Reimagining inclusive education: addressing LGBTQ+ challenges in schools through the lens of decolonization

The ability to relate to culture, express oneself, and engage with different identities can be closely associated with the values of decolonialism. Nelson Maldonado-Torres studied the theories of decolonialism and colonialism and authored numerous articles that connect his theories to various philosophies involving African Americans, Latin Americans, Latinas, Latinos, and others.

Colonialism can be viewed as the prevention of differences within society. Maldonado-Torres (2005) states that “colonialism involves the dehumanization of one group of people through the devaluation of their customs and the denial of mechanisms of self-expression” (p. 154), which limits individuals from being who they want to be, both for themselves and for those around them. Similarly, colonialism is described as the “collapse of the intersubjective structures that would have allowed for a global sense of sociality to emerge” (Maldonado-Torres, 2020, p. 172), which again constrains freedom of expression and the ability to emotionally connect with others through shared interests or identities. Taken together, Maldonado-Torres's studies and theories of decolonialism aim to foster change toward greater social justice and the valuing of diverse experiences and perspectives.

These constraints generate resistance to individual expression and shape how people relate to and perceive differences in others. Decoloniality actively analyzes the constraints to reimagine a world that values diverse identities and acknowledges what was once “marginalized” to be included and seen. This perspective can expand to recognize LGBTQ+ issues, where challenging normative social structures and embracing diversity are essential to creating an inclusive world.

While colonialism focused on the involvement of dehumanization (Maldonado-Torres, 2005), decoloniality can be thought of as “rehumanizing the world” (Maldonado-Torres, 2016, p. 10). Rehumanizing can challenge humanity's representations and norms, enhancing understanding and openness to knowledge, practices, diversity, and interrelationality (Maldonado-Torres, 2016). In the context of LGBTQ+ topics, decolonial frameworks emphasize open-mindedness toward diversity in relationships and identifications. The following subsections will discuss how decolonization and LGBTQ+ individuals connect through fear and anxiety and what it means to challenge norms through the support of love, understanding, and a change of attitude. Ultimately, it will align with Maldonado-Torres's vision of decoloniality as a collective project that will continue expanding.

Colonialism and decolonialism have raised issues of fear and anxiety (Maldonado-Torres, 2016). Anxiety within the framework of colonialism and decolonialism signified “the legitimacy of the normative citizen-subject and the social, political, and economic order that sustains it” (Maldonado-Torres, 2016, p. 8), while fear emerges in the recognition of these anxieties and how citizens react upon it through different behaviors of evasion, microaggressions, and open aggression (Maldonado-Torres, 2016). Similarly, LGBTQ+ topics remain classified as sensitive or unspoken in specific settings regarding religion and culture. The anxiety here may be linked to the associations evoked by the term “LGBTQ+” or the outcomes that might result from what is discussed or taught in classroom environments. For instance, it may mean recognizing that heterosexual relationships are not the sole type of relationship, or learning that there are more ways an individual can identify other than terms such as “hetero,” “straight,” and “cisgender.”

Regarding decolonialism, fear refers to the reactions elicited by the topic itself (Maldonado-Torres, 2016). For instance, educational settings may limit the time spent on discussing LGBTQ+ identities because of fear surrounding parental backlash against the topic (Najarro, 2021). Students may also behave differently around others, as described in Baricevic and Kashubeck-West's (2019) article regarding microaggressions related to sexual orientation. Body language may change, rude comments may be utilized, peers may avoid each other, and violence can occur both physically and verbally, whether out of curiosity or an attack towards one's discomfort (Baricevic & Kashubeck-West, 2019). This pattern of microaggressive behavior connects to Maldonado-Torres's critique of colonial logic through the quote, “I think (others do not think, or do not think properly), therefore I am (others are-not, lack being, should not exist or are dispensable)” (Maldonado-Torres, 2007, p. 252). The quote reflects on Maldonado-Torres's theory that fear emerges from a perspective that defines certain groups as “lacking being,” which creates spaces where LGBTQ+ members feel excluded and are more likely to encounter microaggression, avoidance, and hostility.

Understanding the role of fear in educational spaces highlights how colonial logic shapes social interactions and limits what can constitute inclusive environments. This context will introduce how fears and anxieties one may hold can be shifted by fostering welcoming spaces that allow LGBTQ+ individuals to express their identities openly and in affirming, supportive ways.

