QUEER AND/OR TRANS BODIES SURVIVING THE NON-PROFIT INDUSTRIAL

COMPLEX

By

Logan Emmett James Wong,

Bachelor of Social Work, Ryerson University, 2020

An MRP

Ryerson University

in partial fulfillment of the

requirements for the degree of

Master of Social Work

in the program of

Social Work

Toronto, Ontario, Canada,

© Logan Emmett James Wong 2021

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ii
 ABRACT

Queer and/or Trans Bodies Surviving the Non-Profit Industrial Complex

Master of Social Work, 2021
Logan Emmett James Wong
Ryerson University

The paper aims to explore critical anti-oppressive non-profit organizations who hope to

support queer and/or trans folx in a neoliberal world without sacrificing their level of care. The

purpose of this research paper is to a) study what events and circumstances may lead queer

and/or trans folx to seek out services from non-profit organizations and b) to facilitate a

discussion on whether critical anti-oppressive non-profit organizations support queer and/or trans

folx within a neoliberal world without sacrificing their level of care. Transformative, anti-Black

racist, intersectional feminist, anti-colonial, and queer theory frameworks are used to inform this

topic. The methodology consisted of a narrative approach to qualitative research. The study

involved semi-structured interviews with three participants, Lauren, Xavier, and Oliver, who

have all chosen pseudonyms for this study. Lauren identifies as a fat White queer femme who

grew up in the Durham region. Xavier identifies as a Latin/European trans male, and Oliver

identifies as White and queer trans-male and a wheelchair user. All three of the participants

identified as queer and/or trans and had experience in receiving services from or working in a

non-profit organization. The findings highlighted how participants shared personal accounts of

racism and recollections of how the “system” favours White queer and/or trans folx as opposed

to racialized queer/trans folx. The participants personally recalled the barriers that exist when

they have attempted to assess services in addition to the homophobic/transphobic attitudes and

behaviours from healthcare professionals/ organizations that often tokenized them.

iii
 DEDICATION

"All of the things we allow, accept, promote, and ignore when we don't feel like we are

enough uphold the systems of injustice and oppression we see in the world. The world we want

to build. -- a world that is just, equitable, and kind, a world of love, abundance and joy, and

connection that works for everybody and every body is a world that we have to first build

inside of us"

- Sonya Renee Taylor

I dedicate this Major Research Paper to the LGBTQIA+ community who have faced and

continue to face inequities, inequalities, and injustices for decades and who fight every day by

resisting the dominant ideologies about gender, sex, and sexuality for their very existence to be

recognized and accepted as valid.

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 TABLE OF CONTENTS

PAGE

ABSTRACT iii

Chapter I: INTRODUCTION 1

Chapter II: LITERATURE REVIEW 6

Chapter III: THEORETICAL FRAMEWORKS 19

Chapter IV: METHODOLOGY 22

Chapter V: FINDINGS 27

Chapter VI: ANALYSIS 39

Chapter VII: IMPLICATIONS & LIMITATIONS 44

Chapter VIII: CONCLUSION & RECOMMENDATIONS 45

REFERENCES 50

APPENDICES 54

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 List of Appendices

APPENDIX A: CONSENT FORMS 54

APPENDIX B: RECRUITMENT FLYER 59

APPENDIX C: RECRUITMENT EMAIL 60

APPENDIX D: INTERVIEW GUIDE 68

APPENDIX E: LIST OF RESOURCES 70

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 CHAPTER I: INTRODUCTION

I believe the definition of identifying as queer and/or trans is to resist dominant

ideologies about gender, sex, and sexuality. Dominant neoliberal ideologies are upheld within

organizations, institutions, and everyday life. Neoliberalism includes a set of ideas that place a

responsibility on the state in “dismantling social welfare programs, the deregulation of labor and

trade and the protection of wealth and assets of corporations, organizations and the elite class”

(Munshi and Wilse, 2007, as cited in Incite!, 2017, p. 14). However, neoliberal influence and

dominance seem to sustain homophobic and transphobic attitudes within organizations. Despite

that homosexuality (including any and all trans and queerness) is no longer classified as a mental

illness, discriminatory and oppressive behaviours are still experienced within society at large.

These attitudes and behaviours negatively affect the quality of life and well-being of queer

and/or trans folx and reduce the number of resources that exist (Higa et al., 2014). By being

aware of the challenges experienced by queer and/or trans folx, non-profit organizations can

successfully attempt to provide services and care to help navigate through some of this unfair

bureaucracy caused by neoliberalism.

Neoliberalism historically emerged in the 1980s when Margaret Thatcher (Prime Minister

of Britain) and Ronald Reagan (President of the United States) were in power (Cooper, 2012).

They championed a discourse of disdain for the “waste and loose morals” of the welfare state

and pushed for free-market principles. Harvey (2013, p. 2) explained neoliberalism as a “theory

of political economic practices that proposes that human well-being can best be advanced by

liberating individual entrepreneurial freedoms and skills within an institutional framework

characterized by strong private property rights, free markets, and free trade.” McKenzie (2020,

as cited in Harvey, 2013; Navarro, 2002, p. 242) also indicated that “Neoliberalism embodies

1
market-oriented principles, such as competition, minimal regulation, personal responsibility, and

warns of the hazards of the “nanny” state and the costs that it incurs.” As such, being responsible

for oneself was the cornerstone of neoliberalism.

Social work adopted neoliberal policies that emphasized a “value for money” and how to

spend taxpayers’ dollars when creating and working for non-profit organizations. Nonprofit

organizations must abide by an “institutional framework of free markets and free trade” in order

to continue their operations (Harvey, 2013, p. 64). These neoliberal imperatives delegate how

nonprofit organizations are to be run (Cooper, 2012). While non-profit social work organizations

continue to work in ensuring social justice for a variety of individuals (including queer and/or

trans folx), they are limited in their scope as a result of neoliberal frameworks that deem them

dependent on grants and prevent them from obtaining leadership roles and reforming influential

institutions (Mananzala et al., 2008).

Given the effects of neoliberalism, this particular study is interested in researching

whether critical anti-oppressive non-profit organizations truly support queer and/or trans folx

without sacrificing their level of care while operating within a neoliberal world that values

efficiency over genuine support.

My interest in this topic mainly stems from my position and lived experiences as a bi-

racial trans wheelchair user. Based on my personal epistemology, I argue that neoliberalism is

deeply embedded in our society and specifically within non-profit organizations. I have seen the

effects of neoliberalism when I have attempted to access queer and/or trans-specific services and

receive care for myself. I also argue that queer and/or trans folx feel disempowered to work in

leadership roles within non-profit organizations. Many non-profits whether or not they are queer

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and/or trans-specific continue to uphold dominant ideologies about gender, sex, and sexuality.

Finally, I argue that queer and/or trans folx are negatively affected by non-profit organizations

that operate within neoliberalism. My study seeks to engage with the study participants to find

out whether their experiences are comparable to my own and whether similar barriers have arisen

when attempting to receive physical, mental, and sexual healthcare from non-profit

organizations.

I believe that queer and /or trans-focused organizations primarily based within cities or

suburbs are often the only support that queer and/or trans folx look to when trying to navigate

through challenging circumstances in their lives. These challenging circumstances involve

suicidal ideation, homelessness, and poverty, etc. For example, trans individuals have the

greatest risk for suicide, with 1 in 3 individuals attempting suicide in 2015 (Veale et al., 2015).

LGBTQ2S (lesbian, gay, bisexual, trans, queer, intersex, asexual, and two-spirit) youth constitute

25-40% of homelessness in Canada (Abramovich, 2014). Given these statistics, there is a serious

need for non-profit organizations to step in and do the work without outside influence. However,

queer and/or trans non-profit organizations primarily those with White heterosexual management

are affected by neoliberal policies and are thus unable to provide adequate care for queer and/or

trans folx.

I propose that neoliberal policies and practices can prevent non-profit organizations from

meeting the needs of marginalized populations, which are queer and /or trans people.

Neoliberalism creates structural barriers in organizations such as long waitlists and strenuous

medical assessments that leave queer and/or trans folx vulnerable to the effects of an already

flawed healthcare system dependent on government intervention to operate (Samimi, 2010).

Although scholars have discussed the influence of neoliberal ideologies on organizations

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(McKenzie, 2020, as cited in Harvey, 2013; Navarro, 2002), few researchers have actually

considered the experiences of neoliberalism on queer and/or trans folx and organizations.

I aim to amplify the voices and experiences of queer and/or trans folx within non-profit

organizations while also exploring whether non-profit organizations utilize a critical anti-

oppressive mandate to operate. I also explore whether they succeed in providing adequate care to

queer and/or trans folx within a neoliberal world. My research will utilize five theoretical

frameworks which include transformative, anti-Black racist, intersectional feminist, queer, and

anti-colonial frameworks. These theoretical frameworks will be used to critically analyze the

experiences shared by queer and/ or trans folx in non-profit organizations.

The participant’s personal accounts give rise to multiple issues that queer and/or trans

folx face when attempting to receive services or work for non-profit organizations. These issues

are related to the racism faced by the participants or their partners, or the people they work with.

Lauren speaks about the racism her partner has faced when attempting to receive services as a

queer and/or trans person of colour. Xavier mentions how some non-profit queer and/or trans

organizations are better suited for White queer and/or trans folx rather than racialized queer

and/or trans folx or people of colour. Xavier mentions how this connects to a larger systematic

issue that needs to be addressed by both the employees/creators of non-profit organizations and

the collective society.

Ideas that uphold homophobic and transphobic attitudes and treatment must be

addressed. Heteronormative values and standards have no place in queer and/or trans non-profit

organizations. Queer and/or trans folx are seen as being victimized by the system by all three

participants, who share their experiences of either being tokenized or used by non-profit

organizations to generate funding for services. These personal accounts reflect a disturbing

4
reality that some queer and/or trans folx face when attempting to receive services from

practitioners and organizations that consider themselves open-minded and accepting.

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 CHAPTER II: LITERATURE REVIEW

The purpose of this research is to a) study what events and circumstances may lead queer

and/or trans folx to seek out services from non-profit organizations and b) to facilitate a

discussion on whether critical anti-oppressive non-profit organizations support queer and/or trans

folx within a neoliberal world without sacrificing their level of care for the sake of efficiency

over genuine support. Before engaging in a discussion on the negative effects of neoliberalism

when utilized in non-profit organizations, it is important to consider what experiences shape the

lives of queer and/or trans folx. As a trans person myself, I argue that stereotypes and

discriminatory behaviours and attitudes affect the lives of queer and /or trans folx. Casey (2019,

p. 25) similarly claims that “the health inequities experienced by LGBTQIA2 individuals in

Canada are partly due to the stigmatization of gender and sexual minorities and the

discrimination they can face in Canadian society”. As such, the oppression of queer and/or trans

folx is a combination of neoliberal processes and practices and the undeniable discrimination and

stigma queer and/ or trans folx face every day just for being who they are. The narratives of

queer and/or trans folx must be heard by professionals and researchers alike. What is it like to

live in a predominantly heterosexual and binary world as a queer and/or trans person? How does

the environment impact our quality of life? How do certain structures and institutions influence

the problems we face today? These are all important questions to ask, and other researchers have

proposed similar questions and attempted to answer them.

Higa et al. (2014) argue the environment is a crucial influencer on the well-being of

queer/trans folx. They studied the well-being of LGBTQ2S youth and conducted a study to

investigate positive and negative life factors. They discovered that negative factors reported by

participants were most often located in family, school, religious institutions, communities, or

6
neighbourhoods, whereas positive factors were located in a youth’s identity, peer networks, and

the LGBTQ2S community (Higa et al., 2014). These findings are significant as they suggest the

areas that lack support and acceptance.

