Posts Tagged ‘LGBT’

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Thoughts on Capital Pride Parade and Corporate Sponsorship

10 June, 2018

Disclosure: Over the last decade, I have interacted with the parade on three levels: viewer, protestor, and participant. As protestor, I worked with No Justice, No Pride as we prepared for the demonstration last year. As participant I marched with the Smithsonian GLOBE group this year. I recognise both the damage done to our parade by corporate sponsors and the value of seeing ourselves as participants and watchers.

My thoughts: LGBTQ+ groups and LGBTQ+ non-profits should be given primacy of placement at the head of the parade, it is OUR parade afterall. Then allyship groups should receive secondary placement. Placed, last in line, corporations demonstrating allyship and corporate sponsors demonstrating a support position; corporate sponsors should demonstrate their allyship by letting LGBTQ+ groups march first. Finally, groups that want to be corporate sponsors but who prey on the LGBTQ+ community, prey on other marginalised communities, or have a low HRC score should not be permitted to march or sponsor. Those on the Pride committee that voted to include them sold us out and should be removed from the committee.

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Exilic Theology

30 December, 2017

A new study has shown that of the 100 largest churches in America 7 have a person of colour as their pastor, 1 has a woman as their pastor, and 0 are LGBTQ-affirming. A faith that once offered hospitality and hope to the disenfranchised and minoritised outsider has become the arm of the white, straight, cisgender man. We have seen this approach to faith before and we have seen how it ends:


Enslaved by monarchical theology in Egypt,

an exodus restored freedom to the oppressed.


Ruled by monarchical theology in a divided kingdom,

an exile restored commitment to the poor, the widow, and the orphan.


Dominated by monarchical theology under Rome, a pacifist Messiah ate and drank with tax collectors and sex workers and brought them salvation.


The church must abandon supremacist theology

or face a new exodus.


The church must abandon patriarchal theology

or face a new exile.


The church must listen to the messianic voices of and among the LGBTQ community

or they will lose the way to salvation.

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An Open Letter to Faith Leaders As We Approach TDoR

15 November, 2017

Dear Friends and Leaders,

 
Monday, 20 November, 2017 is the Transgender Day of Remembrance. Every 20th of November services are held to remember and make visible the known transgender people who have died due to anti-transgender violence. Black and brown transgender women make up the majority of these victims. This year continues the trend of seeing more transgender people killed than the previous year, yet these attacks and the Transgender Day of Remembrance receive very little acknowledgement outside of LGBTQ circles. The vast majority of Americans are unaware that on this day, every year, a day of mourning happens to honor the people lost solely because of their gender identity. This year, we mourn over two dozen Americans.

 
In light of this being Transgender Awareness Week and the week ending in the memorial service for those who have been lost, I encourage my pastors, my friends who are faith leaders, and all faith leaders to specifically mention the Transgender Day of Remembrance in their services and in their public prayers. Pray for and act on behalf of the victims of anti-transgender hate crimes. Pray for and act on behalf of victims and survivors, their friends, their families (chosen and biological), and their community.

 
Today, I present myself to you as a voice crying from the wilderness. A wilderness of fear, anguish, and suffering. A wilderness so dark that it cannot even be said to be ignored or rejected, but lost. I am the Samaritan woman begging for your children’s fallen scraps; for even your pets receive the blessing of Saint Francis once a year. I am the bleeding woman reaching out in hope of a miracle; I am extending my hand to you in faith that you will act to stem this bloodshed. I am the woman with the crooked back, bent over and hobbled, having seen nothing but dirt for decades; I stand before you now and hope you will lift our faces that we might see you and be seen by you.

 
I understand that the choice to do this comes with risk. There will be those who will be surprised or confused by what you say. Still more, there will be those who reject and actively resist what you say. I know that you have a position and a responsibility to your congregants and your superiors. You are expected to adhere to the dogma you were empowered under. I appreciate the gravity of what I am asking and I am asking it all the same. For God wants justice to follow down like mighty waters and that is powerful imagery. Mighty waters are overwhelming and not a little chaotic. They rip apart established structures and consume them. Mighty waters are not gentle, they do not only come if you are ready, and they do not ask your permission or acceptance for their flood. Scripture is demanding that justice, true Divine justice, be not concerned with what is political, or expedient, or comfortable.  Scripture demands we be prepared and willing to rip out the old structures and dogma, if it stands between God’s children and God’s justice. Are you willing to unleash those waters and let them wash away the injustices the church has shored and bolstered?

 
According to Matthew, Jesus said, not a sparrow falls from heaven without God seeing it, and how much more are we than sparrows. God sees us. I am asking that you, also, see us. God cares for us. I am asking that you, also, show care for us.

