is queer: The intimate connection between queer and feminist theory (1st Ed.). New York, NY: Zed Books Ltd.

Mullaly, R. (2007). The new structural social work (3rd Ed.). Don Mills, ON: Oxford University Press.

Uno, Rave (2011). Third-wave feminism.  Intelligent Life on the Web. Buzzle.com. Retrieved from: http://www.buzzle.com/articles/third-wave-feminism.html

Image retrieved from: http://observers.france24.com/content/20110526-feminists-speak-out-macho-spanish-revolution-madrid-puerta-del-sol

Two Venuses Are Better Than One!

In a broad sense, Feminism is a political movement that seeks justice for all women. As Mullaly (2007) writes, “although there are different forms of groupings of feminism, the common thesis is that the relationship between the sexes is one of inequality or oppression” (p.162) .  One of these forms of feminism is that of Lesbian feminism; which is a movement that was made most popular in the 1970s and 1980s.
Lesbian feminism came together out of a dissatisfaction with second-wave feminism and the gay liberation movement. “As the Second Wave of feminism picked up steam during the 1960s, feminist discourse largely ignored lesbianism.  Some feminists harboured hostile attitudes towards lesbians, however.  Some viewed lesbianism as a sexual rather than a political issue.  Others believed the project of feminism would dismantle strict sexual categories, and would make lesbian politics irrelevant” (Westerbrand, 2004)
As a result lesbian feminists came together in retaliation to the heterosexual feminist organizations expressing homophobic opinions against lesbians.  Lesbian feminist groups such as “The Radicalesbians” and “The Furies” were created. “These activists called for female and lesbian separatism, arguing that only women can give each other a new sense of self. They held that “homosexuality” and “heterosexuality” are categories created by a male-dominated society utilized to separate and dominate women” (Echols, 1989)
The core idea of lesbian feminism politics is that the personal is political.  The problem is that most feminists view lesbianism as a personal decision or a matter for civil rights,  however it is more than that. There is a much deeper political analysis that lesbian feminism is trying to advocate, which is a need for a political critique of the institution and ideology of heterosexuality as a primary cornerstone of male supremacy.

. “Notably The Radicalesbians wrote an article named Woman-identified Woman which is generally recognized as the first articulation of a lesbian-feminist politics”. (Chenier,para.5)

“Its authors claimed that lesbians and lesbianism are of central, rather than peripheral, importance to the feminist movement. The woman-identified woman, they contended, undermines patriarchy by withdrawing her energy from men, by affirming a connection with other women, and by validating women on their own terms, independent of men. So long as women seek the approval of men and male institutions, they argued, they cannot become autonomous human beings” (Chenier,para.6). 

The previously mentioned article seeks to explain their belief on how heterosexual women love men over women. Therefore they are maintaining the system that oppresses them, that system being patriarchal power. They also largely do not believe that men can make positive contributions to the feminist movement.

 Lesbian feminists do not need the support from a man at any level, they are strong independent women. As Echols (1989) enlightens, “Using this ideology, lesbians successfully billed lesbianism as an ultimate form of feminism--a practice that did not involve men on any emotional level.  In this way, heterosexual feminists were seen as inferior because of their continued association with men.  Lesbians took on a “vanguard” quality as the “true” bearers of feminism”.

Lesbian feminists were believed to be the ultimate form of feminists, because they did not associate with men, nor did they let themselves be overpowered by men. Heterosexual feminists still needed the love and support of a man; therefore their attempts to seek justice for women were seen as lesser than that of homosexual feminists because they allowed themselves to be dominated by men.

In present day, lesbian feminism has helped women become more aware of the crucial need for them to advocate for their own rights in a male dominated society. Lesbian feminism helps empower women and raise more awareness for the need of more political changes to end male supremacy. As Taylor(1993)writes, “ Lesbian feminism both serves as a base of mobilization for women involved in a wide range of protest activities aimed at political and institutional change and provides continuity from earlier stages of the women’s movement to the future flowering of feminism. Rather than depoliticizing the radical feminist attack on the multiple roots of women’s oppression, lesbian feminism preserves that impulse”. (p.34)  

 In conclusion lesbian feminism had a tremendous impact on women in culture two decades ago and has helped motivate political change in today’s current society. It offers a powerful critique of heterosexuality and patriarchy, as well as a personal is political point of view, and believes that its political impact resides in their resistance to male domination.

-Brigitte Tetrault

References

Chenier, E. (n.d.). glbtq >> social sciences >> Lesbian Feminism. glbtq: the world's largest encyclopedia of gay, lesbian, bisexual, transgender, and queer culture. Retrieved November 14, 2011, from http://www.glbtq.com/social-sciences/lesbian_feminism.html 

Echols, Alice. “The Eruption of Difference,” Daring to be Bad: Radical Feminism in America, 1967-75 (1989)

Mullaly, R. P. (2007). “The new structural social work ,” (3rd ed.). London: Oxford University Press.