When working with queer and/or trans folx, practitioners must consider how the lived

experiences and narratives of the people they serve are further impacted by organizational issues

caused by the non-profit industrial complex. I believe that the economic survival of some non-

profit organizations is dependent on the non-profit industrial complex despite its negative effects

on queer/trans non-profit organizations.

In The Revolution Will Not Be Funded: Beyond the Non-Profit Industrial Complex,

Dylan Rodriguez (2007, p. 22) defined the non-profit industrial complex as a “set of symbiotic

relationships that link together political and financial technologies of state and owning-class

proctorship and surveillance over public political intercourse, including and especially emergent

progressive and leftist social movements, since about the mid-1970s”, Rodriguez (2004) goes on

to say that growth in radical political work is virtually impossible for those who do not have

values that align with U.S. society. As a result, it is vital for institutions to be reformed in order

for organizations to be properly supported (Manazala et al., 2008).

In North American society, non-profit organizations place a great emphasis on providing

social service support (i.e., health, social education, cultural services) and an even greater

emphasis on societal-economic sustainability (Anheier, 2005). In the western world, mutual aid

was historically the collective responsibility of the family, the church, and the government at

large. Individuals in need of help would go to these sources in order to directly receive assistance

whether through food donations or monetary aid. However, recently the responsibility has shifted

7
away from the collective familial approach towards one that emphasizes care offered by private

companies and non-profit organizations (Kettl, 2000).

While this appears to be a step in the right direction, the community cannot successfully

provide services to marginalized populations without reaching out to government officials for

monetary assistance (Samimi, 2010). Samimi (2010) discusses how this reliance on government

funding leads to an experience called mission drift. Mission drift is seen as the process by which

a division is made between the mission of the non-profit organization and the overall agenda of

the funders who contribute to such an organization (Samimi, 2010).

An example of mission drift is related to transition-related care. Although the Ontario

government covers all transition-related care, there is also a discrepancy between the cost of

transition-related care for female to male trans folx (FTM) or more masculine of centre folx

versus the cost for male to female (MTF) trans folx or more feminine leaning folx. For example,

masculinizing chest surgery costs less for the government to fund compared to any other trans-

related surgery. Masculinizing chest surgery historically has fewer complications because part of

the procedure is used in breast cancer patients, increasing the number of this procedure is

performed. This double standard is also apparent for male to female trans folx (MTF) or more

feminine-leaning folx who tend to need bottom surgery given that changes in their chest can

occur when taking hormone replacement therapy -- though keeping in mind as mentioned earlier,

bottom surgery presents more complications. All these factors create more inequities and barriers

for queer and/or trans folx to access affirming care (Bourns, 2019).

Samimi (2010, p.19) also states there is a constant battle between the “existing power

structures and establishing social justice for communities”. Samimi (2010, p. 19) argues that

8
minority groups are even denied permission to form non-profits by the government in an effort to

maintain religious, racial, and gender norms” (Samimi, 2010, p. 19). Society continues to uphold

heteronormative values and norms. As a result, anyone who does not identify as a heterosexual

male, female, or neither/all of the above is prevented from obtaining a leadership role and/or in

creating non-profit organizations that would work well for queer/trans folx. A transformative

theoretical perspective acknowledges these power imbalances that keep equity-seeking groups

stuck in this cycle of oppression. Queer and/or trans folx should be given a chance to form non-

profit organizations suited for their community. Queer and/or trans folx should also be able to

easily access services that queer and/or trans non-profits offer without having their care treated

as a business transaction.

An overall consensus based on the literature about the negative effects of neoliberalism

on non-profit organizations is apparent throughout this study. Neoliberalism is not a new

phenomenon, especially within modern society. In the 1970s, there was an emphasis on

neoliberal processes to take over the manner in which non-profits operated. “A more centralized

and hierarchical model emerged as the new standard for non-profit organizations'' which would

emphasize "reliance on grants, contracts, and earned income, rather than member contributions

to fund operations” (Haber, 2019, p. 871). This would change the face of those who operated

these non-profits by replacing them with a Board of Directors and "expert" advisors such as

policy experts, communications specialists, fundraising professionals, and lobbyists (Haber,

2019). As a result of neoliberal policies and practices, non-profits increasingly became a

business endeavour rather than one that provided for equity-seeking populations.

Queer and/ or trans non-profit organizations are constantly on the brink of survival as a

result of relying on government funding and support to continue their operations. However, the

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ongoing government cuts to services and the barriers in building leadership and power in

oppressed communities is troubling as it removes some queer/trans non-profits from their

existence and perpetuates poverty, homelessness, unemployment, and health issues among those

affected.

Beam (2018, p. 236, as cited in Weiss, 2020) “reveals how non-profits work politically

with the penal state to cleave populations into worthy subjects (i.e., the white AIDS victim, white

gay homeless youth) and underserving racialized others - surveilled, punished and abandoned”.

Queer and/or trans folx are separated and classified as deserving of help but when it comes down

to it, they fail to be properly assisted. This is not the result of the hardworking queer/trans folx

who are employed by non-profit organizations but rather belongs to a much larger issue. It is

clear that stigma and discrimination faced both in the private and public life of queer/trans folx

creates a disadvantaged way of life. Nonetheless, neoliberal practices within the organizations set

up to help these individuals further exacerbate the problem.

How does neoliberalism do this? Neoliberalism presents political, economic, and social

issues for non-profit organizations which serve low-income communities (Mananzala et al.,

2008). Neoliberalism is problematic as it “dismantled the gains of the civil rights welfare state,”

emphasized social efficiency and personal autonomy amongst individuals, and ensured

homosexuality was found within the neoliberal state (Reddy, 2019, p. 151). The very aspects

(i.e., homosexuality, stigma, discrimination, etc.) that lead queer and/ or trans folx to approach

non-profits for specific support have become a defining feature of these organizations. This

negative treatment experienced by LGBTQ2S people within the healthcare system has led this

population to delay much needed healthcare.

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 Munshi and Wilse (2007, as cited in Incite!, 2017) state that neoliberalism is the belief

that in order to maximize social good, humans are required to take business-like action. The rise

of industrialization along with the experience of social hardships has led activists to assist those

who are poverty-stricken, dealing with violence, etc. In his article, Liinason (2020) uses the ideas

behind neoliberalism to discuss how economic features have become ingrained in altruistic

organizations. Liinason argued that NGOs today create a “favoured institutional form” of the

neoliberal state. “NGOization '' is a concept utilized to describe the neoliberal processes of

professionalization (i.e., extensive paperwork rather than advocacy) and managerialism (i.e

Board of Directors rather than non-hierarchical community members) existing within

organizations. These neoliberal processes change the operations to be more business-like rather

than humanitarian (Liinason, 2020).

However, Liinason argues that feminist and queer NGOs can change the conditions they

operate in by refusing to accept financial and political conditions set by neoliberal

governmentality (Liinason, 2020). I am interested in finding out whether this business model is

adopted within the non-profits my participants work in or receive services from.

Arguably, another part of the problem is that non-profit organizations have become

government-mandated instruments that seek to provide support to more privileged communities

while at the same time accumulating profit and wealth. Non-profit organizations have become

commercial in a broad number of fields such as social services, healthcare, education, and

culture (Anheir, 2005). Non-profits that adopt a neoliberal view on mission and operations

change their outlook towards revenue structure by overly focusing on financial and revenue

management, marketing, and branding (Anheir, 2005).

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 Reddy (2019) sees “multicultural capitalism” as an issue in itself. Reddy (2019, p. 153)

defines multicultural capitalism “as a material phenomenon that works through gendered, sexual

and bodily norms such that the limited mobility offered to some marginal group members is

often convergent with the direct management of other, less privileged marginal groups members

to individuals who share the same group identity". This is related to the concept of

heteronormativity which seeks to “sort, divide, partition marginalized sectors and communities

(which in this case is anyone who does not identify as the ‘preferred sexual orientation’

categorized as heterosexual) for capitalist enrichment in unprecedented ways” (Reddy, 2019, p.

153). Queer and/or trans folx are constantly outcast from obtaining leadership roles within

organizations that intend to serve their community or when trying to receive care.

In her article, McKenzie (2020) uses queer liberation theory and believes that individuals

hold varying sexual orientations, gender identities, expressions, and characteristics that go

beyond the dominant heterosexual and cis-gendered notions. McKenzie (2020) conducted semi-

structured interviews to demonstrate the lack of funding and precarious work conditions. The

participants indicated that they felt restricted in their work because of the challenging nature of

securing government funding, and they spoke candidly about the lack of LGBTQ2S health

strategies within organizations that do not have a LGBTQ2S lens on issues that affect this group,

such as housing, poverty, and social exclusion (McKenzie, 2020). In order to engage in

meaningful social justice work, outlining the structural issues found within organizations and

providing insight on how to manage them is crucial.

When historically marginalized groups became eligible to receive services from varying

non-profit organizations, there were a series of attacks by the government and citizens alike

(Ficsor, 2020). Many continued to believe that people of colour were the only ones reaping the

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benefits provided by non-profit organizations, which was problematic for White middle-class or

affluent populations. Charitable organizations were mistrusted by individuals who believed

others should work hard to earn their money instead of receiving handouts. Non-profits were also

negatively perceived by socialists and unions (Weiss, 2020). The main conflict that occurred in

the 1960s and 1970s was when varying social classes fought for equal access to services

provided by charitable and non-profit organizations (Weiss, 2020). Today that conflict is often

seen amongst queer and/ or trans folx who attempt to receive services from queer and/or trans

organizations run by staff who tend to hold dominant heteronormative ideologies.

In their article, Tauqir et al. (2011) argue that there has been a silencing of queer anti-

racist voices in organizations. The authors discuss how funding cuts have reframed what is

prioritized in a post-multicultural context. Being attentive to funding is vital as it affects the

articulation of queer of colour representation. Overall, there is a lack of queer people of colour

existent within organizations which poses certain questions such as, whose voices are you

hearing, whose voices do you not hear and why is that? The idea behind the authority of voices is

important to consider as being a lone voice unattached to a particular organization discredits an

individual (Tauqir et al., 2011). It is through these processes that homophobia, institutionalized

racism, patriarchy, and class exploitation become apparent. As such, it is vital to utilize an anti-

racist, feminist, and anti-colonial lens for evaluating the experiences of the individuals who

participated in my study.

Given the effects of neoliberalism, racism, and heteronormativity in non-profit

organizations, it is necessary for the state along with the provincial government to properly

oversee the operations of such non-profit organizations. Christine Ahn (as cited in Incite!, 2017)

mentions that there needs to be public accountability regarding how foundations are structured,

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funded, and operated. I also contend that there needs to be a degree of social accountability.

Social accountability is related to actions and mechanisms that citizens, communities, and others

can use to hold public officials and civic leaders accountable (Malena, Forster, & Singh, 2004).

This collective effort to hold non-profit organizations responsible is central to providing

meaningful care to queer and/or trans folx. I am advocating for standardization of care in order to

minimize the inconsistencies and unequal access queer and/or trans folx face when attempting to

receive services from one non-profit to the next.

Mananzala et al. (2008), on the other hand, suggest how the non-profit industrial complex

may be incorporated in trans-political organizations in an attempt to change the effects brought

on by neoliberalism. Mananzala et al. (2008) state the importance of borrowing tools from anti-

racist and feminist scholars and activists to achieve this necessary change. The non-profit

industrial complex is defined as a group of relationships whereby political and financial goals of

the state are brought together in a progressive and leftist movement (Rodriguez, 2004, as cited in

Mananzala, 2008, p. 56). By using an anti-oppressive framework in social movements,

individuals can begin to understand and address the problems found within traditional agencies

that work to serve communities (Mananzala et al., 2008) and, in turn, create better alternatives in

providing care.

