LGBTQ+ (lesbian, gay, bisexual, transgender, queer, etc.) youth are at increased risk for negative outcomes. Yet little is known about their engagement with communities and resources that may ameliorate risk, particularly online. Oriented by a uses and gratifications approach, this secondary analysis (n = 4,009) of LGBTQ+ youth (aged 14–29) compares online versus offline experiences. Respondents were significantly more likely to participate in LGBTQ+ communities online. Youth were also more active, and felt safer and more supported, when participating in online LGBTQ + communities. Additionally, respondents sought online information, support, and resources at higher rates than offline. Increased attention toward online programming and resource development is warranted.

Human milk sharing between peers is a common and growing practice. Although human milk has been unequivocally established as the ideal food source for infants, much stigma surrounds the practice of human milk sharing. Furthermore, there is little research examining peer-to-peer human milk sharing. We used the liberation health social work model to examine the experiences of mothers who have received donated human milk from a peer. Research questions were as follows: (a) What challenges do recipient mothers experience in peer-to-peer human milk sharing? (b) What supports do recipient mothers identify in peer-to-peer human milk sharing? Researchers conducted in-depth interviews with mothers (N = 20) in the United States and Canada who were recipients of peer-to-peer human milk sharing. Researchers independently reviewed transcripts and completed open, axial, and selective coding. The authors discussed conflicts in theme identification until agreement was reached. Challenges to peer-to-peer human milk sharing were (a) substantial effort required to secure human milk; (b) institutional barriers; (c) milk bank specific barriers; and (d) lack of societal awareness and acceptance of human milk sharing. Facilitators included (a) informed decision making and transparency and (b) support from healthcare professionals. Despite risks and barriers, participants continued to pursue peer-to-peer human milk sharing. Informed by a liberation health framework, healthcare professionals—rather than universally discouraging human milk sharing between peers—should facilitate open dialogue with parents about the pros and cons of this practice and about screening recommendations to promote safety and mitigate risk.

Background: Some mothers who cannot breastfeed—partially or completely—choose to feed their infants human milk donated from a peer. Few studies have examined mothers' experiences with using donor milk; none has examined whether or not mothers' stress and mental health are associated with using donor milk from a peer. Methods: Researchers conducted semistructured individual interviews with mothers from the United States and Canada (N = 20) to answer the following questions: (a) what are recipient mothers' motivations for participation in peer-to-peer breast milk sharing and (b) what is the relationship between receiving donated milk and mothers' stress and mental health postpartum? Transcripts were coded using an inductive approach and principles of grounded theory were used to analyze data. Results: Data were organized under two themes: (a) motivations for using milk from a peer and (b) milk-sharing and stress-related experiences. Motivations included health benefits, medical need, and preference for human milk over formula. Factors inducing stress were as follows: logistical stressors of securing donor milk and fear of running out of milk. Factors reducing stress were as follows: donor milk provided relief and comfort and its use reduced mothers' self-reported symptoms of postpartum depression and anxiety. Conclusions: Mothers participated in peer-to-peer breast milk sharing primarily because of health benefits for children. However, participation also had important psychological benefits for some mothers. Additional research and open discourse are needed to support mothers who choose to use milk from a peer and to promote safety of this practice.

Mothers who experience intimate partner violence can be resilient in maintaining employment during periods of abuse. The current qualitative study examines mothers’ experiences of abusive workplace disruptions as well as helpful responses from workplaces. Two main research questions are addressed: 1. What ways do abusive partners use issues related to children to disrupt mothers’ employment? 2. How do workplaces respond to mothers experiencing IPV? How do mothers show resilience? Mothers (n = 18) receiving services for abuse explained that abusive partners disrupted their work through compromising or withholding childcare, manipulating them through children, and jeopardizing child safety during work hours. However, mothers showed resilience when coworkers extend housing, childcare, and genuine concern for their situations. Implications for researchers, practitioners, and employers of survivors are discussed.

The majority of sex workers are mothers. Although participation in sex work is primarily driven by the prioritization of their children’s needs over their own, mothers are stigmatized, subject to poorer health, and lack access to quality health care and social services. Interviews with 25 mothers in Mumbai, India, were analyzed using theory-driven coding to reexamine participation in sex work in context of Gilligan’s three-stage ethic of care, a feminist theory of moral reasoning. Stage 1 (decision making focused on self) themes were (a) sex work served as a means to survival and (b) exploitative and unfulfilling relationships required a focus on self. The transition from Stage 1 to 2 theme was language of selfishness versus responsibility. Stage 2 (selflessness is goodness) themes characterizing the majority of narratives were (a) sex work is justified, (b) duty to prioritize care of others, and (c) self-sacrifice to achieve aspirations for children. The transition from Stage 2 to 3 had one theme: consideration of self. While Stage 3 represents women taking holistic care of themselves and others, the data did not reflect this. Reframing mothers’ participation in sex work using the ethic of care framework may support destigmatization, decriminalization, and security of human rights.