Four themes emerge as young Black persons with diverse sexual identities discuss their daily lives, conflicts and problems, examples of being agentic, and structural forces they encounter. These themes are not mutually exclusive but rather are distinct in their
emphasis on certain topics. Several themes are also unique in their focus on intersecting social forces. In
Theme 1:“To Find Stability and Have What I Need”—Navigating Structural Forces: individuals describe the most common social forces they encounter, intersectional influences, and any resulting negative effects.
Theme 2: “They Never Cared About Us”—Racism and Discrimination in the U.S.: illumines issues around race, racism, discrimination, and their intersections with sexuality as well as possible Black Church linkages. In
Theme 3: “I Know They Will Always Be There. No Matter What”—Family and Friendship Ties: participants acknowledge family and friendship networks as an invaluable structural force that help combat negative experiences. The final theme,
“That’s God Just Teaching Me Right Now”—Agentic Decision-Making: details examples of agency and the role of religion and/or spirituality in these processes. Unless otherwise noted, individuals are referencing experiences in Black Churches. If available, whether persons consider themselves religious and/or spiritual, as well as whether they believe in God and/or a Higher Power are included. Themes and representative quotes are provided below.
Table 2 provides a summary of the emergent themes.
5.1. Theme 1: “To Find Stability and Have What I Need”—Navigating Structural Forces
The initial theme identifies structural forces that individuals encounter that include the economy, the educational system, cultural dynamics that foster homonegativity and heterosexism, and healthcare constraints. This theme is unique because concerns about economic issues are exacerbated by other intersecting social forces (
Badgett 2001;
Du Bois [1953] 1996,
2000,
2007;
Greenway et al. 2022;
Hancock 2005). Some of these reflections might be expected based on the early adult developmental phase in which many participants are located (
Arnett 2000,
2014;
Berk 2017). Nevertheless, their experiences are nuanced, and problems and conflicts often worsened based on their social identity as sexual minorities (
Barnes 2013,
2020;
Collins 1990,
2004;
Crenshaw 1991;
Ferguson 2004;
Greenway et al. 2022;
Hunter 2010;
Johnson 2008). The following representative quotes by George, Martin, Hanson, and Adam illustrate some of the difficulties they face in general, but that can be particularly challenging for historically marginalized groups.
As noted in
Table 1, about 45 percent of participants are currently in or have completed college. Thus, college concerns are often a priority. For example, 21-year-old George believes in God and considers himself “very, very Christian”. A college senior who self-identifies as bisexual, George’s vocational aspirations are being undermined by financial woes:
Right now it’s just school—because, I’m really, really fortunate in my degree program in engineering, there’s 55 people or so in my year…my degree program is just ridiculous…and then in applying to jobs. I’m realizing all of it was really, really hard because I haven’t learned as much as I thought I would…now I’m a lot more anxious in general. Last semester made me a lot more anxious. College has in general, but especially last semester…studying and just being friends and being there for each other and support. If I didn’t have that I don’t know the type of person I’d be.
Two-fold stressors due to a rigorous, competitive college program and anxiousness about career prospects are mitigated by reliance on a strong friendship network (note: this structural force is discussed in the third theme). Educational concerns are part of the developmental process of young people in general (Arnett 2000, 2014; Berk 2017). As noted by other remarks in this section, these same challenges are intensified when individuals must contend with problems due to other structural forces such as financial challenges, sexuality, and health inequalities.
Economic issues reflect the most problematic structural force identified in this theme; however, it is never discussed in isolation but rather in connection with other structural forces. As noted in
Table 1, more than half of the individuals in this study are unemployed—like Martin, a 25-year-old male who self-identifies as bisexual and queer. Although he has earned a master’s degree, Martin has been unable to locate employment:
It’s hard not to say money, but being unemployed and trying to access things, when I don’t come from money, is difficult—with the wealth of folks that I know…being able to make sure my bills are paid. I know money would bring me some sort of stability financially…[and] this job search and the feelings that it brings up around not being successful enough and not being able to find stability and have what I need.