Community accountability is recommended for those involved in providing assistance for

at-risk communities. An emphasis on community accountability, in this case, is the “belief in

people’s ability to transform and grow and does not deem people disposable” (Lakshmi Piepzna-

Samarasinha, & Dixon, 2020, p. 50). These values are closely aligned with another crucial tool

for change called transformative justice. Transformative justice is defined as a “process where an

individual perpetrator, the abusive relationship and the culture and power dynamics of the

14
community are transformed rather than a process in which revenge, retribution or punishment is

enacted” (Lakshmi Piepzna-Samarasinha, & Dixon, 2020, p. 50). Both community accountability

and transformative justice are important organizational goals when working with queer and/or

trans folx.

Critique of the Literature

The findings in the literature demonstrate how dominant neoliberal ideologies can either

help or prevent nonprofit organizations from providing impactful care to queer and/or trans folx.

On one end of the spectrum, neoliberalism fosters efficiency especially in terms of funding; on

the other end, it upholds discriminatory attitudes and behaviours that affect access to services

and equitable forms of care. The nonprofit industrial complex is equally problematic as it

depends on decision-making and funding provided by the government and state officials who

largely endorse heterosexual standards of care for queer and/or trans folx (Rodriguez, 2007).

Clearly, this system does not work. The elite and decision-makers in charge of who gets funding

tend to acquire discriminatory attitudes and behaviours towards queer and/or trans folx which in

turn, directly and indirectly, affect the queer/trans population. According to the literature, queer

and/or trans folx experience multiple barriers in obtaining leadership roles in organizations they

work for (Mananzala et al., 2008). This often results in a situation where it is up to the frontline

workers to advocate for their clients, with little support from management. Therefore, I argue

these obstacles further reinforce the power struggle between non-traditional gender categories

versus traditional gender categories, with the first experiencing more oppressive conditions than

the latter (Samimi, 2010). A transformative theoretical perspective acknowledges these power

imbalances that keep minority groups stuck in this cycle of oppression.

15
 Queer and/or trans folx should be given a chance to form non-profit organizations suited

for their community needs. Queer and/or trans folx should also be able to easily access services

that queer and/or trans non-profits offer without having their care treated as a business

transaction. The processes found within neoliberal ideologies and the nonprofit industrial

complex must be curtailed in order for queer/trans bodies to yet again be seen as visible and

cared for. It is thus fundamental that researchers and practitioners recognize these governmental

and state influences as problematic and ultimately harmful when serving queer and/or trans folx.

I believe that by engaging in these practices, our involvement in critical, transformative anti-

oppressive practice within these agencies can truly be practiced.

I also believe that queer and/or trans non-profit organizations must consider the micro

and macro-level structures that impair the lives of queer and/or trans folx. Although this is a

significant endeavour, queer and/or trans non-profit organizations can at least be aware of how

their organizations may also engage in stigmatizing and discriminatory behaviours and practices,

especially when neoliberal practices are at play. Professionals and activists must collectively

develop and implement practices and procedures that disrupt dominant ideologies and offer non-

oppressive care and dignity to queer and /or trans folx.

It is equally important for researchers and practitioners to be reflexive in their work both

in academia and in their direct field of practice. Questions must be asked regarding which type of

people are receiving the help they need, and which people are being left uncared for by the non-

profit organizations we work for, and governments and funders who decide which organizations

should be receiving help or funding. I also propose the following question: is there a way for

organizations to accept government funding without government intervention? Neoliberalism

forces non-profit organizations to depend on outside funding sources to continue their

16
operations. Neoliberalism claims that non-profit organizations would cease to exist without

funders and their survival is dependent on it. This is problematic as both government officials

and funders are in positions of power and tend to hold dominant and oppressive ideologies that

endorse a rigid binary within society. While staff members acquire enough skills, knowledge,

and lived experience to assist queer and/or trans folx, many activists are not able to keep their

organizations up and running without relying on this financial support. As a result, the creators

of queer and /or trans non-profit organizations are left with no other alternative but to seek

support from funders. This is an issue because funders often or primarily operate with a business

mindset, whereas activists operate with a social justice mindset. Activists are presented with the

challenge of honouring the needs of queer and/or trans folx while also feeling coerced by funders

into structurally employing neoliberal processes and tactics to keep their organizations afloat.

Queer and/or trans organizations should be operated by queer and/or trans folx with

minimal outside influence. These outside funders interject their heterornormative, stereotypical,

and discriminatory practices into an organization that is attempting to support those affected by

these prejudiced behaviours. I argue that given the current societal model, non-profit

organizations are left unable to meaningfully provide for queer and/or trans individuals as they

cannot uphold two contrasting ideologies simultaneously (one that clearly does not serve all

communities and the other that seeks justice for all). Queer and/ or trans organizations are

constantly seeking to define what social justice looks like for queer and/or trans folx; however,

they sometimes fall short in reaching true social justice because of the neoliberal processes that

prevent queer/trans communities from being appropriately served. As such, the goal remains,

queer-specific non-profits must strive to dismantle the influences of the non-profit industrial

17
complex (and all its intricate webs of influence) without further imposing harm or sacrificing the

level of care for queer and/or trans folx.

18
 CHAPTER III: THEORETICAL FRAMEWORKS

In this section, I will discuss the theoretical frameworks used in this study. A

transformative anti-black racism theoretical framework highlights the unique nature of systemic

racism on Black-Canadians and the history along with experiences of slavery and colonization of

people of Black-African descent in Canada (Black Health Alliance, 2018). An anti-Black racism

theoretical approach “the term anti-Black racism (ABR) is intriguing. Its meaning is multilayered

and, configured differently, it could mean several things. We discern at least three

understandings in our own anti-oppressive practices (AOP). First, as anti-Black racism (A-BR),

it means the type of racism directed against Black peoples. Second, as anti-Black-racism (AB-R),

it means against the type of racism that Black peoples perpetuate. Third, as anti-Black-racism

(A-B-R), it means both the struggle against anti-Black racism and the struggle against the racism

perpetrated by Blacks” (Kumsa, et al., 2014, p.22). Although anti-Black racism theory addresses

racism, it also relates to the discriminatory and oppressive practices experienced by queer and/or

trans folx within non-profit organizations. Radicalized queer and/ or trans folx face barriers when

attempting to advocate for fellow community members. Racialized queer and/or trans folx are

also unable to access services because of discriminatory attitudes and behaviours that are

sometimes displayed by those who operate these non-profit organizations.

Intersectional feminism is another theoretical approach used to facilitate this discussion.

Intersectional feminism overlaps with intersectionality and queer theory. Intersectionality, coined

by Kimberly Crenshaw (1989), is the “systematic study of the ways in which differences such as

race, gender, sexuality, class, ethnicity, and other sociopolitical and cultural identities interrelate”

(Fotopoulo, 2012, p. 19). This theory will be used to demonstrate that while the focus of this

study is the experiences of queer and/or trans folx, their identities reach far beyond simple
19
categorizations.

Regarding queer theory, queer and/or trans folx occupy different racial, class, ethnic, and

cultural categories that are crucial to consider when reflecting on the participant’s personal

accounts of what it is like to receive services from or work with queer and/or trans non-profit

organizations. To categorize all queer and/or trans folx together would be a dangerous mistake in

my effort to acknowledge their lived experiences and how their identities have influenced their

ability to receive and provide the necessary support. As such, it is imperative that queer theory is

utilized when engaging in work that affects the queer and/or trans community. Queer theory is

the study of gender and sexuality with the purpose of denaturalizing categories of analysis and

making normativity visible (Fotopoulou, 2012, p.1). Queer theory emphasizes how the world we

live in intends to abide by heteronormative values and standards that are not representative of the

entire population and that create more damage than good when found in non-profit organizations.

Reddy (2019, p. 153) elaborates on Cohen’s (1997) use of queer politics in “Punks, Bulldaggers,

and Welfare Queens: The Radical Potential of Queer Politics?” which emphasizes “engaging,

living and negotiating with the self” in order to achieve a “concrete political alliance that defies

the ordering principles of the hegemonic order”. Queer theory will be used as a lens that informs

readers and the researcher alike about what it is like to identify as queer and/or trans when

interacting and/or working for nonprofit organizations. It seems fitting to use queer theory as it is

a requirement for all three participants to identify as queer in order to participate in this study

and reflect on how their experiences are shared by their identities and how change can be

fostered.

Finally, an anti-colonial framework is primarily an epistemology of the oppressed. This

theory highlights the importance of recognizing local people’s experiences from a colonial
20
perspective and becoming aware of the oppressions that have arisen as a result of colonialism

(Simmons & Sefa Dei, 2012). When referring to colonialism we think of race and culture.

Colonialism is about “racist relationships” with particular geographic bodies with the aim of

material profits (Simmons & Sefa Dei, 2012, p. 73). In other words, non-profit organizations

may use the experiences of marginalized people to generate funding. For instance, an

organization that claims to support queer and/or trans folx with their sexual health is in fact using

queer and/or trans medical diagnosis to gain funding. Evidently, colonialism can also be applied

to gender. As argued by Simmons and Sefa Dei (2012, p.14), “The experiences of gendered

colonial oppression are conflated and compounded with racial class, sexuality, ability, religious

and linguistic oppression”. I similarly argue in this research paper that an oppressive relationship

exists between racialized queer bodies and funding-driven non-profit organizations that reinforce

a stereotypical image of queer and/or trans people and impairs the overall wellbeing of queer

and/or trans folx.

21
 CHAPTER IV: METHODOLOGY

This qualitative study is conducted to fulfill a requirement of my Master of Social Work

degree and to gain insight into issues that affect my community. Qualitative research “begins

with assumptions and the use of interpretive and theoretical frameworks that inform the study of

research problems addressing the meaning individuals or groups ascribe to a social or human

problem” (Creswell & Poth, 2018, p. 42). A narrative approach is also utilized in this research

study. Given that social work is primarily involved with listening to and analyzing the lived

experiences and personal stories of others (Creswell & Poth, 2018), a narrative research design

closely aligns itself with the underpinnings of social work practice.

The personal accounts shared by three of my volunteer participants reflect the importance

of using narrative research methods in social work. I believe that by sharing these narratives,

participants will amplify their voices and partially return back the voices (Larsson & Sjöblom,

2010) of other marginalized queer/trans folx within their communities. As stated by Reissman

(2008) “a narrative can serve from telling stories for individual and/or group identity formation

to claiming a point aimed at mobilizing marginalized groups and initiating political action” (as

cited in Creswell & Poth, 2018, p. 69).

It is by conducting narrative research that I as a researcher can acquire an in-depth

understanding (Josselson, 1995; Josselson & Lieblich, 1999; Lieblich, Tuval‐Mashiach, &

Zilber, 1998; Riessman & Quinney, 2005) of the interactions queer and/or trans folx have when

working with or attempting to access services offered by non-profit organizations. During this

collection of participant narratives, it is equally important that I as a researcher understand that

these narratives will provide me with an intimate look into my participants' inner worlds

22
consisting of their cognitions and emotions (Larsson & Sjöblom, 2010). I must acknowledge my

participants' vulnerabilities and practice sensitivity during my data collection process and during

the publishing of my results. As a qualitative researcher, I must also practice reflexivity by

acknowledging how my position both in this world and as an academic might affect my direction

and understanding of other queer and/or trans folx. I acknowledge my social location and subject

position within this topic and seek to explore how neoliberalism affects non-profit organizations

and how it affects the lives of queer and/or trans people.

