IndexPurpose of the StudyLiterature ReviewDiscussionConclusionThe issue of LGBT adoption or foster care, whether or not living with a partner, remains controversial. There is a view that such applicants should not be excluded from consideration provided they can demonstrate to an agency that they can provide a home in which the child's best interests would be safeguarded and promoted. Others believe that placement in an LGBT community could never be in the best interests and could never provide a suitable environment for the care and education of a child. Despite welcome legal changes, the realization of lived equality is unlikely to be achieved for a long time to come. For example, "gay-bashing", pejorative stereotypes and disrespectful jokes are still common in the UK. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay With the current shortage of foster and adopters, the Department of Children's Services is under pressure to increase the number of families able to care for children. Therefore, the research aims to identify social attitudes towards sexuality and associated lifestyle patterns. Equalizing the rights of different groups and dismantling institutional and social barriers to the evaluation and adoption of adoption and foster care. Purpose of the Study Lesbian, gay, bisexual and transgender (LGBT) adoption and fostering is currently legal in many countries, including the United Kingdom (UK). According to Cocker and Brown (2010), over the last 15 years the United Kingdom (UK) has witnessed a profound change in the way in which lesbians and gay men have been located and recognized socially and politically. Similarly, recent decades have seen growing controversy over lesbian and gay parenting. Nonetheless, I think it's fair to say that LGBT adoptive parents and foster carers have helped diversify family forms in the UK. LGBTQ communities were further liberated by the legalization of same-sex marriage in 2013, representing a largely positive stance towards LGBT parenting (ref). However, same-sex marriage is still one of the major concerns that continues to take center stage in many countries around the world. According to the Department for Education (DfE), 1 in 8 adoptions in the UK are by LGBT couples. The rise of LGBT parenting in the UK has transformed the way people think about family functioning in a multicultural society. While there has been great social progress for LGBT communities, their journey to parenthood still faces challenges. With these challenges, Cocker and Brown (2010) argue that the paramountcy of child welfare must remain central to developments in adoption and fostering. practice. Therefore, deconstruct the accepted discourse of anti-discrimination practice (ADP) to enable new understandings of working with diversity, as this remains a central tenet of effective social work practice. It is important to address these issues (specific to gay and lesbian adoptive parents) so that social workers can examine their personal biases to make informed choices and configure the social paradigm of what comprises a family. I hope that the study has highlighted further areas for research development and enriched practitioners' knowledge of these issues. As well as creating a new climate where there is a much greater emphasis on social acceptance and inclusivenessof LGBT people in adoption and foster care. On top of this, there is an urgent need for more adopters and foster carers in the UK. In 2016, 9.6% of all adoptions in England were for same-sex couples. An increase compared to 8.4% the previous year. In 2018, around 460 of the 3820 adopters, or 12% in England, were same-sex couples. Although LGBT families, through adoption and foster care practices, have become a hub of diverse family configurations, such parenting continually involves controversy. On a more personal note, I come from a country and culture that has very strong homophobic views and opinions . This is also seen in the country's laws such as the Offenses Against the Person Act 1864 (OAPA), also known as the "Buggery" statute. This law means that same-sex marriages have been constitutionally banned since 1962. Homosexual acts are illegal in Jamaica under section 76 of the law which imposes penalties of up to 10 years' imprisonment with hard labour. With such a strong cultural and religious influence, it is important for me to be aware, sensitive and competent in working with issues related to social difference, the aspect of difference in beliefs, power and lifestyle to avoid unintentional discrimination. Burnham (2013) postulates that “social graces” help people to explore more fully the influence of particular aspects of life that may have a dominant presence or, alternatively, may be invisible or unobserved, as well as facilitating reflection on social differences. Therefore, this research is relevant to social work practice as it aims to explore the extent to which discriminatory practices remain and deconstruct the accepted discourse of anti-discriminatory practice (ADP) to enable new understandings of effective working with diversity, as this is a central principle of effective social action. work practice. Arguably, social workers need to be able to work inclusively and facilitatively with all people, ensuring that negative discrimination experienced by clients is mitigated. For the development of adoption practice, the welfare of the child always takes the lead as enshrined in the Children's Act, 1989; 2004. Therefore, highlighting social barriers for prospective LGBT parents through a systematic review of existing literature will enable professionals to identify barriers for gay and lesbian adopters and foster carers and how social workers can respond to both individual identities than to different family norms. to enable effective adoption/foster care. Keeping in mind, this thesis is geared not only to combat discrimination but also to provide better support to LGBT people through the adoption process. Literature Review Based on the literature, this chapter outlines some of the experiences of LGBT applicants who choose to adopt or foster children. The collected literature indicates that homosexuals were seen as an inherent threat to institutional heterosexuality, children, family life, and morality. These perspectives are evident in legislation that has historically regarded homosexuals as criminals, deviants, and mentally ill. Section 28 deliberately established that same-sex families were inferior as they were fake rather than real family relationships. The privileged status of heterosexuality means that it is seen as natural, normative, morally neutral and ideal and is, therefore, the preferred living arrangement in which to raise children. This is further supported by Hicks who notes that although gays and lesbians are now legally documented in the adoption andof foster care, some families are inadvertently highlighted as the most "authentic". Conversely, fears abound