Anxiety and fear are the pains that break inclusiveness because these feelings may cause one to hide who they truly are, worry about consequences, and experience vulnerability (Beagan, Mohamed, Brooks, Waterfield, & Weinberg, 2021). These feelings emerge from both opposing sides. One side may be attempting to restore what is considered the “norm” in the world, so anxiety and fear can arise from those “norms” diversifying in the world, such as the legalization of LGBTQ+ marriage in the United States. The opposing side, on the other hand, may develop anxiety and fear because they need to hide how they truly identify or the limitations and microaggressions received if they attempt to self-discover themselves (Evans, Nagoshi, Nagoshi, Wheeler, & Henderson, 2017; Le, Bradshaw, Wang, & Boekeloo, 2022; Miller, Vaccaro, Kimball, & Forester, 2021), as well as fear if one day their opportunities and rights will be removed from them. Thus, Maldonado-Torres (2016) acknowledged that:

Rather than modifying perceptions to fit the present image of heteronormative standards or neglecting the education around LGBTQ+ topics (i.e., the existence of same-sex couples or gender transition), expanding opportunities for educational understanding and societal difference can help move toward “rehumanizing the world” (Maldonado-Torres, 2016, p. 10).

Decoloniality aims to promote love and understanding because, without it, there may be a lack of connection to those around us, learning new knowledge, passing on wisdom, comprehending the fears and anxieties that appear, and, in turn, the image of “true philosophy” is unreachable (Maldonado-Torres, 2016, p. 22). Love and understanding of LGBTQ+ individuals can lead to feeling accepted and seen by others (Baricevic & Kashubeck-West, 2019; Najarro, 2021). Being seen can come in various forms, such as being part of a club like the Gay-Straight Alliance (GSA), connecting with other queer peers, and feeling a sense of belonging in the classroom through inclusiveness of content (Baams & Russell, 2021; Hall & Rodgers, 2019; Wilson & Liss, 2022). There may not be a straightforward way of telling how LGBTQ+ individuals are viewed outside of the school (i.e., how LGBTQ+ perspectives are visualized at home, such as welcoming and accepting of how one identifies or feeling the need to hide their identity from others outside of school grounds), so showing love and understanding through a safe environment can increase their educational engagement, trust, and secureness with their peers, teachers, counselors, and administrators (Baricevic & Kashubeck-West, 2019). The same values apply to staff members, such as creating a safe work environment that is inclusive of all, being open to learning new strategies or best techniques that queer and allied staff may find supportive in their classrooms, and addressing school safety and mental health (Baams & Russell, 2021; Beck & Wikoff, 2020).

Learning to love and understand starts with the vision of open-mindedness, which can also mean adopting a new attitude. What goes through one's mind may be geared toward the beliefs one holds about specific subjects. Connecting attitude to decolonialism can mean turning away from the “metaphysical catastrophe [and turning] to the metaphysical and material restoration of the human and the human world” (Maldonado-Torres, 2016, p. 22). It inevitably links back to society's standards and beliefs about “normality” and “abnormality.” The goal of a decolonial attitude is to understand the interpretations that shape one's perspective, then to take actions to adjust one's mindset toward a more inclusive environment (Maldonado-Torres, 2016). Thus, it means comprehending the perspectives one gains around LGBTQ+ topics that may influence the attitudes and behaviors that one demonstrates. Rather than focusing on the negativity in LGBTQ+, a shift in mentality can involve being mindful of body language when interacting with students (Baricevic & Kashubeck-West, 2019). Another way to encourage an open mindset is by separating personal beliefs from educational practices. The most significant rule as educators is to ensure students feel safe and welcome, which can be achieved by preventing discrimination, enforcing policies, and helping them feel included in their learning (Day et al., 2020; Najarro, 2021; Wilson & Liss, 2022). Separating biases from one's personal life can help one stay level-minded in education, see students and staff members from a neutral perspective, and make appropriate decisions during difficult or vulnerable moments.

Maldonado-Torres (2016) considered decoloniality as a project in the works, an “attitude that keeps subjects and collectives open to growth and corrections” (p. 31). This ongoing process involves questions arising from the discovery of new pathways. In contrast, colonization attempts to steer people along a fixed route that may suppress curiosity and discourage divergence from what is considered normal in societal manners (Maldonado-Torres, 2016). Within this context, LGBTQ+ topics can be significantly impacted by colonial representation. For example, colonial narratives may shut down discussions regarding sexual and gender diversity in educational settings, deeming them inappropriate. People may oppose these topics being taught and argue that inclusive policies meant to protect and affirm all students are unnecessary. Such dynamics highlight the importance of decolonial approaches in fostering inclusivity and challenge oppressive structures.