Martin considers himself spiritual; he believes in God. Nevertheless, meditating and praying have not allayed these concerns: “Being unemployed for nine months just wasn’t a part of my plan, so I’m figuring out how to be all right with not having work and being comfortable, because I’m not unstable; I’m living at home—so I’m all right, but I’m used to working consistently to be all right”. Although he lives at home with his mother, Martin expresses concerns about an inability to independently support himself, particularly as compared to his well-to-do peers. Both George and Martin’s concerns about education and/or economics might be expected, regardless of one’s race, gender, or sexual identity, as developmental studies suggest that the ability to support one’s self financially is considered a central marker of the transition to adulthood (
Arnett 2000,
2014;
Berk 2017). However, concerns about financial issues can have a specific toll on sexual minorities and undermine the desire to seek assistance or feel agentic (
Badgett 2001;
Garcia et al. 2016).
Like Martin, 25-year-old Hanson has financial concerns, as he juggles employment and college: “If I needed something to make my life better, it would be just a better management of finances”. For Hanson, a gay college student and retail worker who has earned an associate’s degree, navigating the following social force poses a greater challenge than economic ills:
I would say that just being gay is literally probably the only thing that causes the most conflict, even just being around my friends. We’re just looked at a certain way and you could definitely be a gay man and not be noticeable and then you can be one that is very feminine or very noticeable and I feel like it hinders us from doing a lot of things. It hinders us from getting certain jobs. It hinders us from being a part of certain activities in the community because of how we’re looked upon.
According to Hanson’s comment above, most problems in his life stem from homonegativity and heterosexism that he believes result in employment exclusion. Although he experiences comfort from his belief in God or a Higher Power, Hanson believes that this differential treatment undermines his and his friends’ quality of life. In this way, marginalizing attitudes and behavior embedded in U.S. culture can have negative financial, emotional, and psychological implications unique to Black sexual minorities (
Garcia et al. 2016;
Greenway et al. 2022;
Johnson 2008). Research by
Ferguson (
2004, pp. 20–1) supports Hanson’s critique on disenfranchisement due to the intersection of heteronormativity in U.S. culture, economics, and race: “heteronormativity is not simply articulated through intergender relations, but also through the racialized body…marking African Americans as such was a way of disenfranchising them politically and economically”.
The next comment alludes to similar links between economics and heteronormativity. Adam, a 28-year-old consultant with a bachelor’s degree in business who self-identifies as non-binary, identifies healthcare constraints as a pressing structural force in their community:
I think there needs to be a lot more testing clinics. The nearest one that I’ve been to is in [city a distance from where they live] and that wasn’t the best place to go…[and] a lot more people that are vocal about their lifestyles…some type of communication to just know that I am here. I am this person that has been through this and I am here to tell you that it’s gonna be okay. Like I see in D.C., I see people in Virginia, but in [city’s name] where I live, I don’t see that as much—that would make my life a lot better.
Although they believe in God, Adam considers themself more spiritual than religious. As noted in research, they wish more healthcare facilities and sexually diverse personnel existed to address physical and emotional needs in their community (
Barnes 2020;
Dacus et al. 2018;
Garcia et al. 2016).