Data was collected in two ways: from a detailed literature review and from conducting a

personalized study. Information from varying related peer-reviewed scholarly articles was

gathered. The literature review provided me with the results and findings of other scholars as

they relate to queer and/or trans folx who are either receiving and/or working for non-profit

organizations. Although the literature review informs this particular study, it did not prevent me

from obtaining my own unique results from my participants. My study consisted of semi-

structured narrative interviews (see appendix D) which were conducted in April 2021. However,

prior to recruiting potential participants and interviewing them, individuals met the research

criteria: a) identifying as queer and/or trans (two participants) and b) have had experience in

receiving services from non-profit agencies or are a director/ employee of a non-profit agency

(one participant). Upon meeting these candidacy requirements, potential participants were

recruited using both personal and professional contacts. I posted an advertisement on social

media platforms such as Facebook and Instagram to reach out to potential participants. (see

appendix B and C)

Upon choosing to be involved in the study, participants were notified about the purpose

of the study. When presented with details of the study, they were asked whether they would like
23
to continue to be involved. At this point, informed consent was obtained in writing from the

participants (see appendix A). Participants cleared for the study provided their personal

information (i.e., name and email addresses). The purpose of collecting names and email

addresses was to follow up with participants that have been interviewed. This was necessary to

give them access to the interview transcripts for them to edit and remove whatever they felt was

appropriate. This information was stored in a password-protected laptop and password-protected

external hard drive. I also collected information on sex, gender, and ethnicity as it relates to the

topic and my overall desire to strengthen Black, Indigenous, People of Colour (BIPOC) voices.

When this information was granted to me, participants were notified that they had twenty-four

hours to think about whether they would like to continue or to withdraw their participation (i.e.

yes/no). Participants who selected yes proceeded to the semi-structured narrative interview

portion of the study. As a result of the global pandemic, face-to-face interactions were not

feasible, and instead, participants were emailed information about the study and subsequently

their consent form to participate in the interviews over Zoom.

The semi-structured narrative interviews utilized a life history, where the story provided

by participants was analyzed using a thematic approach (Creswell & Poth, 2018). While a life

history includes an individual’s entire life, it also places an emphasis on a personal experience

that occurred during an isolated or private event (Denzin, 1989, as cited in Creswell & Poth,

2018). This personal experience could consist of a participant working for a queer/trans non-

profit organizations or having tried to receive services from a queer and/or trans non-profit

organization. These personal experiences may consist of multiple personal stories or of single

isolated events. Both were welcomed to be shared by participants. By using a thematic approach,

I as a researcher focused on “what is said” and told by my participants (Reissman, 2008).

24
 I intended to find information on the effects of neoliberalism on the non-profit

organizations that my participants have either attempted to receive services from and/or are

currently employed with. The interview questions were the following: What are your positive

experiences (if any) with non-profit organizations that specialize in queer-specific care? What

are your negative experiences (if any) with non-profit organizations that specialize in queer-

specific care? As an employee/frontline worker do you see the effects neoliberal processes

intertwined in organizations? How would you say these pressures affect the level of care

received by queer and/or trans folx? Do you have any recommendations on how non-profit

organizations can better serve you and your community? This interview portion of the study was

an effort to reflect the lived experiences, thoughts, feelings, and feedback of those who have

attempted to receive services from or are employed by queer and /or trans non-profit

organizations.

The interviews were conducted to receive information in an effort to answer the overall

research questions, which consist of the following: are there are any neoliberal colonial

structures that affect the queer non-profit organization that participants work for? If so, what are

the neoliberalism processes they have noticed and how can we as social workers collectively

work towards understanding, recognizing, and disrupting them? Finally, why do we remain so

invested in working for or receiving services from a system that has failed to provide the results

we desire over and over again? Transformative anti-Black racism, intersectional feminist, and

anti-colonial theoretical frameworks will be used in an effort to heighten the awareness needed to

disrupt neoliberalist colonial structures that create the non-profit industrial complex in queer

spaces and beyond.

The non-profit industrial complex is a way the government as an institution delegates the
25
operation of organizations and their overall success by using financial means such as funding

(Incite!, 2017). Often organizations that use neoliberalist colonial structures are only considered

successful when they focus on the heteronormative system rather than the LGBTQ2S

community.

I contend that this research is imperative as it presents the existing knowledge on queer

and/or trans experiences within non-profit organizations and it aims to facilitate awareness on

why neoliberal colonial structures must be disrupted to better serve queer and/or trans folx. This

effort hopes to inform future social work practice by creating equitable non-profit organizations

and by ensuring queer and/or trans people have access to services and are being well taken care

of.

26
 CHAPTER V: FINDINGS

The scope of this particular study is to determine whether critical anti-oppressive non-

profit organizations truly support and care for queer and/or trans folx or whether neoliberal

practices prevent non-profit organizations from meaningfully serving this population group. To

obtain insight on this research question and the overall topic, upon interviewing the participants,

it is clear that the participants experienced more negative experiences than positive experiences

both in their interactions with non-profit organizations or in working for non-profit

organizations.

The personal accounts offered by the three participants revealed certain themes. The

themes closely align with anti-racist, queer theory, and intersectional theoretical frameworks.

These themes will be discussed in further detail below. It is worth mentioning that participants

also spoke on being "multiply marginalized'' and how that affected how intersectionality played a

role in their ability to access non-profit organizations for necessary services and care. Finally, the

prevalence and effects of neoliberalism were brought up by all the participants interviewed with

an emphasis on systemic issues that ultimately leave queer/trans folx desperate to receive an

equitable level of care.

Racism within Non-profit Organizations/ Healthcare Settings

Xavier identifies as a Latin/European trans male. Xavier’s ethnic background is a

defining feature behind his reasoning in pursuing a career with a non-profit organization located

in the suburbs. Xavier is participating in the study as an employer/ manager of a non-profit/

social service organization.

The other two participants are involved in this study as service users. Despite this, they

were also permitted to provide insight on their work experiences within the sector. Lauren

27
identifies as a fat White queer femme who grew up in the Durham region. Oliver identifies as

White and queer along with trans-male and a wheelchair user. Two out of the three participants

(Lauren and Xavier) spoke candidly about how racism operated within the non-profit

organizations they have accessed and/or are working for and how this has shaped their personal

life or the life of someone close to them.

Lauren indicates that while she identifies as a White service user, her experiences have

been largely negative. These negative experiences seem to be the result of her queerness.

However, her partner's experience tends to be twofold as they identify as a queer person of

colour. Lauren discloses that her partner’s experiences are “horrific” when they have attempted

to receive services or care from the same non-profit organization and practitioner. Lauren states:

“Well, my partner is a trans person of colour, so it's been really fucked up to hear
their experiences versus mine with the same practitioner in the same clinic.”

When asked whether those who run organizations are racialized, Lauren admits that those

who occupy managerial roles within non-profit/ social service organizations are rarely racialized.

Lauren states:

“Never. So, like most of them are White. Um...especially now that I am in
Nova Scotia it is like even more White.”

Lauren claims that racism extends far beyond non-profit organizations but starts within

the educational institutions that prepare students for a future career in social work or within the

helping professions. To be specific, Lauren mentions the following about her academic program:

“It is so racist. It is so transphobic. It is so homophobic.”

Xavier on the other hand is racialized and mindful of how non-profit organizations treat

racialized queer and /or trans folx. While the non-profit organization that Xavier works for

mainly serves racialized people of colour, he states that the non-profit organizations that operate

28
through the downtown Toronto core area serve a certain clientele (i.e., wealthy White queer and/

or trans folx). Xavier states,

“Church Street in general, especially these kinds of organizations

symbolize the kind of the division that happens within the community,
especially with intersectionality...people of colour, socioeconomics and all
that. Downtown, Church Street is primarily just like rich White people.
Not accessible, not just geographically but program-wise. When folx come
out to our area….you realize this is a whole different crew.”

Xavier notes that these divisions between queer/trans folx and heterosexuals along with

the divisions between queer and or/trans folx based on race are the direct result of colonialism:

“It was usually the White colonizers that came in and imposed their
Christian views and changed through power, abuse, violence, control... all
that and forced those cultures within those different countries to change
and adapt and that’s what we have now.”

Oliver vaguely mentions race in his interview. Oliver indicates that some non-profit

organizations have operated with the sole intention of serving cis-gay people. As stated by Oliver

during the interview:

“Organizations claim to serve the entire acronym and then only serve cis-
gay White people.”

Systemic Issues

During Xavier’s interview, he expressed how the most challenging aspects of managing a

non-profit organization are related to the systemic barriers that influence queer and /or trans care.

Xavier specifically states,

“There’s been way too many systemic barriers. When you say system,
people think of it as an external thing but that’s not the case. We are all
part of the system, we make the system, we make up society. And it’s up
to us to change that. We made those systems. We can change those
systems. The problem is that those that are in positions of power do not
want to change those systems because they would give up their power
and that would, in turn, change their life and make them uncomfortable.”
29
 This statement relates to neoliberalism and how a hierarchical model tends to be

adopted by non-profit organizations. This type of model creates divisions and decides

which types of individuals will make up the Board of Directors and other managerial

roles. As Xavier states, those who are in positions of power often resist giving up their

power even in circumstances where it is warranted. For instance, racialized queer and /or

trans folx like Xavier should not make up the minority of directors/managers of non-

profit organizations. If heterosexual, non-racialized people continue to manage these non-

profit organizations, then heteronormative ideas will continue to prevail in spaces meant

to be safe to queer and/or trans folx. The macro systems such as NGOs, organizations,

agencies that uphold heteronormative ideas and value economic transactions at the

expense of human welfare influence the microsystems which in this case is the queer

and/or trans individual. As Xavier states, despite results of “homophobia and

transphobia” having certain supports mitigates the negative effects on the individual. To

be more specific, Xavier states:

“So, if you are having a lot of negative experiences, a lot of traumatic

experiences, a lot of homophobia, transphobia, judgment, systemic
barriers, whatever - having supports and programs that are there to balance
out that negative experience can be beneficial because it gives that hope,
tools, skills, helps you realize some resiliences within you if it’s a good
organization/ good program. That will help you find the strength and
opportunity to overcome what you need to overcome or what you’re faced
with.”

These statements on the system reflect Xavier's negative experiences in

meaningfully operating a non-profit organization. However, Xavier mentions how the

system is interconnected and impacts all levels and that instead of just being used to

30
generate barriers for certain population groups, the system could also be used to instill

positive change.

Xavier states,

“Politics is ideally supposed to be about people representing the

community. It really doesn’t turn out that way. It’s just another institution
of power and control. But it affects the programming because individuals
doing the work are stressed and it becomes apathetic because they are
dealing with their own Maslow needs of finances, shelter, food...but then
programs may not happen because funding gets cut in general, so the
quality or existence of programs gets affected and then the consistency of
them.”

Queer Theory
Although queer theory is not directly mentioned in the narratives offered by the

participants, it is revealed in their lived experiences. For the purpose of this study, queer theory

emphasizes how the world we live intends to abide by heteronormative values and standards that

are not representative of the entire population and that appear to create more damage than good

when found in non-profit organizations.

Lauren’s experiences are related to the underpinnings of queer theory. Lauren confides

that when she attempts to receive services from various healthcare agencies she is met with

tension around her sexual identity. Lauren states:

“I started using community health agencies when I was….I’m going to say

17 so that would be about eight years now and I started using it because I
wasn't getting um….I don’t know…decent care at a primary care office.
So, I started going originally for medical care and stuff like that and I was
super tired of having to explain the whole thing like, "Wait, you're
sexually active but you're not on birth control?””

When asked to delve deeper into her negative experiences as a queer service user, Lauren states:

“A lot of the experiences I've had have been really based around like
constant invalidation of my relationship. So, I've been with my partner for
a long time…. like eight years and at one point I had the same doctor for

31
 five years and she could just not grasp the concept of me not being on
birth control even after I had explained like "Hey I'm in a queer
relationship like this is what's up …she could not grasp it... like every
single appointment and at one point I was like listen I’m not having this
conversation with you again...if I have to explain this to you again I am
literally just going to ask for a new practitioner. Like this is exhausting.”