that if children were to be raised by same-sex couples they would be stunted in their development, subject to sexual abuse and bullying, or would grow up lesbian or gay themselves. According to Logan 2001; Hicks 2005, The Adoption Act of 1976 allowed the adoption of children by single people, and in the late 1980s some gay men and lesbians were successful in their applications to become foster and adoptive parents. However, many have not openly declared their sexuality fearing that this would jeopardize their chances of approval, as when they do they have received no positive responses from agencies, so the practice has remained hidden. Opposition to lesbian and gay foster care and adoption was based on stereotypical and discriminatory assumptions. Although evidence has shown that children raised by lesbian or gay carers are no more disadvantaged than those raised by heterosexuals. There remained room for discrimination against LGBT people whose “chosen lifestyle” might be considered inappropriate for adoption or fostering. However, the late 1980s and 1990s saw a "quiet revolution" as lesbian and gay men "pushed against socialization, legalities and practices to realize their desire to foster or adopt children." Arguments were later made that married heterosexual couples are always best for children and that adoption by same-sex couples should be banned, used only as a last resort or in circumstances that demonstrate that past prejudice has continued pathologists and lack of knowledge of the front The reference staff in the treatment of LGBT people in public institutions persists in many European countries They may refer to their prejudices and beliefs, as well as common myths and stereotypes that perpetuate misinformation and negative social attitudes in the. towards LGBT people (Morrow, 2006). For those families that deviate from the traditional hetero-nuclear form, the impetus to show the positive nature or meanings of such relationships will be greater. This indicates that acts of performance are influenced by broader power relations and may be open to different interpretations. Those groups that do not fit into the dominant or culturally recognized forms of a family may inadvertently fall outside of “larger systems of meaning” (Finch, 2007, p. 67). Demonstrating that the recognition of “family” remains highly dependent on broader dominant cultural meanings that lie beyond heteronormative models of parenting. Hicks (2014), Morris (2013) and Saltiel (2013) have argued that within this late modernity, professionals should be able to recognize the variability of the family and challenge assumptions about what a family is or can be. Discussion In an attempt to explore this often controversial topic, according to Gianino (2008) LG people who choose to adopt experience a phase of deep reflection to overcome introjected negative stereotypes about same-sex parenting. Largely due to heteronormative assumptions that are widely ingrained in social institutions and relationships, particularly the assumption that the LGBT community is unsuitable for parenting. This is further supported by Messina and D'Amore (2018) who state that one of the biggest challenges for same-sex adoptive parents was overcoming stereotypes about the disconnect between homosexuality and parenting. However, Herek, Gillis, and Cogan (2009) argue that theeffects of internalized social stigma, which can be an "internal saboteur", must be fought to realize parental ambition. The effects of internalized social stigma on how LGBT issues are addressed and addressed theoretically. Contributions often highlight the particular exposure of LGBT people to minority stress and research findings are consistent in indicating an association between discrimination, stigmatization and victimization with social and psychological distress in the lives of LGBT people. The study is situated in a socioconstructivist paradigm, which emphasizes multiple meanings and complexities, rather than one or more universal truths. Social constructivism also prioritizes meaning through interaction with others and the cultural and social norms that are at play in one's life. From a cultural view of a parental identity not corresponding to an LGBT identity or relationship. This incongruity was not only internalized but emerged in social contexts through encounters with others such as family, friends, and even social workers. Therefore, social workers must be able to work inclusively and facilitatively with all people, ensuring that negative discrimination experienced by clients is mitigated. While I agree to some extent that there is no one or more universal truths about sexuality, I am also of the opinion that individuals are afraid to challenge homosexual relationships due to knee-jerk accusations of homophobia. This can be seen in the exclusion of students. The Christian Institute summarizes that the difference exhibited by lesbian and gay families is wrong, harmful to children and morally inferior. He further goes on to suggest that homosexuality is portrayed as a threat to “normal” family relationships and to children (Durham, 2000). On the other hand, Hicks (2005) argues that the differences exhibited by lesbians and gays are not deficient but “simply different,” and therefore should not justify any discrimination. Although research shows that there is no essential difference between the family of heterosexuals and people in a lesbian and gay family (what research), it shows how the difference is socially constructed and imputed rather than characteristic (Hicks, 2005). the political framework does not automatically create a change in attitude towards LGBT people, adequate knowledge and skills are needed to provide adequate and equitable social services. In this sense, one might ask whether coverage in journal publishing reflects social work's commitment to counteracting discrimination and marginalization of LGBT people and to making LGBT-related knowledge more widely accessible. Lesbian and gay people who choose to adopt experience a phase of profound reflection to overcome negative stereotypes about homosexual parenting (Gianino, 2008). The tone of their narrative suggested internalized homophobia and self-imposed prejudice. Address negative attitudes towards same-sex parenting and negative attitudes based on their gender as men and parents. LG people experience prejudice, discrimination, and stigma associated with their LGBT status in working with adoption agencies, agencies, and social workers. LG people encountered discrimination and resistance from some birth parents during the adoption process to entrust their children to same-sex couples. There is a need to apply a critical lens to existing services and procedures to make them inclusive of LGBT families. Providing social workers and other key agencies with specialized training on heterosexism and the needs of LGBT people will be an important step. The integration of such contents.