Taylor, V. (1993). Women's culture and lesbian feminist activism. Chicago : The University of Chicago press .

Westerband, Y. (2004). Lesbian feminism. Lesbian history . Retrieved November 14, 2011, from umich.edu/lesbian.history/lesbian_feminism.html

Born this Way?

“I’m beautiful in my way, ‘kuz God makes no mistakes. I’m on the right track baby, I was born this way.”

-Lady Gaga, “Born this Way”

            People that believe that having a LGBTTQ* identity is amoral or unethical usually also believe that being gay is an individual choice.  This is a rocky road to travel; after all, if being gay is a choice then, well, just un-choose it!  Claiming sexual identity as a choice invalidates romantic love between same sex partners, and reduces a queer identity to something of a passing phase.  The opposing school of thought claims that sexuality is not a choice, and that individuals were born that way.  This means that one cannot change their sexual identity any more than one can change their eye color.  The question needs further analysis; is sexuality a choice, or were you, in the words of the lovely Lady Gaga, born this way?

            Queer feminism is “the application of queer notions of gender, sex, and sexuality to the subject matter of feminist theory, and the application of feminist notions of gender, sex, and sexuality to queer theory” (Marinucci, 106).  Queer feminism avoids binary or hierarchal reasoning usually associated with these concepts (Marinucci, 106).  Let’s look at the concept of gender.  Queer feminists believe gender to exist on a continuum, and not as discrete categories, where you can only belong to one group.  Gender is a socially constructed set of beliefs about what is normal or natural behaviour for a person of a particular biological sex.  Biological sex is determined by hormones, which is complicated by the fact that men and women produce the same hormones, though in different relative quantities (Marinucci, 43).  There is no single identifiable female cocktail of hormones, just as there is no exclusively male set of hormones.  To use hormones as a dividing line between the sexes we would have to set an arbitrary standard as to “acceptable hormone variations for malehood and femalehood” (Marinucci, 43).  If there is no firm dividing line between the sexes, it seems to naturally follow that differences in gender roles are largely the result of social construction of gender ideals and are not biologically determined. 

            Liberal feminists believe that women are socially conditioned into the roles that they play (Mullaly, 163).  Social Constructionism is also an important concept to queer feminists, who believe that gender roles are politically constructed to ensure male dominance (Jeffreys, 11).  Through a queer feminist lens, LGBTTQ* oppression and the oppression of women are seen as the result of established sex roles.  Women are constructed as everything men are not: nurturing, gentle, obedient, and emotional.  All these constructions of womanhood relegate women to the private sphere, while men find fulfilling careers and accumulate power and prestige in the public sphere. Lesbians and gays are persecuted because of the threat they pose to established gender roles; lesbians challenge female sex roles of passivity and servicing of men, while gay men challenge the male sex role which requires masculine behaviour and objectification of women (Jeffreys, 11).  

            Biological sex is determined by arbitrary hormone variations between men and women.  Since we are really not all that different chemically, it follows that gender roles are not biological, but a construct of a given society at a particular point in time.  Gender roles are socially constructed to dictate what is good or proper for a specific sex, they are used to oppress women and the LGBTTQ* by valuing what is prescribed as typical male traits and devaluing what are considered female traits.  Those who step out of their socially defined gender roles (LGBTTQ*) are stigmatized and demonized by larger society. I believe gay and lesbian identities are fixed determined early in life (if not at birth) and are natural, good, and healthy rather than unnatural, bad, or sick (Jeffreys, 14). 

“No matter gay, straight of bi, lesbian, transgender life, I’m on the right track baby, I was born to survive.”
-Lady Gaga, Born This Way

Love & Rage

Julianna

Jeffreys, S. (2003). Unpacking queer politics (1^st Ed.). Malden, MA: Blackwell

            Publishers Inc.

Marinucci, M. (2010). Feminism is queer: The intimate connection between queer and

            feminist theory (1^st Ed.). New York, NY: Zed Books Ltd.

Mullaly, R. (2007). The new structural social work (3rd Ed.). Don Mills, ON: Oxford

 University Press.

LGBTTQ* elders have sexual needs too!!

I I came across the above picture and I wanted to share it with you. Personally, when I look at this picture, I see beauty...as well as sadness. The beauty I see is the rainbow that represents the LGBTTQ* community, in this case it will be LGBTTQ* seniors because they have so much knowledge, wisdom and love to share with the world. The sadness I see represents the door and how easily it is for many people in our society (especially those who are in power) to refuse care to LGBTTQ* seniors  by simply shutting their door.

When younger generations think about elderly people having sexual intercourse, I would assume many individuals would think it is weird or may be surprised that many still do have sex. With that said, in order to better serve our LGBTTQ* seniors today and in the future, social policies need to be implemented that will allow service providers to better meet their needs while providing them with a safe and secure living environment with their significant other, whether it be outside or inside a long-term care facility (Brotman, Ryan, & Cormier, 2003).