Lauren’s experiences demonstrate how identifying as queer and /or trans has impacted

her level of care. This constant explaining and invalidation from health professionals

demonstrate compulsory heterosexuality within the organizations and agencies these

practitioners work for. Lauren indicates how these negative experiences are not only found

during her quest to access certain services but also briefly mentioned that they are even found in

her role as a worker of a non-profit social services organization/agency. Lauren states,

“...A lot language that they would use was like not great so um there was
a lot of like using like um more medical language. So um one of the
practitioners was like outright "Oh this person was diagnosed as
transgendered," and like that kind of you know what I mean... was like
are you for real right now? Or like the bringing up of like the clinical
definition of dysphoria and shit like that.”

Oliver similarly spoke about how his queer and trans identity was not even considered

during his sessions with his therapist. When asked to elaborate on any positive or negative

experiences when assessing services from a non-profit organization or any agency, Oliver

mentioned his negative experience with an ex-therapist:

“...I remember was like going to a therapist and stating that I was really
nervous about coming out as gay at the time... before coming out as a
trans, I was really nervous about my mother finding out and the response
from the therapist (I have a very difficult relationship my mom)...but
anyways the therapist ended the session by saying seems like your
mother is the most important relationship in your life (which is really not
the case).”

32
Intersectionality

All three of the participants indicated how their identity or the identity of others should

not only consist of their sexual orientation and/or gender expression but is also intertwined with

other defining features such as race, socio-economic status, and so forth. Xavier specifically

speaks about this relationship with race and queer/trans by stating:

“Church Street in general, especially these kinds of organizations

symbolize the kind of the division that happens within the community
especially with intersectionality...people of colour, socioeconomics and all
that.”

Xavier also states,

“What’s more relevant is addressing the systemic barriers but not just
because of their sexual identity and expression but also because of the
colour of their skin, their culture, their religion, their socio-economics. So
many other barriers that they face, like that’s enough, they don’t need to
be facing any of the stuff that the 519 downtown are dealing with or other
White folx. Think about it; you wake up and as a White person you think,
Ok I gotta deal with this stress that stress, now if you look at what let’s say
a trans women of colour who is poor has to deal with in a day and how all
those different things can each face different barriers at different
moments...that’s overwhelming and that’s what people don’t get so….”.

Instead of race, Oliver speaks about his intersectional identity of being both queer and

physically disabled. Oliver indicates how non-accessible organizations are out of reach for him.

He mentions how he always has to do some research prior to seeking out care. Oliver states:

“Generally, I just do my own research around whether or not they are

physically accessible. The interesting thing is that there was one
organization that I didn’t engage with because when I called, they said
they were not accessible or somehow, I got that information, and they
didn’t meet the Accessibility for Ontarians with Disabilities Act (AODA)
requirements to say they were accessible, but they were accessible to
me...since I am in a small manual wheelchair. Since that my service was
delayed there because they didn’t give that information and it was just

33
 kind of a blanket statement and I think they would be able to say they
didn’t have an accessible washroom…”

Positive Experiences versus Negative Experiences

Oliver admits that the frontline workers are great. Lauren also indicates that she had a
positive experience with a “young” nurse practitioner who was “fresh out of school” and “wasn’t
super hetero.”

Yet for the most part, both Oliver and Lauren described more negative encounters than
positive ones. While Lauren’s experience with the nurse practitioner was good, Lauren feels that
the manner in which the medical system operates is troublesome, to say the least. Lauren states:

“I feel like the medical system is so good at gaslighting you into thinking
that you are the issue instead of the practitioner and their strategies and
those types of things.”

Oliver claims that he is “multiply marginalized” and for the most part has not “come
across workers that are physically disabled at all.” To be specific Oliver states:

“When I have workers that are gay cis-White male, it doesn’t necessarily
work out but if folx are marginalized in more than one way and in the
community, I feel like I am able to be held in reality in the care that I have
versus the care that I receive especially when we are able to question the
structures around us.”

Prevalence & Impact of Neoliberalism within non-profit Organizations

At the beginning of the research paper, I argued that neoliberalism has “dismantled the

gains of the civil rights welfare society” and has chosen to value “social efficiency” along with

“homosexuality within the neoliberal state” (Reddy, 2019, p. 151). These values have

transcended into non-profit organizations that may have started their initiatives in an effort to

help queer/trans folx but have instead succumbed to the effects of neoliberalism. These effects

include structural barriers such as long waitlists and strenuous medical assessments that, in turn,

make queer and/or trans folx vulnerable to the effects of an already flawed healthcare system.

Given this, I found it important to explore these experiences and to determine if the experiences

34
within the literature were accurate. As suspected, waitlists along with a lack of resources and

funding were brought up as both operational and organizational issues by all three participants.

Lauren indicates that the “major barriers” within agencies include “apathy from

upper management.” Lauren also states how her place of employment “couldn’t get funding for

training...we couldn’t get them to fund hours to pay staff for training.” When specifically asked

about the ways in which neoliberalism has affected Lauren’s experiences as a service user, she

claimed how money was a huge issue. Lauren admits that because of a lack of benefits, she was

unable to receive a much-needed treatment for her Polycystic Ovary Syndrome (insertion of an

IUD) because of the cost. This emphasis on money in exchange for care is problematic as it tends

to impede queer/trans folx from receiving vital healthcare services.

Lauren states,

“When they (the agency) figured out that I couldn't afford it there was... it
was just kind of like oh well and then my care stopped there. Even
though I have a chronic health condition, and this is a treatment for the
chronic health condition. But because I didn't have the money or the
means to access that… the care stopped.”

Xavier similarly claims,

“There is like almost nothing to no resources. It’s again...these coincidences

“quote on quote” are not coincidences.”

Xavier states,

“COVID has just demolished the sector. Social services and everyone in
social services is scrambling for funding and is just treading water like
crazy, there is not enough supports.”

35
 Xavier also states the following about the relationship between funding and politics:

“Change every four years or less and with that funding changes every
four years or less. Funding is dependent on politics and with politics
changing, money gets re-allocated and arranged and so if you don’t have
consistent funding, you don’t have consistent staff, consistent
programming and that in itself creates stress for the staff doing the work
because you’re constantly at risk of losing your job or that feel you’re
going to lose your job and have a fear of losing your job and why we
always have that competition that we have now and that's why there
are...because there is competing for funding.”

He also explains the inherent difficulty in trying to change this:

“.... you try to address it including barriers to things that have been happening
before COVID like funding, look for grants, keep having conversations and keep
vocalizing the need. Like the other day, I was mentioning this to my colleague,
and they mentioned how they know politicians and funding structures and would
like to meet with me privately to help me navigate that. Because they realize
things like, "Oh we need some sustainable funding, and they don’t have access."
So just keep putting it out there in the universe, keep trying and see what comes
back and work with it. That’s the nature of the work. It's really social, it’s
community, it’s you make lemonade out of lemons as best as you can at least, and
you hope for the best.”

Although Xavier works in the suburbs, he mentions how there are demographic

differences in who receives services from non-profit organizations. The organization Xavier

works for largely serves racialized people whereas downtown organizations serve a largely

White cohort. When funders look towards the suburbs, Xavier states they question how much

support they are willing to give because the demographics in the suburbs are not ones that most

funders identify with. For instance, Xavier states,

“...Our society only invests in the downtown core and are only looking at
the suburbs to tokenize people of colour because that's the new buzzword
now…that’s just even more violence towards the community because you
are tokenizing, you’re victimizing, you’re taking away power from
people’s scenarios and stories and using it for yourself.”

36
 Similar to Xavier’s experience, Oliver indicates:

“They (organizations) are like making money off of the idea that they are
supporting all of us. They are getting attention based on the idea that they
are supporting all of us and they have access to the information and just
choose not to employ it whereas other mainstream organizations it’s
frustrating and shitty and it’s like that’s not their thing, but I can focus on
something else.”

Oliver recounts how he’s been affected by neoliberalism when attempting to book

subsequent appointments with a therapist. Oliver states:

“I don’t know if this is the case for more mainstream organizations, but I
have been affected by caps on appointments (number of appointments you
can have). Generally, it's been longer, but I am out of care because I’ve
run out of sessions instead of being at a place where care should end.
That’s kind of shitty.”

Oliver also mentions how the constant misgendering of staff has led to a higher

turnover within some organizations. Oliver states:

“Another thing that is coming up in my mind, I think about accessing

services from queer/trans people with different organizations witnessing
not necessarily me getting misgendered by staff but my therapists being
misgendered by coworkers or upper management and that definitely tells
me something about the organization. Like yeah, I am a binary trans
person that presents in a masculine way you would expect but my
therapists are being misgendered. It tells me something about the
organization.”

Oliver also indicates how the COVID-19 pandemic has further exacerbated the wait times

in assessing and receiving services. Oliver states:

“...Just thinking now about waitlists and stuff...it’s understandable with the
pandemic but with the pandemic, it’s been even harder. There have been
waitlists that have been closed, you can’t even add your name to a long-
ass waitlist. I don’t know I am not even allowed to put my name on it. I
have found that when accessing therapy as someone unable to pay for
therapy...it’s just kind of like piecemeal and like not based on my own

37
 needs or where I am at. Honestly having therapists that have done
everything they can to meet my needs and at some point, hitting a block
and there’s no more room anymore to make those.”

These incredibly generous and honest narratives shared by all three of the

participants revealed some very poignant issues within the queer and/ or trans

community. Such recollections have deepened my understanding of just how impactful

the non-profit industrial complex can be on trans folx and the community as a whole.

38
 Chapter VI: ANALYSIS

The semi-structured narrative interviews were conducted to generate anecdotal evidence.

Participants shared their stories and experiences to bring more awareness to the issues queer

and/or trans folx face when receiving care from non-profit organizations. Now that their

experiences have been shared with the readers, a thematic approach will be used to analyze their

narratives. In this analysis, I will consider both the participants’ personal accounts of events that

happened over the course of their entire lives or specific interactions that occurred at a given

time. During a thematic analysis, I, as the researcher, find it imperative to focus on "what is

being said" and shared by participants (Reissman, 2008). As such, this analysis section will

analyze how these very personal experiences relate to the current literature and the overall topic

of this paper.

As stated previously, all three participants shared more negative rather than positive

experiences when discussing their interactions with both mainstream and queer and/or trans

organizations. The participants reflected on very few isolated positive experiences with queer

and/or trans non-profits when prompted by the researcher. These positive experiences mainly

consisted of a few positive interactions with frontline workers. Both service users and the

manager/ director of a non-profit organization indicated challenges in the accessibility of

services. These challenges stemmed from an overall lack of understanding about queer/trans folx

(i.e., not being well-versed in queer and /or trans care) or because of ideologies that support

compulsory heterosexuality. Participants were also met with judgment (i.e., about their

relationship status/ sexual orientation) and/or barriers (i.e., non-wheelchair accessible) when

attempting to receive vital services from non-profits.

39
 Two out of the three participants noted the importance of race and/or racism existent

within non-profit organizations. According to the anti-Black racism theory, policies and practices

found within large-scale institutions, specifically healthcare and non-profit organizations in this

case, reinforce negative beliefs, attitudes, prejudice, stereotypes, and discrimination (Black

Health Alliance, 2018). Although Lauren's partner’s identity is not revealed, Lauren does

mention that they are a “person of colour.” This specific identifier has contributed to the overall

negative experiences and discriminatory behaviour her partner has experienced when attempting

to receive services. The experience for Lauren’s partner becomes twofold by identifying as

racialized and queer.