5.3. Theme 2: “They Never Cared About Us”—Racism and Discrimination in the U.S.
The negative effects of structural forces such as racism and discrimination are most commonly mentioned in this second theme (
Arscott et al. 2020;
Du Bois [1953] 1996,
2000,
2007;
Krueger et al. 2020;
Omi and Winant 2014;
West 1993). The three representative remarks by Barry, Zane, and Riley identify race-related dynamics as their biggest problems. Barry, a 21-year-old college student and retail worker who believes in God, describes how negative structural forces influence them: “I guess it’s a double sword. But my sexuality. That causes a big play in just life and in everyday living. And the fact that I’m Black. I identify as a Black, non-binary male, but…it’s tough right now. The things they’re doing to us right now is just sad”. For them, negative experiences are intersectional and exacerbated by being Black
and non-binary. Barry’s succinct yet sobering comment (“double-edged sword” and “in everyday living”) suggests the pervasiveness of such inequality that parallels
Sorett’s (
2022, pp. 143–44) insights:
Black and gay identities intersect in the lives of individuals who are members of both communities. They may be victims of racial oppression within the gay community and homophobia within the Black community in addition to enduring both forms of prejudice within the broader society.
Multiply marginalized persons like Barry experience trauma and challenges that are multiplicative rather than additive in nature (Collins 1990, 2004; Crenshaw 1991). Their beliefs and experiences parallel existing scholarship on the deleterious effects of intersectional oppression in this population (Arnold et al. 2014; Ferguson 2004; Greenway et al. 2022).
Next, Zane offers a lengthier, nuanced reflection on racial discrimination he believes emanates from U.S. culture. He is a 24-year-old straight college senior who is laid off from a food services job. Unlike most of his peers here, Zane is an atheist and expresses anger at God and the Black Church. For him, stereotypes and negative, racist labels marginalize the Black community:
Everything is a label, in the past being African and African American has been a derogatory label…And that’s been such a painful and long journey that has a lot of negative labels attached to it that’s obviously not given to us by us, but by the people who brought us here. Because I’m proud to be Black, but I’m not proud to be American. Ew…I’m proud of my ancestry. I’m proud of my heritage.
Zane’s reflection is corroborated by
Billingsley (
1992, p. 23), “the strength of the Black experience is underestimated in part by underestimating the length and depth of it, the variety and complexity of it, but especially, the regenerative power of it”. Although he is proud to be Black, Zane expresses disdain against Americans (i.e., “Ew”) who have caused pain in the African American community. Historic ills such as slavery, racial discrimination, and their present-day manifestations have made life difficult for Zane and his peers (
Johnson 2008). He continues:
I mean, for years, like the whole 2010’s, we’ve just been seeing Black dudes get choked and shot out and we’ve been protesting it and it’s clear that they’re not going to do anything about it and by them, I mean the powers that be—and by the powers that be, I mean Whites…It’s never a problem when it’s in our community. It’s never a problem when we’re getting ravaged by something like COVID-19…They never cared about us.
For Zane, images of George Floyd, Michael Brown, and Philando Castile, and many more Black murder victims (Lyn 2022), and the ravages of COVID-19 in Black and Brown communities (Franco et al. 2023) provide evidence of chronic racial inequities in the U.S. Based on Zane’s exposure to racism (Arscott et al. 2020; Blumer 1958; Bonilla-Silva 2017; West 1993), he is disappointed by the Black Church’s inability to intervene on behalf of Black sexual minorities:
The only thing that can make their lives better is if the churches start acting better around them. There’s nothing wrong with sleeping with men. It’s really just the perception that society has of that. So, once the stigma of that is lost by society, then we can have this place of equality that we like to whoop and holler about so much.
The above comment is both aspirational (i.e., “can have this place of equality”) and critical (“whoop and holler about” and “stigma of that”) and represents a common critique that Black churches perpetuate intra-racial discrimination in the form of homophobia and heterosexism (Douglas 1999; Griffin 2006; James and Moore 2005; Lefevor et al. 2020; Sorett 2022).
Unlike Zane, Riley has a different view about religion. He believes in God but does not attend church. Hoewever, they have a utopian-like vision of possible Black Church support:
Yes, I believe in God or a Higher Power…The Black Church should just be there…not therapy, but sessions where they feel free to talk to you about their problems. But going as far as shelters…I would say build a community…safe spaces where they [he and his peers] feel as if they can knock on anybody’s door and ask for anything, whether it’s advice, shelter, or whatever it is.