Hence, decoloniality promotes inquisitiveness and the discovery of answers, as no individual holds all the answers to every question (Maldonado-Torres, 2016). That is the beauty of learning, as it is about expanding knowledge. Thus, the collective project of decoloniality is when “subjects give themselves to each other and are receptive to each other in love, understanding, and their shared rage against modernity/coloniality” (Maldonado-Torres, 2016, p. 31). Concerning LGBTQ+ inclusion, it entails collaborative efforts to create inclusiveness, such as having student clubs and mental health check-ins, enforcing policies that can reduce discrimination, enhancing safe spaces, and building positive practices in the classroom when teaching through the curriculum (Baams & Russell, 2021; Cardinal, 2021; GLSEN, 2020; Le et al., 2022). Cultivating love and understanding helps build trusting relationships among students, peers, and staff. It can allow students and staff to feel secure and may encourage them to open up about problems they face and to gain the support they need. The idea of “their shared rage against modernity/coloniality” (Maldonado-Torres, 2016, p. 31) can represent shutting down inappropriate behavior or discrimination about LGBTQ+ topics, having the discussion to reinforce behavioral corrections, and fighting back on the whys around teaching LGBTQ+ education in the classroom with a solid curriculum toward connections and awareness around discrimination, violence, and absentee rates in schools.

Finally, Maldonado-Torres (2016) emphasized that decoloniality can help one carve “the world of [the] you” (p. 29). Maldonado-Torres (2007, 2016, 2020) addressed the topic of “the you” formed through a community in different articles. Learning and forming bonds with one another help restore love and understanding among others unbounded by one's differences (i.e., race, sex, class, and sexuality) and instead demonstrate what it means to live and exist together. Therefore, in the LGBTQ+ context, the goal of “the you” as educators involves exploring various ways of thinking and creating bonding opportunities, such as clubs, to ensure that all students feel welcome in their schools and classes, while also implementing policies to advocate for everyone. It all represents the pieces that students receive throughout their learning, which can neutralize the world they see into a place of community, knowledge, and advocacy for diversity.

Fostering “the you” highlights how important it is to form a community where everyone feels valued. However, despite these efforts, challenges may still arise for LGBTQ+ individuals in schools. Therefore, exploring decolonial perspectives can help analyze how incidences of exclusion or bullying may impact LGBTQ+ students' academic performance through grades, attendance, and social groups.

Across educational settings—from K-12 schools to universities and faculty environments—the LGBTQ+ community has faced the hardship of bullying and harassment for their sexual orientation and sexual identity. Such behaviors can manifest as discriminating against or excluding their peers because of their opinions or discomfort around LGBTQ+ identifying members (Hall & Rodgers, 2019), or on occasions where some people think LGBTQ+ members do not “fit in.” It was reported that 87.3% of LGBTQ+ students were harmed through assault, bullying, and harassment from their peers in GLSEN's National School Climate Survey from 2017 (Gorse, Bacolores, Cheung, & De Pedro, 2021). Bullying and discrimination can occur when students make different derogatory comments (Mathies et al., 2019), engage in violent behaviors, make students feel unwelcome or excluded from groups, and cause compromising relationships between classmates and friends (Hazel, Walls, & Pomerantz, 2019). These adverse behaviors create a negative impact on LGBTQ+ students regarding their school connections, sense of belonging, and their overall mental health.

Educational setting are often one of the first places where diversity and inclusion can enrich students' perspectives. Schools are places where people can learn about different forms of education and interact with others of varying races, ethnicities, beliefs, and more. They are places where people can learn together and receive an inclusive education. However, the environment does not always feel inclusive because of the way content is taught, what content is considered “appropriate” for learning, and the negative behaviors of bullying and discrimination that students face throughout their academic years. Students who are bullied because of their sexual orientation have a higher chance of feeling disconnected from their education due to the lack of support (Baricevic & Kashubeck-West, 2019; Day et al., 2020). Harassment toward LGBTQ+ students impacts their academic performance, causing them to be less engaged, increasing absences from their courses, lower grades, and higher chances of dropping out (Mathies et al., 2019; Payne & Smith, 2018). Mathies et al. (2019) also claimed that adverse environments, such as stigmas and prejudices around the campus, affect LGBTQ+ students and their likelihood of withdrawing from being active members on school grounds and from their engagement in their learning. For instance, dropout rates increase for LGBTQ+ students because of issues regarding an unsafe environment, and the feelings of mental health distress take a toll on their motivation to stay in school (Hazel et al., 2019), as there is the fear of students facing harassment either every period, every day, and potentially by multiple people. A study by Patterson et al. (2021) focused on how negative experiences can impact behavioral issues, such as students facing mental health challenges, especially in stigmatized settings. Patterson et al.’s (2021) article addressed the studies examining those behavioral challenges that resulted from homophobic stigmatization in countries such as the Netherlands, Italy, the United States, Canada, and Australia.