Xavier also provides insight on how racialized queer and/or trans folx are affected by

systemic barriers. Xavier shares that race motivated him to pursue a career in the suburbs rather

than downtown Toronto. As a racialized queer/trans person, Xavier is passionate about offering

assistance to other racialized queer/ trans folx and can do so in this sort of setting. Xavier notes

the inherent difficulties in identifying as both racialized and queer and /or trans. He understands

that coming out to unaccepting families and navigating one’s sexual orientation and gender

expression is already challenging enough but states that doing so as a racial minority is even

more distressing.

Xavier also states that the suburbs generally have limited or "no resources" which creates

subsequent obstacles for individuals like Xavier when trying to successfully run a non-profit

organization and meet the needs of racialized queer/trans folx. As a manager/director of a non-

profit organization, Xavier has to constantly reach out to government officials/funders to receive

"sustainable funding" to continue operating. However, Xavier indicates that this dependency on

political figures and the government leaves organizations like his short in providing meaningful

40
care to racialized queer and/or trans folx. Xavier suggests that racialized/ queer and/or trans folx

already experience systemic barriers in their everyday lives; the last thing they need is

experiencing subsequent obstacles in their attempt to receive vital services. These systemic

barriers are what Xavier states are the consequences of colonialism. Colonialism compels

individuals to recognize the experience of others from a colonial and oppressive standpoint

(Simmons & Sefa Dei, 2012).

Colonialism not only refers to race and culture but also incorporates the act of using

racial bodies to generate material profits (Simmons & Sefa Dei, 2012). This tokenism of queer

and/or trans and queer and/or trans racialized bodies is discussed by two of the participants.

Despite the overall perception that organizations are diverse and accepting, all three participants

suggest that there continue to be homophobic and transphobic attitudes and behaviours shared

among staff and medical professionals. Even more problematic is that, as Oliver states,

organizations claim that they “accept everybody," however turn around and adopt policies and

practices that oppose queer and/or trans folx. This indicates a dissonance between the view that

an organization appears to "accept everyone" but then turns certain queer and/or trans folx away

from receiving care that is vital to their mental (Oliver’s need for ongoing therapy), physical

(i.e., access to HRT, etc.), and sexual well-being (i.e Lauren’s Polycystic Ovary Syndrome

(PCOS).

However, these false promises are not only made to attract more clientele. They are also

made to tokenize queer and/or trans people and queer and/or trans people of colour. These

experiences are shared by both Oliver and Xavier and bring to light an incredibly pervasive

practice that is found within some non-profit organizations and the way that they succeed in

securing funding. The tokenizing of marginalized groups of people is not a novel idea. In fact,

41
Bucheley and Salas (2019) similarly argued that NGOs are mostly successful in their fundraising

efforts despite claiming to advocate for queer and/or trans folx. They referenced the Madresanta

Foundation which claimed to be involved in social activism yet had no record of helping a single

trans woman to access education, obtain a housing loan and/or demand rights in the health

system (Bucheley & Salas, 2019). It could be possible that trans women were used to generate

"buzz" and attract funders to contribute to the organization. Bucheley and Salas (2019) also

spoke about how the participants claimed they felt betrayed and taken advantage of by

organizations that largely experienced economic and symbolic growth at the expense of queer

and/or trans lives.

For the purpose of this topic, colonialism urges us to also look at intersectionality and

how multiple oppressions impacts queer and /or trans folx and their level of care. As stated by

Simmons and Sefa Dei (2012, p.14), "gendered colonial oppressions become "conflated" when

paired with racial class, sexuality, and ability". We see this in the personal accounts of all three

participants. Oliver’s experience of accessing non-profit organizations becomes further stunted

because of his physical disability, whereby he did not access a service because he thought he

would be unable to (i.e., no wheelchair accessibility). Lauren states, "I don’t identify as many

core identities in medical spaces because it keeps me there longer. It gives these people (medical

practitioners) more ammo and things to grasp onto that are completely and entirely irrelevant."

This further oppresses queer people like Lauren as they are unable to reveal important

components of their identity in fear of being judged by the healthcare system and/ or

organizations. This negatively influences her queer/trans care within the medical sphere as they

are missing an important part of who she is.

42
 Finally, Xavier identifies how the language utilized within non-profit organizations

towards certain racial groups is troublesome. Identifying racialized neighbourhoods as "high

risk" generates more stereotypes and further oppresses marginalized groups of people. Xavier

urges us to imagine how racialized queer and/or trans folx feel in comparison to non-racialized

queer and/or trans folx. He states that culture plays a huge role in the type of treatment they

receive at home and extends beyond to the type of treatment they receive from

organizations/agencies.

43
 CHAPTER VII: IMPLICATIONS & LIMITATIONS

The study was carried out, despite the COVID 19 pandemic. Nonetheless, the effects of

the pandemic created certain limitations. I was only able to interview three people using a virtual

method. It would have been best to meet with participants face-to-face to facilitate a better

rapport between myself and the participants.

This study is also unfunded, and I was unable to afford monetary incentives. For this

reason, it was harder to encourage lower-income and/or participants of colour to participate.

Luckily, two out of the three participants either identified as racialized or had a partner who was

racialized to facilitate our conversation surrounding what it was like to be a racialized queer and

/or trans folx attempting to access services or working for a non-profit organization.

Reflecting on these limitations, I recognize my intention of interviewing primarily queer

and/or trans Black, Indigenous, and people of color (QTBIPOC) was not reached to its fullest

potential, which is indeed a drawback. This affected how much I could incorporate QTBIPOC

voices, research, and participation in this study.

Completing this program and my research during a pandemic was bound to bring

additional challenges and implications. As I mentioned above, engaging with participants

virtually presented implications for how comfortable we were as a researcher and participants

sharing with each other.

44
 CHAPTER VIII: CONCLUSION & RECOMMENDATIONS

It is clear that neoliberalist processes are deeply ingrained in our society, especially

within non-profit agencies and their everyday practices. It is fundamental that researchers and

practitioners alike recognize these governmental and state influences as problematic and harmful

when serving queer and/or trans folx. Equally important is to seek alternative ways to fund our

organizations without resorting to neoliberal methods of doing so. To achieve this, involvement

in critical, transformative anti-oppressive practices within these agencies must be used. As

indicated, this research paper focuses on the ways in which queer-specific non-profits strive to

dismantle the influences of the non-profit industrial complex without imposing harm or

sacrificing the level of care for queer and /or trans folx. By using an anti-oppressive framework

in social movements, practitioners, employees, managers, and medical directors can begin to

understand and address the problems found in queer and/or trans non-profit organizations

(Mananzala et al., 2008). In turn, an overall recognition and analysis of who obtains power

within neoliberal states along with who does not and its overall effects on queer and/or trans

experiences of care is crucial.

Participant’s Recommendations for the Future of Queer/Trans Non-profit Organizations

Xavier’s recommendations are comparable to that of this paper. Xavier urges people to be

aware of “what’s going on, especially within the sector." He recognizes a symbiotic relationship

between politics and funding and recommends carefully considering who is voted for and

whether such a political figure will work with rather than against racialized queer and /or trans

folx.

Xavier states,

45
 “Politics. Listen, yeah, the system itself needs to change, the political
systems need to change. I just hope that we don’t have to self-destruct
before that happens. I hope that there is enough push and I think that if it’s
going to happen, it’s going to happen with the newer generation because
the older generation will not let it happen. So, when the older generation
retires, the newer generation that comes in that really has a lot of fire,
hopefully, that fire doesn’t die before they get into positions of power and
can affect that change.”
Xavier is adamant about the importance of mental well-being. He proposes that services

for queer and /or trans folx must stop being rendered as elective as these services/ treatments are

vital to the mental well-being of queer and /or trans folx. Xavier states that when we prevent the

true identity of queer and/or trans folx from unfolding, we increase their mental health issues and

suicide rate. Xavier also indicates the importance of acknowledging the homophobic and

transphobic attitudes that continue to exist today and to develop non-profit organizations that

implement hope, tools, and skills to achieve resiliency. He, however, speaks candidly on how

this is only possible if the state resources the necessary funding and resources, which goes back

to the initial recommendation to carefully choose a political figure who values queer and /or

trans non-profit organizations. Finally, Xavier notes the change we want to see lies in every one

of us.

Xavier states,
“If you as an individual help everyone in society, each individual becomes healthier and
collectively interacts and interacting becomes healthier. If you are intentionally trying to
become mentally and emotionally healthy, then you cannot choose to exist toxically or be
part of something toxic. Together we will change those systems that are toxic.”
On the other hand, Lauren recommends a positive shift in language in the way that

medical practitioners speak about queer and /or trans folx. Instead of perceiving queer/trans folx

as mentally ill (i.e., referring to their sexual orientations and gender expressions as a diagnosis of

dysphoria.), medical professionals are urged to broaden their scope and unlearn problematic

notions about queer and /or trans folx within their practice and non-profit organizations. This not
46
only applies to queer and /or trans folx but also towards racist language frequently used in non-

profit organizations towards people of colour. Lauren urges workers to unpack racism and White

supremacy found within their everyday discourse and the operations of their organizations.

Lastly, Oliver’s experience highlights the importance of understanding queerness and not

using heteronormative standards to advise queer and /or trans folx on navigating challenging

circumstances in their lives (i.e., his therapist stating he continue an unhealthy relationship with

his mother by keeping his queer/trans identity secret). Oliver recommends organizations remain

transparent about their accessibility and be more specific so that queer/trans folx who are also

disabled can have access to the services offered without any barriers. Oliver also recommends

that future workers be diverse. In other words, the staff of these non-profit organizations are not

only heterosexual, White, and able-bodied individuals. This way clients can relate more to the

non-profit organizations they are obtaining services from. Finally, it is clear from Oliver's

experience that he has frequently had to end care because of a lack of financial means. For

example, Oliver ran out of sessions for therapy prior to being in a healthy place in his life. As

such, the final recommendation based on analyzing Oliver’s personal accounts is to ensure that

there are proper resources in place to target queer and /or trans folx who may be of a lower

socioeconomic status but who are still very much in need of services. In Oliver’s case, as a

researcher, I would advocate for more government funds to be allocated to the non-profit and

social service sector to give folx more time in the therapeutic process and allow service users to

be more influential in determining when to end therapy. Given the nature of neoliberalism, this

recommendation and the ones following are not perfect, but they are a good place to start.

Researcher’s Recommendations

47
 Although, the mechanisms of neoliberalism drive non-profit organizations to adopt

practices and policies that affect queer/trans folx, I propose certain recommendations to ensure

equitable care. First similarly to Oliver’s opinion, I believe that those who run queer and/or trans

non-profit organizations must have some sort of lived experiences with being marginalized. This

way workers and health practitioners are able to distinguish between privilege and ensure their

practices are not further oppressing queer and/or trans folx. It is challenging to be aware of the

consequences of privilege if one has no lived experiences, however, it is not impossible. I believe

that even if one is not marginalized, one must have a comprehensive understanding of how some

have more advantages than others and actively work towards breaking systemic barriers at the

micro and macro levels. This way, everyone employed by non-profit organizations can work

towards reducing and eliminating inequities.

Second, similarly to Oliver's and Xavier’s standpoints, I propose that queer and/or trans

non-profit organizations should put an end to tokenism. Queer and/or trans bodies along with

racialized queer/trans bodies should not be subject to being used as a source to attract funders.

This is highly unethical. Queer and/or trans folx and racialized queer and/or trans-based non-

profit organizations should have the same access as all organizations serving other population

groups. They should not be desperate to tokenize the people who they serve as a last resort to

ensure the survival of their organization/agency.