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Trans Girl with a Lesson Plan II

13 May, 2016
Have you ever wondered what it is like to be a trans woman trying to teach in a public high school? If so, read on and learn about my day.
     It started before I got in the building. The principal meet me outside and said that (we’ll call him) “K’s” guardian “isn’t going to let his grade stand. They’re gonna fight this.” I told him, “K has missed 29 days of school and was tardy 42 times on the days he was present. HIs grade is a 48% and he needs a 73% to pass.” The principal said, “I know, and I’ve got you 100%, but they’re gonna fight it.” So, a lovely opening to my day, but that’s not all that will happen.
     Because the seniors are no longer required to come to school, I have been substituting for other teachers. I start the day off with a teacher’s credit recovery class. I’m not in there for thirty seconds when the first of the kids comes in. He takes one look at me and says, “Oh, hell no. I’m not sittin’ in no room with an it.” They walked out and the three students behind him followed suit. In the end, I had one student in the classroom.
     Halfway through this first period, I get called down to the guidance office to talk to a student about his grades. Oh, surprise, it’s K. I explained to him exactly what I told the principal and tell him the choices he made during the school year have lead him to a point of no return. There is no recovery for fourth quarter. He will have to do summer school. Then I’m sent to sub another class.
     Twenty-minutes later I get called in to meet with a different student and his mother. When the mother enters the room she looks at me, winces, and averts her eyes. I’ve seen this before, you can’t be a trans woman and not recoginise this look. She is so disturbed or offended by what she sees when she looks at me that she cannot bring herself to look at me. My HR person had the same reaction when I came out at work; after that he never looked directly at me again. So, we all stand up to shake mom’s hand. I offer my hand and she will not shake it. I’m standing there like a dope with my hand out, as everyone looks at us feeling awkward, but not near as awkward as I felt or even awkward enough to justify not saying something about this situation. She slowly take a deep breath, holds it, loosely places her hand in mine for about two seconds, then wipes it off on her jeans while expelling her held breath so she doesn’t catch whatever disease I have. She avoids looking at me the whole time, even when I was speaking to her directly. Oh, and it is my fault her whole family is coming to see her son not graduate.
     Then it’s K again. We have to call his mom to talk about his grade. It’s a conference call with the principal and vice principal included. Mom doesn’t acknowledge my presence except to ask what work I will give him so he can graduate. I explain everything all over again. She refuses to acknowledge what I have said. I explain about the summer school program. She says, “I hope you won’t be teaching it.” That’s all I get out of her the whole meeting.
     Then it’s back to my room for thirty minutes. Five of which are taken up by K emailing me pleading me to give him some work that will raise his 48 to a 73. The next twenty-five are taken up by a student who was part of the group I sponsored. He spent his time trying to guilt trip, whine, threaten, and cry his way out of the 60% he earned. Mind you, he’s still graduating because he earned 90+ over the required percentage for the year. When that fails he tells me, “I’m disappointed in you You think that you fight for equality but you don’t. If you can’t see I’m a good kid and deserve a better grade then you don’t stand for equality.” I told him the conversation was over and he had to leave. He sat there arguing for ten minutes, refusing to leave the room, despite my asking and telling him to leave no less than seven times. He finally left when I went to page security to the room. He left saying, “I’m gonna pray for you because you need it. God bless you and thank you for the service you rendered.” I locked my door so he couldn’t come back.
     Then I dealt with another email from K. This one tells me he will be homeless if I don’t change his grade and I will have personally ruined his future.
     Now it is fourth period. I have had no lunch and no planning (which is supposed to be third period.) Instead, I go to a science classroom to sub for a ninth grade teacher. It is acknowledged by the administrator that this is a very poorly behaved class. He used the words “out of control,” Why he thought I was a good fit for that is beyond me. It takes ten minutes to get them out of the hall and seated. I have to shut and lock the door because there is a different group of ninth graders in the hall mocking the “man in the dress.” They begin banging on the door. The students ignore me, ignore the instructions, ignore the school rules, and ingnore everything except their phones. Well, all except one student, who we will call “H.” H gets on his FaceTime and begins telling a student at another school that some “he-she is supposed to be watching us.” H then tries to let the students from the hallway into the classroom. I stand in front of the door and block him. He says, “Hey, SIR, I wanna let them in.” I stand there and say nothing. He goes to sit back down saying “He looked like he wants to knock my ass.” I call for the administrator; when he arrives he takes over the class and tells me to write the boy up. I do, but I also realise that nothing will actually be done about it.
     Then it’s back to my room. I answer one more email from K who tells me I should have been telling him everyday that he was failing because the failed papers, failed tests, failed grades in the system, and the failed grades on his progress report weren’t enough to for him to know that he was failing.
     The phone rings. It’s the credit recovery teacher letting me know I’ll be teaching the seniors who failed . . . starting Monday . . . for the next month.
     I turn off the lights, curl into my desk chair, and hide in the dark for the next fifty minutes. Hoping no one else will call or knock before I can leave for the day.
That is what it is like to be a trans woman teaching in the public education system.
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Trans* Dignity

15 September, 2012

As a trans woman and resident of the DC area, I am greatly in favour of the DC Office of Human Rights’ campaign to promote trans* awareness and dignity, however, and here is where I will be offending most of you, the campaign photos that have been released all feature attractive, photogenic trans* people with strong “passing privilege.” I am concerned, and I believe legitimately so, that if they do not include average trans* folk, people who don’t “pass,” people who don’t “blend,” and people just starting on their transition the campaign will inadvertently create a standard for being trans* that most trans* people cannot live up to and will result in giving bigots the means to continue justifying discrimination and violence against them.