From another perspective on school connectedness, Simons et al.’s (2021) article discussed queer identities among educators. One of their sections addressed the process of disclosing their minority sexual orientation, and, depending on the environment, it could lead to positive or negative outcomes for the educator and the school, such as helping the school become more inclusive or enhancing its curricula (Simons, Hahn, Pope, & Russell, 2021). From an opposing viewpoint, some of the educators discussed the harassment they faced because they identified as lesbian (Simons et al., 2021); thus, coming out to students or other staff members may be a gamble on the support they may or may not receive, along with potential backlash from other people (i.e., parents). The teachers concluded that one's professional and personal identity should be kept separate from one's career (Simons et al., 2021). Furthermore, Beagan et al. (2021) discussed that if teachers do disclose their sexuality, similarly to how students are treated, there can be issues of gossip, loss of respect, and false accusations that may impact the teacher, which is also a form of bullying and harassment toward themselves and their career.

LGBTQ+ members being faced with backlash, bullying, harassment, and withdrawal of their education demonstrates the removal of their ability to feel safe. These issues closely align with Maldonado-Torres's concept of “coloniality of being,” which is defined as “the denial of humanity to certain peoples” (Espinosa Miñoso, Lugones, & Maldonado-Torres, 2022, p. 49). The denial can be visualized as an obstacle to the appropriateness of what is considered right and wrong in social views. It is also an obstacle to modernization, preventing the ability to effect social change and adapt to a rapidly changing world. Limiting the safety of those who identify “differently” or preventing content that does not align with particular cultures and mindsets removes the structure of the world, preventing it from continuing to change and modernize with future generations.

Students who feel unsafe in school also affect their sense of visibility and belonging among others. Hall and Rodgers (2019) discussed how hostile school climates impact students' safety and sense of belonging. LGBTQ+ individuals often hear negative slurs or anti-gay terms (i.e., “dyke” or “faggot”) and derogatory messages from their surrounding peers or staff members (Baricevic & Kashubeck-West, 2019; Beck, 2020; Hall & Rodgers, 2019). Students may fail to report these incidents, which is about 57% of those who receive harassment, according to Hall and Rodgers' (2019) article, as they fear that educators will judge them and not take them seriously (p. 24). From the number of times students may hear negative attachments to different sexual orientations, there is a chance that they may experience a sense of isolation. Evans et al. (2017) mentioned several isolation experiences in their article. One focuses on isolating what they disclose to their peers (i.e., friends, families, and teachers), as they feel speaking up about it may put them at risk, making them feel excluded and unwelcome (Evans et al., 2017). However, Evans et al. (2017) added that because students may hide their identity, the “dishonesty” with themselves and their sexual orientation causes them to feel excluded from the LGBTQ+ community.

Another area of concern revolves around school social groups, where particular groups may cause discomfort for LGBTQ+ students and, again, impact their inclusion in social settings. For instance, a social group that focuses on “dude” and “bro” culture in Miller et al.’s (2021) study influences and attracts students of hypermasculinity and is anti-LGBTQ+. Although the article primarily focuses on science, technology, engineering, and mathematics (STEM) majors, there is a notable lack of research on gender and sexual minority students in STEM fields and learning environments (Miller et al., 2021). The article addressed STEM majors such as engineering “often promote hegemonic masculinity and heteronormativity” (Miller et al., 2021, p. 341), creating an unwelcoming environment for LGBTQ+ students pursuing engineering. Hegemonic masculinity also concretes stereotypes and stigmas around privileges such as masculine behavior and heterosexuality (Miller et al., 2021), which can disrupt the work of openness and diversity schools and campuses are creating in welcoming students of all identities. According to Miller et al.’s (2021) research, being fully part of the “dude” or “bro” culture, a student would need to identify and perceive as “a masculine, cisgender, heterosexual man, without exceptions” (p. 349). Even if a student can participate while hiding their identity (i.e., passing as heterosexual), they know they will not be truly accepted because they do not meet the group's requirements (Miller et al., 2021). In addition, discussions and jokes that revolved around offending or expressing anti-LGBTQ+ behavior were considered normal within the dude culture (Miller et al., 2021), causing discomfort and dislike for students overhearing jokes in that environment, along with making them feel inferior to heterosexual men or the hypermasculine behavior.