Finally, diversity is an important theme in all the participants' personal accounts. As such,

I recommend that queer and/or trans organizations broaden their service user population of queer

and/or trans folx they typically serve (wealthy, White) and instead include the multiplicity of

identities that queer and/ or trans folx acquire (racialized, disabled, etc.). Non-profit

organizations can broaden their service user population of queer and/or trans folx by creating

48
services in areas with a higher likelihood of racialized queer and/or trans folx. They should

create low-income spaces in the suburbs like Xavier has done.

In addition to conducting research on the effects of neoliberalism on non-profit

organizations, I have accumulated more knowledge on many other issues that impact queer/trans

care. These issues include compulsory heterosexuality, colonialism, ableism, and overall

systemic issues.

Some examples of structural or cultural changes to policies and practices were

recommended by the participants. They can also include using inclusive non-gendered language

on signage within organizations, giving space for folx to share their name and pronouns even if it

does not match their legal/medical documentation, and urging medical professionals and folx

who work with queer/trans non-profits to discover ways in providing affirming care to the folx

they seek to support.

While I am hopeful that this study will provide more insight into the inherent challenges

in accessing and working for queer and /or trans organizations, I acknowledge that it will not

eradicate neoliberalism and its effects on the non-profit industrial complex. However, I continue

to believe that by giving queer and/or trans folx the space to express their experiences in

attempting to receive care from queer and/or trans non-profit organizations, small but impactful

changes to policies and practices within non-profits can be made.

49
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 Appendix A: Consent Form

SCHOOL OF SOCIAL WORK

FACULTY OF COMMUNITY SERVICES
Accredited by The Canadian Association for Social Work Education

Consent Form

You are being invited to participate in a research study. Please read this consent form so that you
understand what your participation will involve. Before you consent to participate, please ask
any questions to be sure you understand what your participation will involve.

Queer and/or Trans Bodies Surviving the Non-profit Industrial Complex

INVESTIGATORS:

This research study is being conducted by Logan Wong, a graduate student in the Master of
Social Work Program at Ryerson University under the direct supervision of Gordon Pon,
Associate Professor, School of Social Work at Ryerson University, Toronto.

If you have any questions or concerns about the research, please feel free to contact Logan Wong
by email at [logan.wong@ryerson.ca] or by telephone at [416-333-1957].

PURPOSE OF THE STUDY:

The purpose of this study is to facilitate an understanding and overall recognition on the
importance of disrupting neoliberalism colonial structures that create the non-profit industrial
complex in queer spaces and beyond. There is a lack of research on this particular topic. Most of
the literature focuses on how and in which spaces LGBTQ+ and queer/trans folx experience
oppression. However, few focus on how neoliberalism impairs the ability of organizations to
conduct meaningful work. This study will thus interview three participants; two of whom will
have received services from a non-profit organization and one of whom has worked or is
currently employed by a non-profit organization within the Greater Toronto Area (GTA). The
study will however exclude anyone who does not identify as queer and/or trans as they do not
meet the eligibility criteria.

The goal of this study is to inform future social work practice on the importance of creating
equitable non-profit organizations and to ultimately improve the care received by queer and/or
trans folx. The information gathered and shared by you and other participants during the
interview will be used for two purposes. The first purpose is to provide a narrative analysis on

54
your experiences with non-profit organizations and the second purpose is for the data to be used
in a publication in a peer-reviewed journal.

WHAT YOU WILL BE ASKED TO DO:

If you volunteer to participate in this study, you will be asked to do the following things:

● Read through this consent form.

● If you choose to participate at this time, we will set up a meeting date through email in
order to schedule an interview
● Following this, you will be asked to participate in an audio-recorded, one-on-one
interview that takes about 1-1.5 hours, in which I will be asking you questions about your
experiences in dealign with a non-profit organization as a queer and/or trans person.
● After the interview is finished, the audio-recordings will be transcribed by me, the
investigator (Logan Wong).
● Once the audio-recordings have been transcribed, I will provide you with a copy of your
transcript for you to review and edit if you choose. I will give you a week to edit your
transcriptions.
● Once the research is completed, I will provide you a copy of the research findings to
review and provide feedback if you choose. I will give you a week to edit your portion of
the research paper.
● When I am completely finished with the research, afinal copy of the research paper will
be sent to you through email.

Some of the interview questions that you will be asked are:

● What are your positive experiences (if any) with non-profit organizations that specialize
in queer specific care?
● What are your negative experiences (if any) with non-profit organizations that specialize
in queer specific care?
● As an employee/frontline worker do you see the effects neoliberal processes intertwined
in organizations? How would you say these pressures affect the level of care received by
queer and/or trans folx?
● Do you have any recommendations on how non-profit organizations can better serve you
and your community?

You may choose to decline answering any question you do not want to answer.

POTENTIAL BENEFITS:

You may benefit from the opportunity to share your story as your experiences may reveal the
inherent issues that are found within non-profit organizations that seek to serve queer and/or
trans people. Your experiences may also contribute to an increased awareness of such issues and
may change the manner in which organizations operate (in other words impede the neo-liberal
agenda). The greater benefit of such participation is to share your story in order to ensure the

55
success of queer and/or trans organizations that seek to provide adequate care to queer and/or
trans folx. *These benefits however are not guaranteed as they are up to discretion of the participants and the
experiences they choose to share*

WHAT ARE THE POTENTIAL RISKS TO YOU AS A PARTICIPANT:

Possible risks related to participation in this study are minimal. You may experience discomfort
during the interview due to the topic of discussion and the length of the interview. You will be
encouraged to share only information that is comfortable for you. Please note that you can stop
the interview, withdraw or take a break at any point during the interview process or after it has
taken place. If you decide to withdraw, all data collected from you will be destroyed and will not
be included in the study. You also have the right to ask me to omit and/or change information
that you provide at any time during the research period. However a week after receiving your
transcript, you will not be able to have your data removed from the study because it will have
been integrated into the overall analysis.

Your information will be known to the research and you will remain anonymous in the research
paper. You will not be asked to share which organizations you have experienced problems with
and your identity will not be disclosed in any manner. If you have any questions, please feel free
to ask me.

CONFIDENTIALITY:

Your name and identity will remain confidential to the readers but known to the researcher.
Pseudonyms will be used in order to ensure that your identity remains hidden.

Any information provided by you will only be viewed by me, the investigator (Logan Wong),
and if required, my supervisor (Gordon Pon); however, no identifying information will be
shared. The data collected from the interviews will be audio-recorded and transcribed. Audio-
recordings will be deleted once transcribed. All identifying information will be removed from
transcripts and pseudonyms (fake names) will be used in the place of your name to ensure
confidentiality. Transcripts and audio-recordings will be password protected. I will store the data
until the research is completed and I have handed in the final research paper to Ryerson
University. I will ensure full and secure deletion of data once the study is completed. You will
have the opportunity to review and edit the transcript and draft copy of the research paper. You
will be provided with a copy of the final paper delivered by email.

INCENTIVES FOR PARTICIPATION:

None.

COSTS TO PARTICIPATION:
None.

VOLUNTARY PARTICIPATION AND WITHDRAWAL:

56
Participation in this study is completely voluntary. You can choose whether to be in this study or
not. If any question makes you uncomfortable, you can skip that question. You may stop
participating at any time and you will still be given the incentive described above. If you choose
to stop participating, you may also choose to not have your data included in the study. Your
choice of whether or not to participate will not influence your future relations with Ryerson
University or the investigator (Logan Wong) involved in the research.

QUESTIONS ABOUT THE STUDY:

If you have any questions about the research now, please ask. If you have questions later about
the research, you may contact:

Principal Investigator:
Logan Wong – [logan.wong@ryerson.ca] or [416-333-1957]
Study Supervisor:
Gordon Pon – g2pon@ryerson.ca or 416-979-5000 ext. 4786

This study has been reviewed by the Ryerson University Research Ethics Board. If you have any
questions regarding your rights as a research participant in this study, please contact:

Research Ethics Board

c/o Office of the Vice President, Research and Innovation
Ryerson University
350 Victoria Street
Toronto, ON M5B 2K3
416-979-5042
rebchair@ryerson.ca

CONFIRMATION OF AGREEMENT:

Your signature below indicates that you have read the information in this agreement and have
had a chance to ask any questions you have about the study. Your signature also indicates that
you agree to participate in the study and have been told that you can change your mind and
withdraw your consent to participate at any time. You have been given a copy of this agreement.
You have been told that by signing this consent form you are not giving up any of your legal
rights.

_______________________________________
Name of Participant (please print)

_______________________________________ ______________________
Signature of Participant Date

I agree to have this interview audio-recorded and later transcribed for the purposes of this
study. I understand how these recordings and transcribed materials will be stored and
destroyed.

57
_______________________________________ _______________________
Signature of Participant Date

I would like to have my real name used in the published materials of this study.

_______________________________________ ________________________
Signature of Participant Date

Please indicate with your signature below if you give your consent to be contacted
regarding the study results:

❏ I would like to review my transcript (you will have 3 days to review and edit your
transcript)
❏ I would like a copy of this research to review before the final submission (you will have 3
days to review, edit and provide feedback)
❏ I would like a copy of this research, when it is completed

I would like this done: (Please Circle)

In person By mail Via email

_______________________________________ ________________________
Signature of Participant Date

58
 Appendix B: Recruitment Flyer

Queer and/or Trans Bodies Surviving the Non-profit Industrial

Complex
Research Conducted by Logan Wong, MSW Candidate, Ryerson University

Looking for Participants!

Do you identify as LGBTQIA+/queer and/or trans and have used
and/ or are employed by a non-profit organization?

If so, you meet the criteria to voluntarily engage in an interview for a research project
concerning the effects of neoliberalism on non-profit organizations and the level of care they
provide to queer and/or trans folx. Upon granting consent to participate in the study you are
invited to share your personal experiences. Your participation will involve a 1-1.5 hour
interview. You will also receive a copy of the interview (whereby you can freely edit) in order to
accurately and safely depict your experiences.

Purpose: To facilitate an understanding and overall recognition on the importance of disrupting

neoliberalism colonial structures that create the non-profit industrial complex in queer spaces
and beyond.

Participants:
● Must identify as queer, LGBTQIA+and/or trans
● Have utilized a non-profit organization in order to receive services or care
● Have worked or are currently employed by a non-profit organization

For more information please contact:

Logan Wong, MSW Candidate

School of School Work, Ryerson University, Toronto
logan.wong@ryerson.ca OR
Call [416-333-1957] (Please leave a message and I will contact you as soon as possible)

This study has been approved by the Ryerson Research Ethics Board and is being conducted by
a graduate student as a requirement for program completion.

Research supervisor can be reached a g2pon@ryerson.ca or by telephone at 416-979-5000 ext.

4786.

59
 Appendix C: Recruitment Email Script to Potential Participants

RE: Recruitment of potential participants for a narrative qualitative research paper which aims to study
the effects of neoliberalism on organizations that seek to serve queer and/or trans folx

Queer and/or Trans Bodies Surviving the Non-profit Industrial Complex

My name is Logan Wong and I am currently completing a Master of Social Work degree at Ryerson
University. I am in the process of recruiting participants for a small study on the experiences of queer
and/or trans folx who have dealt with or worked/ are currently working for non-profit organizations
within the Greater Toronto Area (GTA).

This research is to fulfill my Master of Social Work degree and is being supervised by Gordon Pon,
Associate Professor, School of Social Work at Ryerson University, Toronto, g2pon@ryerson.ca, 416-979-
5000 ext. 4786.

There is a limited amount of research on the experiences of queer and/or trans folx who use or are
employed by non-profit organizations. This study will give participants an opportunity to share their
stories and experiences of whether non-profit organizations have met their needs and have provided an
adequate level of care. These stories may or may not heighten awareness on how neoliberalism affects
non-profit organizations.

