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As Qatar prepares to host the 2022 FIFA World Cup, the government has assured prospective visitors it will welcome lesbian, gay, bisexual, and transgender (LGBT) tourists and that fans will be free to fly the rainbow flag at the games. But for LGBT Qataris like Mohammed, openly expressing his sexuality as a gay man is not an option. Doing so, he fears, would land him back in jail.

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Now she tours universities, giving talks about her past career in lesbian porn, and explains how she reconciles her old life with her newfound love for the Lord. We caught up with her after a recent lecture to ask her some one-on-one questions.

Update Ah, the holiday season in America, marked by public school snow days, long lines at the grocery store, and the first few notes of Mariah Carey's "All I Want for Christmas Is You." And then there's the new Starbucks holdiay tradition of enraging conservative Christians with their special holiday cups, this year being no exception.

For the 2017 edition, the cup features non-denominational holiday imagery like snow, wrapped gifts and people wearing sweaters holding hands. Pretty benign, right? Not so fast. Some conservatives are claiming those hand-holders are women. And you know what that means: "lesbian agenda!" The commercial announcing this year's design compounds that impression: Two female-looking cartoon people lean in to kiss each other just before the "camera" pans away. Perhaps they are friends, perhaps they are lovers; either way, it's offensive!

Starbucks has released drinks in special holiday cups since 1997. At first they were just red, but in the 2000s non-religious, winter-themed imagery was added. Incensed conservative Christians saw this as a declaration of war: Starbucks was clearly contributing to the so-called "war on Christmas." When the company then opted out of any holiday imagery, returning to blank red cups in 2015, conservative Christians voiced their contempt again. As a response in 2016, Trump supporters "trolled" Starbucks baristas by giving the name "Trump" at the cashier, prompting them to write the president's name on the non-denominational cups.

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When I came down again at 11:45 p.m. that evening, my mom was on the La-Z-Boy, entranced by the shouting of Ming dynasty warriors, metal clashing against armor. Neither of them looked up. It confirmed what I already knew: Chinese dramas captivated my parents more than lesbian porn captivated me.

If you have any interest in poetry, you probably know Pamela Sneed—Black, lesbian, radical poet, and one of the infamous Grand Dames of the downtown scene. Her stage presence is formidable and her voice, revolutionary. Her 2020 book Funeral Diva published by City Lights Books looks back on her experiences during the AIDS Crisis while making correlations to COVID-19, and the ongoing layered impacts of racism, homophobia, and political brutality. In ABOUT time at Laurel Gitlen, Sneed’s visual practice merges with her poetic one, creating an exhibition that is fiercely outspoken, experimental, and personal.

The aim of this article was to develop a theoretical framework to aid the current understanding of social change practice. Drawing on concepts from institutional theory, the authors proposed and applied a theoretical framework to investigate social change at the intersection of gender and sexuality inclusion in Australian cricket. Qualitative techniques (interviews and document analyses) were utilized to investigate the trajectory of lesbian inclusion in Australian cricket over time. Starting from the perspective that institutional arrangements can be exclusionary (or biased) toward certain groups in society, this research investigated how the actions of institutional entrepreneurs can create more inclusive institutional arrangements. Theoretical and practical implications for future research are discussed. 041b061a72