Building off of Miller et al.’s (2021) article, the image of hypermasculinity interrelates into one of Maldonado-Torres's (2016) theses regarding coloniality and decoloniality, specifically thesis number four that states “The immediate effects of modernity/coloniality include: the naturalization of extermination, expropriation, domination, exploitation, early death, and conditions that are worse than death, such as torture and rape” (p. 16). The image of hypermasculinity or masculinity was closely associated with violence or misogyny, and was first focused on colonized women, who are not protected by gender norms. The violation that colonized women received didn't need justification, as there was no punishment that masculine men required to uphold. Through time, the idea of neutralizing violent masculinity expanded to encompass other marginalized identities such as blacks, natives, trans, and homosexual beings (Maldonado-Torres, 2016, p. 17). Thinking back on Miller et al.’s (2021) article, there will still be people or groups that continue to uphold the stereotypes that classify them as masculine or hypermasculine, whether violence is portrayed in society or not. In an educational setting, this type of social group creates limitations for students who may express a little more emotion than a stereotypical man should, for those who want to express their different clothing styles, and for those who are discovering their identity along the way and want to express it. This not only can put them in danger of harm through jokes, bullying, and discrimination, but also causes them to close off being who they are around others and themselves.

Furthermore, opening up about one's sexual orientation may result in social group relationships changing. Baricevic and Kashubeck-West (2019) identified several microaggression categories that may occur in schools, including denigration, changes in relationships, and lack of recognition. LGBTQ+ students may encounter (1) verbal and non-verbal actions through rude comments or body language, (2) avoidance or limited interactions from peers, (3) violation of privacy, such as asking uncomfortable questions even when it is driven by curiosity, and even (4) mixed signals around their acceptance (i.e., feeling accepted in schools because of policies, but do not receive the same level acceptance outside of schools, vice versa) (Baricevic & Kashubeck-West, 2019).

Opening up about one's sexuality to a social group, whether it is family, friends, or other important people in the student's life, is terrifying, even if the student knows they will be supported. There will always be the fear in the back of one's mind of a negative response, a bad outcome, or a reaction the student was not expecting, which can build anxiety about the situation. Then, to receive an inadequate response after building up the courage to tell someone important how they identify and feel, it can degrade and negatively impact one's mental health, such as replaying the scenario in their head or wishing they could go back in time to undo what caused the relationship to change. Either way, their thoughts and feelings are affected and clouded, which could lead to shutting down their minds and surroundings and avoiding tasks or others around them.

According to Demissie et al. (2018), LGBTQ+ students face higher risks of well-being and health issues than their heterosexual peers. Some examples are substance usage, suicide ideations or attempts, lack of nutrition, and depression (Demissie et al., 2018; Gorse et al., 2021). In Tavarez's (2022) article, students who identify as bisexual have higher risks of mental health concerns compared to lesbian and gay students, as there is not much engagement and connection focused on bisexuality. Thus, bisexual students do not often feel recognized for their identity or are viewed more negatively compared to their homosexual peers (Tavarez, 2022).

LGBTQ+ students often encounter stressors about their identity, and sometimes, it causes them to find ways of shielding or protecting themselves from those exposures by acting indifferent or ignoring situations (Tavarez, 2022). Wilson and Liss (2022) discussed that stressors targeting their sexuality and gender could cause them to internalize these issues, such as “expectations that mistreatment will occur in the future, and internalized negative self-views (e.g., internalized homophobia)” (pp. 110–111). Similarly, Mathies et al. (2019) discussed the negative impacts of phrases such as “that's so gay” or “no homo,” another form of bullying, and their effects on student mental health, which can increase their self-isolation around schools and campuses.

For teachers, Beagan et al. (2021) addressed the image of looking queer and how that impacts one's self-perspective, such as appearing more heterosexual (i.e., “less queer”) to avoid stigma and feel on the same level as other heterosexual-identifying staff, especially when applying for higher positions. On the other hand, being viewed as “too queer” increases vulnerability and has them hiding a part of themselves to uphold something like hetero norms (Beagan et al., 2021, p. 199). The thought of hiding one's image makes one less truthful to oneself. On the other hand, displaying one's image, such as the way one dresses, can open the door to repercussions where assumptions can be made about the person's sexuality and lead to negative behaviors and actions against them. As a result, the repercussions may lead them to feel unhappy in their careers and potentially seek a place of greater acceptance (Beagan et al., 2021).