A 22-year-old, unemployed, same-gender-loving male, Riley’s suggestion above regarding the need for counseling as well as tangible (i.e., “shelter”) and intangible (i.e., “safe spaces”) support extends Zane’s critique and parallels predictions by
Lincoln and Mamiya (
1990) decades ago about emerging needs among young, often educated Blacks:
Some of the traditional preaching styles and the traditional formulas designed to elicit an emotional response…may no longer have an impact upon these young adults. They expect more…spiritual nurture…If these young adults remain members of Black Churches, they will probably place greater demands upon the clergy for pastoral counseling…[they] will also demand that their church and pastor be more relevant to the political and social issues in the larger society.
(pp. 343–44)
The two above-mentioned views by Zane and Riley suggest that the Black Church, as a structural force, is positioned to help meet the religious, spiritual, physical, and emotional needs of their community—if it chose to do so (
Douglas 1999;
Griffin 2006;
Sorett 2022). This would mean less “whooping” (i.e., “traditional preaching styles”), as well as more spiritual support, counseling, and systematic responses to social and political concerns, such as racial discrimination, that affect the Black LGBTQIA community (
Barnes 2023;
Franco et al. 2023;
Garcia et al. 2016).
5.5. Theme 3: “I Know They Will Always Be There. No Matter What”—Family and Friendship Ties
The family is considered the first and most enduring socializing agent (
Billingsley 1992). This theme focuses on family and friendship networks as a structural force with largely positive benefits. Terry, Timmy, Jemma, Amon, Jamie, and Senjen illustrate the benefits of strong ties. In contrast, Serral and Lincoln describe more complicated dynamics across these networks (
Balaji et al. 2012).
Succinct lists and justifications of people who provide personal strength and support are common. Terry is a 24-year-old Jamaican who identifies as gay; he believes in God and considers himself spiritual rather than religious. Terry describes his relatively solitary life; he does rely on a trusted group of friends: “I really keep to myself. But if I do need to, I go to my best friends ‘cause they understand me…I need honesty and transparency and I can be transparent with them. And they know that they can get me if they need to. I know they will always be there. No matter what”. Use of certain words and phrases (i.e., “honesty” and “they will always be there”) suggests confidence in this support system. Similarly, 22-year-old Timmy, a gay college senior who embraces religion as well as God, simply describes his support system: “My parents. They know me better than anybody else would. I tell my parents a lot, and they’re very supportive. So that’s why I will always go to them about something”. Common language used by both Terry and Timmy (i.e., “always”) illustrates the constancy in these ties. And like Terry’s views about his friends, Timmy emphasizes the special bond of trust between himself and his parents based on transparency.
Next, Jemma, a 25-year-old trans woman who has earned her bachelor’s degree and now works at a restaurant, quickly identifies a central connection: “My mama. ‘Cause she real. She’s really, really extremely real. She is going to give it to you 100%. She ain’t gonna cut it with you”. According to Jemma’s pithy response, her mother’s transparency, honesty, and no-nonsense attitude (i.e., “she real” and “give it to you 100%”) make her an invaluable sounding board and support. And for Jemma, belief in God and spirituality do not require religion or church attendance. For other individuals, both family and friends are key, particularly persons from the former group with religious and/or spiritual lifestyles. For example, 25-year-old Amon is a media specialist with some college experience. He self-identifies as gay, believes in God, but considers himself more spiritual than religious. Amon describes a three-pronged support system:
I go to my friends first, but if it’s something very deep, sometimes I have my moments where I feel I’m connected with God and to get something spiritually, I know my mom is very religious and spiritual when it comes to God and I have to talk to her, and then Papa because they’re both very connected to the Lord, they’re connected more than I am, so I have to go to them when it’s something deeper that’s either bothering me or I need to talk about.