LGBTTQ* seniors have faced historical and current barriers in their desire to openly express their love for their significant other, while residing in long-term care organizations. As a result, many do not disclose their sexual identity because they fear they will be treated negatively or refused adequate care (Brotman et. al., 2003; Brotman, Ryan, Collins, Chamberland, Cormier, Julien... Richard, 2007). Brotman et al. (2003) interviewed a sexual minority senior who disclosed how difficult it can be for sexual minorities to disclose their identities in our society:

. . . we’re coming out of an experience of being badly treated in society, and there’s no sense that that treatment is going to get any better when you get older and more vulnerable within the system . . . . . . for most people who didn’t have the support of various organizations or were part of some kind of social movement, the scarring is pretty deep . . . (p. 196)

To improve the treatment of LGBTTQ* seniors and their spouse(s) while living in long-term care institutions, social policies must be implemented that would prevent homophobic expressions and behaviour by those who are caring for our LGBTTQ* seniors. As people age, they are limited to the places where they are able to perform sexual intercourse because of their mobility issues. This poses a challenge for them. Therefore, long-term care facilities should allow all seniors the privacy to perform sexual acts in a safe environment such as, in their own or shared rooms. 

One way polices can be adjusted is to provide LGBTTQ* senior couples with privacy to express their sexual desire. Unfortunately, when many LGBTTQ* seniors seek out long-term care services such as in nursing homes, many proceed with great caution when revealing their sexual orientation or they conceal their “same-sex relationship for fear of being badly treated...” (Brotman et. al., 2003, p.196).  An excerpt was included by Brotman et. al., (2003), which describes an experience faced by a same-sex elderly couple in a nursing home, “I heard a story once that one lesbian couple . . . one of the partners changed her last name to her partner’s last name so that they would be taken for sisters. To be put in the same room” (p. 197). This extreme measure taken by this couple gives us insight as to the extent of the discrimination they faced due to their LGBTTQ* identity.

 Neysmith (2003), recognizes that there are policy challenges that many elderly people face such as care policies that have discriminatory consequences for older seniors in long-term care. For example, Brotman et. al. (2003) states that many organizations that care for seniors “place little significance on privacy, and actively discourage sexual activity between residents or clients” (p. 200). In my opinion, this is absurd! Sexual intercourse between couples, regardless of their age, gender, sexual orientation and so on, is a healthy and natural part of our human nature. Elderly people have sexual needs just as much as younger adults do. Further, in order to meet the needs of LGBTTQ* seniors, Brotman et. al. (2003) argues that “[m]aking the sexual needs and identities of older people a mandatory part of assessment and care plans will facilitate understanding of the concerns facing older gay and lesbian clients”(p. 200).

In order for LGBTTQ* seniors to be better protected while seeking out or living in long-term homecare facilities, Brotman (2003) suggests that “protection of policy initiatives that incorporate homophobia as a grounds of elder abuse” (p. 198) is needed. The protection placed on LGBTTQ* seniors through this policy initiative would eventually lead to diminished abuse faced by many LGBTTQ* seniors (Brotman et. al, 2003). As a result, professionals who have imposed their homophobic behaviour on LGBTTQ* seniors would be forced to adjust their oppressive behaviours and work for the betterment of LGBTTQ* seniors, or find a job elsewhere!

Sadly, many LGBTTQ* seniors are still faced with discrimination and many choose to keep their identities hidden as a way to survive the cruelty of homophobic individuals. Brotman et. al. (2003) and Brotman et. al. (2007) both recognize that in Canada, there are many plans in progress that will provide LGBTTQ* seniors housing services that will be exclusively for LGBTTQ* seniors. Until then, Canadians should be non-discriminatory, respectful and honour our seniors regardless of their sexual orientations and make their lives more comfortable, whether it is providing them with more privacy to express their sexual needs with their partners while residing outside or inside homecare facilities. Let’s make our world a better and safer place for our LGBTTQ* seniors.

 

-Stephanie M.

References

Brotman, S., Ryan, B., Collins, S., Chamberland, L., Cormier, R., Julien, D., ... Richard, B. (2007). Coming out to care: Caregivers of gay and lesbian seniors in Canada. The Gerontological Society of America, 47(4), 490–503.

Brotman, S., Ryan, B., & Cormier, R. (2003). The health and social services needs of gay and lesbian elders and their families in Canada. The Gerontological Society of America, 43(2), 192–202

Neysmith, S. (2003). Caring and aging: Exposing the policy issues. In A. Westhues (Ed.), Canadian social policy: Issues and perspectives. Waterloo, ON: Wilfrid Laurier University Press, 397-409.

Big Gay closet (n. d.). [photograph] Retrieved from http://www.facebook.com/media/set/?set=a.435866938547.242121.351064893547&type=1#!/photo.php?fbid=351852268547&set=a.435866938547.242121.351064893547&type=3&theater