LGBTQ+ individuals whose mental health is affected are often those striving to express their identities, learning about who they are, wanting to be themselves around their peers, and showing that there is supportive representation for others. Being human is about learning and exploring who we are as individuals. Maldonado-Torres (2017) stated that “The universality of human rights is delimited by what is considered to effectively constitute the state of being human in the first place” (p. 117). Maldonado-Torres's quote demonstrates that there is a limit to what “being human” can mean, or who can be human. It marginalizes people who do not fit the said criteria, and causes those who do not fit, in this case, LGBTQ+ identifying members, to feel excluded. In another article, Maldonado-Torres (2016) also states that:

The quote also questions the meaning of “human,” where those who are marginalized and colonized may not be recognized or viewed as less than those who are not. Therefore, those who are mistreated and viewed differently because of how they identify can experience internal conflicts or struggles within their thoughts, which can manifest physically through their well-being, potentially leading to a sense of disconnection from who they are with themselves and with those around them. Thus, to create impact and reduce the number of people experiencing various mental health challenges through reactions and responses, there should be a way to reimagine inclusivity everywhere.

Maldonado-Torres (2017) suggests that individuals should come together to redefine what it means to be human, or humanism, which can then help decolonize the concept of being human, thereby facilitating the “decolonization of human rights to occur” (p.117). Decoloniality, as an ongoing process, encourages people to visualize diversity and to be open to expanding their knowledge through new experiences (Maldonado-Torres, 2016), to “demand more rigorous knowledge for building a qualitatively better society” (Maldonado-Torres, 2016, p. 31). It can mean creating safe spaces for students and faculty, shutting down as much as possible the slurs, phrases, and words that can harmfully impact those around them, and demonstrating in education that diversity is real and that the people one interacts with daily have their own stories and lives to live. While people can choose the values they live by, their beliefs, and what is considered right and wrong, fostering kindness should be a non-negotiable principle, as it benefits others and one's own mental and emotional health.

Students identifying as LGBTQ+ receive backlash about their sexuality, their looks, and their attractions, while students who identify as minorities are bullied because of their race, ethnicity, culture, background, and so forth. Thus, students who identify as both a minority and a part of the LGBTQ+ community have a higher rate of experiencing more profound stress and harassment than others (Gorse et al., 2021). For instance, Gorse et al. (2021) addressed that Asian American students identifying as LGBTQ+ experience a deeper intensity of distress, such as “racism from their white LGBTQ+ peers while also encountering anti-LGBTQ+ sentiments from their [Asian American] communities” (p. 907). There were also issues of Asian LGBTQ+ students being involved in physical fights, otherwise feeling “threatened with weapons” (Gorse et al., 2021, p. 911).

Another article also focusing on LGBTQ+ Asian American students stated that being a minority and being queer is disproportionately impacting their well-being and comfort level (Le et al., 2022). For instance, Asian Americans are often viewed as upholding reputations and adhering to a certain level of obedience to their families (Le et al., 2022). Thus, those who face discrimination from the LGBTQ+ community because of their race and ethnicity are highly affected regarding their mental health (Le et al., 2022), especially if Asian Americans are already hiding their sexual identities from their family. Maldonado-Torres (2007) states that human differentiation takes four forms: race, caste, gender, and sexuality. He argues that colonial systems use these categories to distinguish humanness, those who meet the “norms,” while marginalizing those who do not fit. Visualizing these categories through the lens of LGBTQ+ Asian Americans, heteronormativity and racialization overlap to cause feelings of exclusion, feeling misunderstood, and being labeled as “different,” foreign, and devalued for their identity. Maldonado-Torres demonstrates that colonial systems shape humanity, which can be obscure, leaving behind those who have multiple marginalized identities. Thus, Maldonado-Torres's framework acknowledges that the marginalization that LGBTQ+ Asian American people face connects to race, gender, and sexuality as a tool to exclude certain bodies from feeling welcome for their identity.

Many of the articles on LGBTQ+ and education also include different methods of how schools and staff members can help support LGBTQ+ students to minimize the severity of bullying, discrimination, and mental health concerns. For instance, schools with GSA clubs have lower risks of discrimination and a more substantial presence of support and mental health (Baams & Russell, 2021). Demissie et al.’s (2018) article analyzed the importance of supportive places for students, including a GSA system, appropriate staff training, and even a supportive curriculum that addresses issues, concerns, and practices, as these are ways to create better opportunities for positive mental health connections. Some examples of support include creating safe spaces through curricula, implementing school-wide policies, and advocating for LGBTQ+ students.