Based on the above quote, Amon may reach out to his friendship network initially, but when faced with more challenging circumstances (“something very deep”), he contacts both his mother and father because he trusts their connections to God. Although Amon acknowledges his own relationship with God, he believes it pales in comparison to that of his parents. As well as identifying such networks as an invaluable structural force, this theme differs from the prior themes due to explanations about how the religious lifestyles of certain family members make them important supporters. Next, like Amon, Jamie, a 20-year-old gay college student who believes in God and considers himself religious, admits that certain Christian family members are largely the reason behind his academic success (
Balaji et al. 2012):
Definitely my mother and my grandmother. My grandmother, she was born and raised in the church, and that’s who I came behind. I was born in church, so she gives me that spiritual type of vibe and you know down stuff, and then my mother, she gives me the reality of life, what’s going on in the world when I need her support and her advice.
In the above reflection, Jamie acknowledges the Black Church socialization provided on his maternal side, including his grandmother’s religiosity and his mother’s practical capacities. The clarity with which support systems are identified is another distinguishing feature of this theme.
Similarly, 18-year-old Senjen is a college freshman who self-identifies as straight. He believes in God and identifies as religious. Like Jamie, he provides a clear list of his support system with justifications: “My friends, my family, and God. My friends because they’re the people that’s around me the majority of the time. And my family because I’ve known them my whole life and I love ‘em. And God, because, you know, He’s God, and He can do anything”. Senjen’s network transitions from fictive to biological kin, corporeal to non-corporeal, and, according to Christian tenets, from less to most powerful (
Lincoln and Mamiya 1990;
Quinn et al. 2015). In addition to describing his network, Senjen paraphrases common biblical passages such as Luke 1:37 and Ephesians 3:20
7 that describe God’s omnipotence. The above five representative reflections suggest the benefits of friendship and family ties.
However, the final two comments provide a contrasting portrait of the influence of these relationships. According to Serral, a 20-year-old college junior who identifies as gay, a supportive friendship network contrasts with less-than-supportive family members:
Family…basically, I don’t fit in with their guidelines and stuff, so I get judged a lot and picked on. And most of my family is still trying to accept me, so that’s a big problem also. I’m stressed…Depressed. There’s just a lot on my mind right now, school, family, my living conditions…[but] Friends. They will understand me and they know what’s going on in my predicament.
For Serral, who embraces spirituality but not religion, negative family dynamics are the primary problems in his life. Unlike the other individuals featured in this theme, homophobic-based criticism, unkindness, and bullying at the hands of family members have resulted in depression. This mistreatment is compounded by concerns about two other structural forces—education and economics. Serral suggests that the intersectional nature of these three social forces exacerbates his emotional ills. Only his friends seem to help mitigate these stressors. In the final remark below, 20-year-old Lincoln, a full-time college student who self-identifies as gay, details a complicated family support network that has both positive and negative dimensions. First, Lincoln applauds his parents’ sacrificial support. In one respect, he considers them role models:
I am most proud of my parents. They have definitely set a good example of what it truly means to sacrifice for others and for their kids. They made so many sacrifices for me and my sister. I can’t even count all of them, but these sacrifices that they made for us and for other people, just showed me how to be a better person, showed me how to be the adult I am today.
Although Lincoln credits his parents with positively ushering him into adulthood (Arnett 2014; Berk 2017; Billingsley 1992), he also discloses their flaws that are causing him personal distress:
My parents have such a counterproductive/negative view on homosexuality because when I told them about my sexuality it was a big deal and it was, “you can’t be homosexual”. But then after that it seemed to die down and then it flares up again. So, it’s just something that has been really hard for them to wrap their head around. The back and forth of emotions for them and well, how it’s affected me, has been kind of difficult.
