Conclusion

Given the personal is political, to prevent the underrepresentation of lived experiences of women and LGBTQI+ people in global mental health as well as to avoid overlooking historical and structural power inequalities, there is a growing discussion to reframe the norms of mental health and psychosocial interventions, mental health policies, standards and norms, and science and research. Throughout the history of psychological sciences, various feminist and queer interventions have transformed existing norms of mental health. One example is the reframing of trauma and trauma theory through the struggle and hard work of the feminist movement on sexual and gender-based violence. Another example is the reframing of gender identity disorder in international diagnostic manuals, such as in both the Diagnostic and Statistical Manual of Mental Disorders-5 (DSM-5) and the International Classification of Diseases-11 (ICD-11), which the trans movement brought about through the Stop Trans Pathologisation 2012 campaign.  

But there is still a long way to go, given the effects of structural inequalities and oppressions on the mental health of women and queer people. There are efforts to reframe the norms of global mental health by fostering new lenses in terms of equality, inclusion and diversity, decolonisation of the body, labour and care, intersectionality, and freedom from violence.  

The very existence of queer people becomes a radical act against authoritarian regimes, as lesbian, black activist, and poet Audre Lorde has emphasised. Therefore, instead of chasing a neoliberal interpretation of well-being, LGBTQI+ and feminist communities should build the ideas of queer political well-being. As a mechanism of self-protection, especially against the oppression of authoritarian institutions, it is also necessary to acknowledge our mutual dependency as members of an organisation, movement, or community. Transcending one-dimensionality – which is suggested by a masculine way of politics and organising – and encouraging reparative perspectives in our relationships seem to be indispensable to our individual, intersubjective, organisational, and societal well-being. All these measures transcend the dichotomic understanding of politics, organising, and life itself. Instead of reacting to the daily developments, a responsive approach which allows us to see how an alternative family, organisation, community, society, and world which is not deprived of the LGBTQI+ and feminist perspectives would thrive, is crucial.