All participants who choose to take part in this study will be asked to share their personal experiences
through a 1-1.5 hour interview. The interview will be conducted by the researcher, Logan Wong, and will
be audio-recorded. Participants may decline to answer questions they do not want to answer. The
interview will be set up by email and will be conducted through Zoom.

Confidentiality of all participants is imperative. Participants will remain anonymous to the reader but
known the researcher. No names or identifying information will be published in the research paper nor
will it be shared with anyone. Pseudonyms (fake names) will be utilized in order to conceal the
participant’s identity and to keep the participant safe. Participation is entirely voluntary and participants
can choose to end their involvement with the study at any time, without consequence.

This research has been reviewed and approved by the Ryerson University Research Ethics Board.

If you are interested in more information about the study or would like to volunteer, please reply to this
email (logan.wong@ryerson.ca) or [416-333-1957]. (Please leave a message and I will contact you as
soon as possible)
Sincerely,Logan Wong Master of Social Work Candidate, Ryerson University

Appendix A: Consent Form

SCHOOL OF SOCIAL WORK

FACULTY OF COMMUNITY SERVICES

60
Accredited by The Canadian Association for Social Work Education

Consent Form

You are being invited to participate in a research study. Please read this consent form so that
you understand what your participation will involve. Before you consent to participate, please
ask any questions to be sure you understand what your participation will involve.

Queer and/or Trans Bodies Surviving the Non-profit Industrial Complex

INVESTIGATORS:

This research study is being conducted by Logan Wong, a graduate student in the Master of
Social Work Program at Ryerson University under the direct supervision of Gordon Pon,
Associate Professor, School of Social Work at Ryerson University, Toronto.

If you have any questions or concerns about the research, please feel free to contact Logan
Wong by email at [logan.wong@ryerson.ca] or by telephone at [416-333-1957].

PURPOSE OF THE STUDY:

The purpose of this study is to facilitate an understanding and overall recognition on the
importance of disrupting neoliberalism colonial structures that create the non-profit industrial
complex in queer spaces and beyond. There is a lack of research on this particular topic. Most
of the literature focuses on how and in which spaces LGBTQ+ and queer/trans folx experience
oppression. However, few focus on how neoliberalism impairs the ability of organizations to
conduct meaningful work. This study will thus interview three participants; two of whom will
have received services from a non-profit organization and one of whom has worked or is
currently employed by a non-profit organization within the Greater Toronto Area (GTA). The

61
study will however exclude anyone who does not identify as queer and/or trans as they do not
meet the eligibility criteria.

The goal of this study is to inform future social work practice on the importance of creating
equitable non-profit organizations and to ultimately improve the care received by queer and/or
trans folx. The information gathered and shared by you and other participants during the
interview will be used for two purposes. The first purpose is to provide a narrative analysis on
your experiences with non-profit organizations and the second purpose is for the data to be used
in a publication in a peer-reviewed journal.

WHAT YOU WILL BE ASKED TO DO:

If you volunteer to participate in this study, you will be asked to do the following things:

Read through this consent form.

If you choose to participate at this time, we will set up a meeting date through email in order to
schedule an interview

Following this, you will be asked to participate in an audio-recorded, one-on-one interview that
takes about 1-1.5 hours, in which I will be asking you questions about your experiences in
dealign with a non-profit organization as a queer and/or trans person.

After the interview is finished, the audio-recordings will be transcribed by me, the investigator
(Logan Wong).

Once the audio-recordings have been transcribed, I will provide you with a copy of your
transcript for you to review and edit if you choose. I will give you a week to edit your
transcriptions.

62
Once the research is completed, I will provide you a copy of the research findings to review and
provide feedback if you choose. I will give you a week to edit your portion of the research
paper.

When I am completely finished with the research, afinal copy of the research paper will be sent
to you through email.

Some of the interview questions that you will be asked are:

What are your positive experiences (if any) with non-profit organizations that specialize in
queer specific care?

What are your negative experiences (if any) with non-profit organizations that specialize in
queer specific care?

As an employee/frontline worker do you see the effects neoliberal processes intertwined in

organizations? How would you say these pressures affect the level of care received by queer
and/or trans folx?

Do you have any recommendations on how non-profit organizations can better serve you and
your community?

You may choose to decline answering any question you do not want to answer.

POTENTIAL BENEFITS:

You may benefit from the opportunity to share your story as your experiences may reveal the
inherent issues that are found within non-profit organizations that seek to serve queer and/or
trans people. Your experiences may also contribute to an increased awareness of such issues
and may change the manner in which organizations operate (in other words impede the neo-
liberal agenda). The greater benefit of such participation is to share your story in order to ensure
the success of queer and/or trans organizations that seek to provide adequate care to queer
and/or trans folx. *These benefits however are not guaranteed as they are up to discretion of the
participants and the experiences they choose to share*

63
WHAT ARE THE POTENTIAL RISKS TO YOU AS A PARTICIPANT:

Possible risks related to participation in this study are minimal. You may experience discomfort
during the interview due to the topic of discussion and the length of the interview. You will be
encouraged to share only information that is comfortable for you. Please note that you can stop
the interview, withdraw or take a break at any point during the interview process or after it has
taken place. If you decide to withdraw, all data collected from you will be destroyed and will
not be included in the study. You also have the right to ask me to omit and/or change
information that you provide at any time during the research period. However a week after
receiving your transcript, you will not be able to have your data removed from the study
because it will have been integrated into the overall analysis.

Your information will be known to the research and you will remain anonymous in the research
paper. You will not be asked to share which organizations you have experienced problems with
and your identity will not be disclosed in any manner. If you have any questions, please feel
free to ask me.

CONFIDENTIALITY:

Your name and identity will remain confidential to the readers but known to the researcher.
Pseudonyms will be used in order to ensure that your identity remains hidden.

Any information provided by you will only be viewed by me, the investigator (Logan Wong),
and if required, my supervisor (Gordon Pon); however, no identifying information will be
shared. The data collected from the interviews will be audio-recorded and transcribed. Audio-
recordings will be deleted once transcribed. All identifying information will be removed from
transcripts and pseudonyms (fake names) will be used in the place of your name to ensure
confidentiality. Transcripts and audio-recordings will be password protected. I will store the
data until the research is completed and I have handed in the final research paper to Ryerson
University. I will ensure full and secure deletion of data once the study is completed. You will
have the opportunity to review and edit the transcript and draft copy of the research paper. You
will be provided with a copy of the final paper delivered by email.

64
INCENTIVES FOR PARTICIPATION:

None.

COSTS TO PARTICIPATION:

None.

VOLUNTARY PARTICIPATION AND WITHDRAWAL:

Participation in this study is completely voluntary. You can choose whether to be in this study
or not. If any question makes you uncomfortable, you can skip that question. You may stop
participating at any time and you will still be given the incentive described above. If you choose
to stop participating, you may also choose to not have your data included in the study. Your
choice of whether or not to participate will not influence your future relations with Ryerson
University or the investigator (Logan Wong) involved in the research.

QUESTIONS ABOUT THE STUDY:

If you have any questions about the research now, please ask. If you have questions later about
the research, you may contact:

Principal Investigator:

Logan Wong – [logan.wong@ryerson.ca] or [416-333-1957]

Study Supervisor:

Gordon Pon – g2pon@ryerson.ca or 416-979-5000 ext. 4786

65
This study has been reviewed by the Ryerson University Research Ethics Board. If you have
any questions regarding your rights as a research participant in this study, please contact:

Research Ethics Board

c/o Office of the Vice President, Research and Innovation

Ryerson University

350 Victoria Street

Toronto, ON M5B 2K3

416-979-5042

rebchair@ryerson.ca

CONFIRMATION OF AGREEMENT:

Your signature below indicates that you have read the information in this agreement and have
had a chance to ask any questions you have about the study. Your signature also indicates that
you agree to participate in the study and have been told that you can change your mind and
withdraw your consent to participate at any time. You have been given a copy of this
agreement. You have been told that by signing this consent form you are not giving up any of
your legal rights.

_______________________________________

Name of Participant (please print)

_______________________________________ ______________________

Signature of Participant Date

66
I agree to have this interview audio-recorded and later transcribed for the purposes of this study.
I understand how these recordings and transcribed materials will be stored and destroyed.

_______________________________________ _______________________

Signature of Participant Date

I would like to have my real name used in the published materials of this study.

_______________________________________ ________________________

Signature of Participant Date

Please indicate with your signature below if you give your consent to be contacted regarding the
study results:

I would like to review my transcript (you will have 3 days to review and edit your transcript)

I would like a copy of this research to review before the final submission (you will have 3 days
to review, edit and provide feedback)

I would like a copy of this research, when it is completed

I would like this done: (Please Circle)

In person By mail Via email

_______________________________________ ________________________

Signature of Participant Date

67
 Appendix D: Interview Guide

SCHOOL OF SOCIAL WORK

FACULTY OF COMMUNITY SERVICES

Accredited by The Canadian Association for Social Work Education

Confidentiality Disclaimer:

Participation in this study is completely voluntary. You can choose whether to be in this study or

not. If any question makes you uncomfortable, you can skip that question. You may stop

participating at any time and you will still be given the incentive described above. If you choose

to stop participating, you may also choose to not have your data included in the study. However,

one week after receiving your interview transcript, you will no longer be able to remove your

data from the study because it would have been integrated into the overall analyses.

1) Tell me about yourself (e.g. self-identify as queer, LGBTQ2S+and/or trans)? How do you

self-identify in terms of your ethnicity?

2) Have you ever utilized a non-profit organization in order to receive services or care, or

have worked or are currently employed by a non-profit organization?

3) Given how you identify, describe your experiences with non-profit organizations

supporting LGBTQ2S+ folx.

4) What have your experiences been in terms of receiving services from non-profit

organizations?

5) Can you describe a time where you were receiving care from a non-profit organization

supporting LGBTQ2S+ folx OR working at a non-profit organization that you feel was a

positive experience? What made that experience positive for you?

6) Can you describe a time where you were receiving care from a non-profit organization

68
supporting LGBTQ2S+ folx OR working at a non-profit organization that you feel was a

negative experience? What made that experience negative for you?

7) Has there ever been a time during your experiences with a non-profit organization that

you felt irritated, frustrated, or unhappy with the care you received?

8) For Staff/Supervisors/Managers/Directors

a) Can you tell me about your experiences of working in a non-profit organization

that provides services for LGBTQ2S+ folx?

b) How has the current political climate (e.g. neo-liberalism and cuts in funding)

impacted your organization? Do you see the effects of neoliberal processes within your agency

69
 Appendix E: Resources for Participants

Canadian Mental Health Association. (2018). Toronto Quick Guide Mental Health Resources

Serving Toronto.

https://toronto.cmha.ca/wp-content/uploads/2018/02/Mental_Health_Quick_Guide_2018.pdf .

(Participants will be emailed this link and page with all resources listed below with the consent

form)

LGBTQ2S+ Crisis/Suicide Prevention Hotlines - *Not LGBTQ2S+-specific but

LGBTQ2S+-inclusive

Transgender Community

Trans Lifeline - 877-565-8860

2Spirit Community

Niiwin Wendaanimak (Four Winds)

https://pqwchc.org/programs-services/niiwin-wendaanimak-four-winds/

LGBTQ2S+ Youth

LGBT National Youth Talkline - 1-800-246-7743

TrevorLifeline - 1-866-488-7386

TrevorText - Text START to 678-678

The Steve Fund Crisis Textline* - Text STEVE to 741741

LGBTQ2S+ Adults

Lifeline* - 1-800-273-8255

Crisis Text Line* - Text HOME to 741741

All Ages

GLBT National Hotline - 1-888-843-4

70
71