Per the above two remarks, Lincoln seems unable to reconcile the appreciation of his parents’ sacrifices for him with their homophobia about his sexual identity. Because they are still in the process of understanding their gay son, Lincoln deals with the negative consequences of the ebbs and flows of their heterosexist views. Although Lincoln believes in God and embraces spirituality, he attends church largely as a ritual. Lincoln’s predicament illustrates the often complex dynamics that some young Black members of the LGBTQIA community face in their families (
Balaji et al. 2012;
Garcia et al. 2016;
Griffin 2006;
Sorett 2022). However, these familial challenges are allayed somewhat by Lincoln’s friends:
My closest friends. I go to them because not only are they going to help me get better, they’re also gonna tell me the truth, what I did wrong, how I could be better, all the honest things that people usually don’t want to hear, my friends will definitely let me know if I did something wrong—“Bro, you did something wrong”.
Lincoln is receptive to his friends’ honest feedback and constructive criticism, welcomes their encouragement (i.e., “help me get better”), and trusts them in a way that seems to help provide emotional balance in his life (English et al. 2020).
5.7. Theme 4: “That’s God Just Teaching Me Right Now”—Agentic Decision-Making
The next theme includes advice to help navigate many of the structural forces noted in prior sections. It might be expected that these suggestions would be linked to agency. However, this theme is important and differs from the prior themes because of its emphasis on self-reflection, empowerment, and connections to religion and spirituality. Representative quotes by Raymond, Timmy, Leland, Nevin, and Roman illustrate the positive choices one can make. In contrast, Linton describes constrained choices.
Raymond, a 26-year-old engineer, earned a master’s degree. Self-identified as Black, Latino, and gay, he believes in God but considers himself more spiritual than religious. He offers advice to help his peers navigate LGBTQIA culture in the U.S. (
Dacus et al. 2018):
Walk in your truth and don’t let anybody try to force you to do things that you aren’t ready to do. Say on the topic of identifying as a male who sleeps with men, not feeling pressured to do what’s on porn sites or feeling pressured to try poppers or feel the pressure to do other things that you know you don’t wanna do, just because people are always doing it around you. So having enough confidence in your own right to say no or commit to what you’re comfortable with and not feeling embarrassed or pressured about what you see around you.
The above action-oriented comment focuses on the importance of being agentic and self-reflective. Raymond expresses disdain about questionable outside influences (“force you to do things”) specifically related to sexual risk-taking and drug use (Dacus et al. 2018; Dangerfield et al. 2019). His continual use of the word “pressure” emphasizes the importance of making healthy personal choices independent of what is considered popular. Raymond also contends that traits such as authenticity (“walk in your truth”) and confidence are central to agency. Like Raymond, 22-year-old Timmy, a college senior who self-identifies as gay and religious, describes his ability to make decisions:
I’m very proud of myself being very independent…Sometimes it stresses me out, only because I’m so independent to where I don’t ask for help…but it teaches me how to do things on my own without having to ask…You know it is good to ask though, but in general I just don’t ask…I do think that in order to make me better on a daily basis is just getting closer to God and pray, it’s always that I need to make myself better. Or it’s just knowing that I’m getting it done, it just brings positivity to me.
Although his independence can result in stress, Timmy suggests that the benefits outweigh the limitations (“teaches me how to do things on my own”). Nevertheless, he admits the need for and welcomes improving his religious life. In addition to noting the benefits of religion, Timmy appears to be in the process of strengthening his relationship with God and having a more consistent prayer life. Belief in God or a Higher Power, as well as participation in the ritual of prayer, are common beliefs and practices among persons in this study who embrace religion and/or spirituality (
Barnes 2023;
Dangerfield et al. 2019).
According to Leland below, delayed gratification and a strong work ethic are central to successfully negotiating the education system. A 19-year-old freshman science major who self-identifies as straight, he has plans to be a doctor. Raised in the church, he believes in God and prays regularly. Leland contends that being self-motivated and proactive are necessary in life, in general, and in school, in particular (
Foster et al. 2011):
Stay humble. Not everything is given, and everything that you want or need, you have to work for. Nothing is given to you, and I learned that just from being a biology major. These grades, all of this…information they’re handing us. They’re not giving it to us. Just because we’re in class and they’re teaching it, doesn’t mean that we don’t have to study it ourselves. Information is not just going to come to you. You have to go and get it.