Approximately “60 percent of LGBTQ students felt unsafe at school because of their sexual orientation, 42.5 percent because of their gender expression and 37.4 percent because of their gender” (Najarro, 2021, para. 24). Curricula are designed to help the mind view content from academic perspectives while learning and expanding what they know into something more through logic, discussion, and an open mindset. To help create safe spaces during sensitive topics, it is more about how the material is presented rather than the material itself. Najarro (2021) addressed the importance of LGBTQ+ curricula to reduce the number of students who may feel unsafe because of their identity. Schools are encouraged to provide social support for students, while Day et al. (2020) note that LGBTQ+ students may also receive support outside of school. Enhanced support through policies, programs, and curricular representation can help students feel more positively represented among their peers and teachers. Wilson and Liss (2022) stated that a sense of belonging increases positive climates within schools and campuses and lowers risks of depression and suicide for LGBTQ+ students. It can also reduce the amount of victimization and reduce issues of substance use (Day et al., 2020).

According to Najarro (2021), “only 19.4 percent of LGBTQ students said they were taught positive representations of LGBTQ people, history or events in their schools with 17 percent saying they were taught negative content about LGBTQ topics” (para. 26). The history we learn and the topics that are discussed in the classroom have their difficulties around what is undesired and what is favorable to learn. The curriculum should not mean neglecting one side over the other. It means balancing both the good and the bad because it opens a broad perspective for discussion, to understand the wrongs in the past, to recognize the growth through the years, to show that there are multiple reasons to learn from the past, understand the many perspectives, and raise awareness of the diversity of people in the world. For instance, having a discussion or lesson around LGBTQ+ topics in a classroom can open students up to learning and understanding themselves while seeing the resources they can have (Najarro, 2021), the clubs where they can see themselves fitting in, and potentially staff members who can provide them the support in their education. A fourth-grade teacher, Alex Parker, had students asking questions about LGBTQ+ topics in class because, outside of school, students may have observed or encountered these topics and are curious about them, such as seeing pride flags and wanting to learn more about their meaning (Najarro, 2021). It allowed Parker to have an open conversation with the class about acceptance, discrimination, and identity, driven by the students' curiosity (Najarro, 2021).

Policies are also an essential aspect of reducing negative behaviors among students. Hazel et al.’s (2019) article discussed a low percentage of support and policy involvement from a study by Kull et al. (2015). The study stated that only 20% of schools in the USA had anti-bullying policies, while “only 10% had gender inclusive anti-bullying policies” (Hazel et al., 2019, p. 433). Educators are encouraged to uphold policies that support student safety, and teachers should also take time to discuss these matters in the classroom as a learning opportunity for students, as the issues address everyone without targeting anyone specifically. Day et al. (2020) drew on anti-bullying policies to reduce suicidal ideations and harassment because of a student's identity, as the policy can help promote better self-esteem for LGBTQ+ students.

Similarly, Cardinal (2021) suggested having a zero-tolerance policy that aims to protect from any discrimination or harassment faced because of one's sexual orientation and gender identity. In addition, Cardinal (2021) explained that policies can be implemented and deliver a message to everyone, but using an inappropriate method to address a problem can make the policy ineffective. Hence, Cardinal (2021) observed that “using a proactive approach rather than reactive [can create] open dialogue, model[ing], and teachable moments [surrounding the issue]” (p. 18).

GLSEN (2020) stated that LGBTQ+ teachers are essential to supporting all LGBTQ+ students, as they are more likely to engage in training, discussions, and other activities related to LGBTQ+ curriculum and practices. The article focused on how LGBTQ+ teachers face barriers toward inclusive curriculum and the risks to their jobs if they identify as LGBTQ+ (GLSEN, 2020). An article by Lee (2020) noted that LGBTQ+ teachers may experience marginalization or exclusion based on their identity; thus, they may empathize and be passionate about creating inclusive practices, sharing them with other staff members, and ensuring that all students and staff members are seen and respected. Thus, policies should also create awareness and protections for teachers, such as protecting them from being fired because of their sexual identity and orientation, or from taking a stand for more inclusive support (GLSEN, 2020). Teachers may not need to disclose their sexuality to take a stand in supporting LGBTQ+ curriculum. However, there should be policies that protect teachers who do, such as Simons et al.’s (2021) reading regarding increasing inclusiveness with people disclosing their sexual orientation. Students with LGBTQ+ or ally teachers can build a safe space with them, create appropriate policies, raise awareness toward hostile environments for everyone and be starters and advocates for students, such as GSA spaces.

There is plenty of discussion about anti-discrimination or no-tolerance policies, but not much around policies that support intersectional inequities. For instance, minority students may face higher rates of victimization, more substantial emotional distress, and minority stress compared to their white counterparts (Gorse et al., 2021). Thus, there may be a lack of depth and awareness of the experiences that different ethnic groups can have when expressing their identity and being themselves (Gorse et al., 2021). Some examples of training and resources may focus on understanding intersectional identities, disproportionate bullying, discussing rates of school LGBTQ+ victimizations among different ethnicities, and helping diversify and open inclusive cultures in GSA spaces (Gorse et al., 2021).