Rather than assuming they are entitled to an education, Leland encourages his peers to humbly, yet proactively, pursue knowledge. Such beliefs often exist for persons who are raised to embrace a Protestant work ethic and/or masculine tropes common in U.S. culture (
Arnett 2000;
Barnes 2013,
2023). Similar to Leland, 23-year-old Nevin suggests the importance of education and personal development. As a health worker with some college education who was diagnosed as HIV-positive since completing the prevention, Nevin was actively engaged in community service to educate and empower Black sexual minorities. He describes post-high school choices of which he is proud:
I overcame and stuff. I was 17, so 23, that’s six years later. I have my own apartment, my own car. I’ve had a job for almost four years and I’m in school…I don’t know numbers, but I feel like if you did the numbers, there’re probably more people who have been statistics from HIV rather than been success stories as I have been. So, I’m thankful.
Nevin expresses gratefulness that he has been able to beat the odds in terms of health outcomes, finances, and educational goals. He describes the benefits of sound choices:
I’m learning that when I make changes, and I’m successful in those changes, when later things come on in life, I’ll be able to just skate right past it…and say, “I’ve already been there, I’ve already done that and I grew from that”. I’m also coming to the observation that a lot of this is just teaching me…that’s God just teaching me right now. Yeah, people don’t realize until they’re like 50. So if you realize it already in your 20s, you’re way ahead of the game. I’m very big on faith and spirituality. In my spiritual mind, I’m like, “Jesus, what did I do? What is your lesson in this?” I still go to my church regularly. Wednesdays and Sundays. I may go tonight if I’m not too sleepy.
According to the above quote, Nevin is open to learning from world experiences that he contends come from God and Jesus Christ that can increase his wisdom beyond those of his elders (“ahead of the game”). Rather than a death sentence, HIV has been a learning experience. Although more spiritual than religious, Nevin mentions concepts associated with Christianity such as God, reliance on Jesus, and church attendance (
Barnes 2023;
Lincoln and Mamiya 1990).
Central to this theme is the importance of self-reflection, self-development, and self-determination and, for many persons, the willingness to tap into religious and/or spiritual tenets during the process (
Foster et al. 2011). Individuals like Timmy, Leland, and Nevin recommend making wise choices and learning from past poor ones. In the next reflection, 20-year-old Roman offers advice linked to religion. A college sophomore who self-identifies as bisexual, Roman was reared in the Black Church and sees its benefits:
I’m a Christian. I grew up in the church basically…when it came to church and God, the older I get, the more I experience more things and so now, I understand and it makes me stronger in faith. That no matter what obstacle, you still have to have the faith basically the size of a mustard seed, even though it gets difficult, it gets tough, God’s still going to provide…and it’s the one thing I always remember is that no matter the hurdles, God will always make you stronger, so you don’t have to worry. It’s going to be hard, but at the end of the day, you can do it. You wasn’t placed in these situations for anything. It’s only to make you tougher. It might not seem like it at first, but at the end of the day, the outcome is stronger. It’s going to be all right.
According to Roman’s above quote, Christian tenets such as faith in God and experiential learning have provided him with intestinal fortitude and wisdom during difficult times that he traces to Matthew 17:208 (i.e., “the size of a mustard seed”). These beliefs have enabled him to maintain a positive attitude about life and handle hardships. In this way, the benefits of religion as a structural force undergird Roman’s lifestyle and enable him to be agentic, even during difficult times (“it’s going to be all right”) (Foster et al. 2011; Quinn et al. 2015).
As illustrated by the next reflection, just as one’s agency can shape outcomes, sometimes it may not be enough. Linton is a 22-year-old science major who self-identifies as a Black man, believes in God, and was reared in a Black Church. Although he handled economic and family problems to reach college, Linton has lost his motivation:
Interest. I need interest. Sometimes I feel like I just don’t have the energy or want to go to lab and to do research. I need that level of excitement—that’s what makes me function. It feels like I just don’t have the energy anymore. It feels like I used up all of my work ethic, all my motivation, all of my energy in high school just to get here, and then when I get here, nothing is making me feel excited and real interested. I just feel empty inside all the time…I try to think about why I’m here, ultimate career goal.
In contrast to Leland’s experience noted earlier in this section, Linton describes energy depletion that is undermining an otherwise strong work ethic. Although he attempts to focus on his goals, Linton expresses skepticism about his ability to complete his course of study. Next, Linton also makes a connection between his personal energy and the energy exuded by his bishop during worship services: “I grew up in a church…sometimes I go to church, [but] if the bishop’s energy isn’t right, then my energy is not gonna be right…you know, what he may be saying”. The above comment suggests that non-edifying comments by his bishop can diminish Linton’s sense of agency by draining his energy (Griffin 2006; Smallwood et al. 2015; Sorett 2022). Moreover, this observation directly connects organized religion as a structural force with personal agency.
5.9. Discussion and Conclusions
How is society impacting the daily lives of a group of young Black persons who embrace diverse sexual identities, and how are they responding? In addition to documenting common structural forces, findings here are important in their emphasis on family and friendship networks as possible mitigating influences (
Balaji et al. 2012;
English et al. 2020) as well as how religious and/or spiritual beliefs and behavior can positively influence personal choices (
Barnes 2023;
Foster et al. 2011;
Quinn et al. 2015). Another key finding here is the importance of intersectionality in explaining and understanding the various problems and conflicts individuals experience (
Du Bois [1953] 1996,
2000,
2007;
Hancock 2005;
Morris 2017;
Wright 2006).
Readers should note that intersectionality manifested in more than mere listings of multiple concerns but was reflected in the nuanced, layered ways in which individuals described their experiences, made connections and ties to social forces, and detailed the interplay between systemic dynamics and their everyday lives. Race and sexual identities were often embedded in these interconnected challenges. Although participants here did not use the term specifically, descriptions of their experiences reflected intersectionality in real time (
Collins 1990,
2004;
Crenshaw 1991;
Ferguson 2004;
Greenway et al. 2022;
Johnson 2008). These are central results in need of subsequent research to consider ways that intersectionality might impact experiences across time as well as other possible ameliorating people and groups in the U.S. and abroad. Larger samples and mixed-method studies that examine these topics will also greatly enhance existing scholarship (
Krueger et al. 2020).
These results show that individuals here are navigating a variety of social forces, most commonly dynamics linked to economics, education, healthcare, racism, homophobia and heterosexism in U.S. culture, and family tensions (
Arscott et al. 2020;
English et al. 2020;
Ferguson 2004). Some of these challenges are linked to adult developmental dynamics (
Arnett 2000,
2014;
Berk 2017;
Billingsley 1992) that can be exacerbated for multiply marginalized groups such as Black sexual minorities (
Carbado 1999;
Greenway et al. 2022;
Sorett 2022). And still others are part of a constellation of systemic challenges Black and Brown people too often face in the U.S. (
Blumer 1958;
Bonilla-Silva 2017;
Du Bois [1953] 1996,
2000,
2007;
Omi and Winant 2014;
West 1993). In addition to illustrating the robustness of the Structure versus Agency framework to examine the lives of young Black persons with diverse sexual identities, findings document experiences when persons are not agentic or are in the process of making decisions to improve their lives. Individuals who shared their stories in this study exhibited—hindsight as they reflected upon past decisions, insights based on those same experiences, and foresight to chart their futures—each step informed by concerted efforts to live authentic, holistic lives.