Learning about the LGBTQ+ community through a designed curriculum and having policies that prevent violence in schools is already a start to building safer environments for students. However, ensuring that LGBTQ+ students feel supported, included, and recognized for who they are is vital to a well-rounded educational experience (Beck, 2020). All staff members contribute to student safety, including teachers who deliver an inclusive curriculum, administrators who cultivate a welcoming environment, and school counselors who advocate for LGBTQ+ students. Beck and Wikoff (2020) noted that, in addition to advocating for all students, counselors find ways to share their discoveries through professional development with their school staff. The counselors who participated in Beck and Wikoff's (2020) study explained their goals for using the pieces of training to enhance reflection and growth to support the LGBTQ+ population, such as “mentor[ing] other colleagues and prepare the next generation to engage in [advocating for LGBTQ+ students]” (p. 7).

The different supportive environments are fluid with one another. For example, having policies within schools can make learning enriching and flexible, reducing harm and violence while protecting those passionate about making a change and sharing their knowledge with those around them (Cardinal, 2021; GLSEN, 2020; Lee, 2020). The curriculum becomes educational and raises awareness among students and staff members about inclusivity, safety, and availability of resources and extracurriculars for all (Beck, 2020; Demissie et al., 2018; Payne & Smith, 2018). Finally, awareness deepens into advocacy to create a supportive stance, build best practices, address mental health, and enhance school safety (Baams & Russell, 2021; Beck, 2020; Beck & Wikoff, 2020). It all represents a cycle of support, driven by students and staff members in the school community.

Colonialism is tied to multiple terms, such as racism, domination, and violence (Maldonado-Torres, 2016). From an LGBTQ+ perspective, acts of bullying, discrimination, and causing members to feel inferior could be understood as colonial violence, as they rely on coercion and hostility to show power and gain control of what is “right” and “wrong.” The changes being made to create support for LGBTQ+ education can be visualized as postcolonialism. Espinosa Miñoso et al. (2022) described postcolonialism as “not only about describing ‘this’ society instead of ‘that one,’ or describing ‘then’ versus ‘now,’ but about re-interpreting colonization as part of a transnational and transcultural global process” (pp. 45–46). It is not about comparing past issues with current ones, nor does it mean that one perspective is right over the other. Instead, it is about adapting what was colonialized and approaches for moving forward. For LGBTQ+ education, postcolonialism can mean going through the process of transitioning together. It can be about rewriting what was visualized as “right” or “wrong” about LGBTQ+ in education and reframing it around the power of a support system to build a foundation that promotes and advocates inclusion in a world filled with diversity.

In addition, Espinosa Miñoso et al. (2022) discussed the “matrix of domination” (p. 52) to visualize why different issues may occur. It is through:

Thus, formulating better practices to provide support for a safe and well-rounded education means discovering and understanding the harsh experiences LGBTQ+ members face through their sexual orientation and identity. Hence, learning information from LGBTQ+ staff members (Lee, 2020), sharing experiences, breaking down issues that may arise because of the topic itself (Patterson et al., 2021), and practices to help advocacy (Beck & Wikoff, 2020) can be ways of strengthening person-to-person connections while reducing the potential opportunities for violence and harm.

Navigating educational environments can be particularly challenging for LGBTQ+ individuals when safety, mental health, and inclusion are at risk. In many of the readings, LGBTQ+ members are bullied and excluded and of those occurrences, only a small percentage are reported for someone to make a change and stop the hostility (Hall & Rodgers, 2019). As the intensity of those issues arises, LGBTQ+ members face more vulnerability toward the environment they are in, feel isolated, or feel like an outcast among the people they are around (Evans et al., 2017). Those feelings lead to academic and health risks that no person should have to endure because of how they are treated. Maldonado-Torres's framework explains how coloniality systematically positions certain groups as undervalued or ones deemed fully human. It demonstrates the absence that LGBTQ+ individuals experience because of issues of isolation and dehumanization. Thus, actively implementing changes and ensuring they remain represented can contribute to the project of decoloniality and to the formation of communities, benefiting everyone and creating a healthier environment for all students and staff. Whether it is about implementing a zero-tolerance policy, creating GSA meetings, holding practical training for all staff and colleagues, or even slowly building an LGBTQ+ inclusive curriculum in the classroom, they all are about decolonial practices that challenge and question the default normativity, such as stopping negative behaviors early, protecting students and staff for how they want to be identified, along with showing the support that LGBTQ+ members need no matter the time and place.