Further, for trans* people, or members of the GSM community who are out, this can place them in dangerous and life threatening situations. This isn’t a mere poo-pooing of the idea of beauty, but a concern for the safety of those who have no choice but to be out and at risk because the very nature of who they are makes it impossible for them to hide. If the DC Office of Human Rights continues to push the social envelope and includes people from the affected groups I mentioned, I can see this campaign doing a lot of good. If, however, they only present a media consumable version of trans* life and dignity, they will end up doing more harm than good.

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Gender as Personality; Gender as Cultural Perception

19 June, 2012

I have been wondering for a little while (read: thirty plus years) what gender is, how one becomes gendered,whether gender is a social construct or an aspect of physiology, and how someone who is transgressively gendered can move through and interact with a traditionally (perhaps coercively) gendered world?

Part of the difficulty in addressing these questions and with talking about gender is a lack of common language. I think those who are traditionally gendered do not spend much time contemplating their genderedness. Like having two excellent eyes or ten flexing fingers, being traditionally gendered is taken for granted. When you are not traditionally gendered, however, you spend every moment of every day thinking about gender, not just your gender, but everyone’s.

“I wish I could stop thinking about my gender.”
—TotallyAmelia via Tumblr

I am able to remember a time in my life where I was not concerned with this thing called gender, I was four. The idea of gender had not been introduced to me yet. I simply knew my personality and that was all I needed to know. Honestly, I think that is all any of us needs to know. This raises another batch of questions for me. Why do we not interact with others based on their personalities? We do we feel the need to know a person’s gender? How are we determining their gender? Why do we try so hard to determine the gender of androgynous people or, worse, disbelieve those whose identified gender does not match what we perceive it as?

I have come to see gender not as a letter on a driver’s license or even a word on a birth certificate but as a multifaceted spectrum that incorporates physiological and cultural components. The arguments that it is merely a biological classification or that it is strictly a set of cultural norms fail to capture the complexity of the concept. Let’s be honest, if it were as simple as what parts you are born with or which conventions you follow, would I and so many others like me have spent so much of our lives obsessing over our gender, where it came from, and why it doesn’t seem to align with what society expects?

I think a life or a time looks simple when you leave out the details.”
Ursula K. Le Guin,
The Birthday of the World and Other Stories

Gender is a way of thinking about one’s own personality and the personalities of those one interacts with and it satisfies the cultural need to classify those personalities into tidy little packages. It is a philosophy designed to bring order to our world, but like all philosophies it mutates into rigid dogma in the hands of those attempting to maintain power and those who are afraid of anything outside of their individual experience.

Gender as individual personality is, perhaps, the easiest concept for a transgressively gendered person to understand and the hardest for traditionally gendered people to understand. When your personality runs fairly close to what society expects of you in your role as woman, man, girl, or boy, it does not occur to you that the personality you have is expresses your gender, that it is a method of categorising you with like personalities. Instead, the traditionally gendered see gender categories as being the domain of biology, in particular genitals and secondary sex characteristics. But gender is far more complex than that. When I was four and in kindergarten I got a damaging lesson in personality as gender.

It was a week or so into the first quarter of kindergarten and the children were just getting used to each other. Small groups of friends were forming and my instructor must have decided that not all of those groups were appropriately holding up the gender classification system. ‘Today,’ she said (or said something very much like,) ‘we are going to be in groups according to if we are boys or girls.’ We were all fine with this; after all weren’t we already with those like us? ‘Girls on this side and boys on that side.’ I had not really thought about whether I was a girl or a boy, but I knew I liked what the kids on the girls’ side liked and I played with them. The kids on the boys’ side were different from me. They played different games, they were louder, they were rougher (more aggressive), and I did not understand them or why they acted the way they did. Based on the logic of personality and perception I clearly belonged on the girls’ side and moved to join them.

‘Where are you going?’ the teacher asked me. I’m a girl, I told her. And she smiled at me. It was a smile that I would grow too familiar with. It lacked warmth or humour; it was reserved and hid her true emotions, a lot of disapproval and a little disgust. It was a frightening smile that told me not to question anything she said next, not to ever say what I had said again, and, more than anything else, that smile told me to never, ever reveal who I was (what I was) to anyone, ever. ‘No,’ she said. ‘You are boy and belong with the boys. Go to the boy side.’ I did not know what would happen if I didn’t do as she said, and that smile told me I did not want to find out. I shut my moth, crammed my personality into a deep dark corner, and joined the boys. I stayed there for thirty years.

And for thirty years I questioned my personality, I questioned how I was gendered and why my feminine personality did not align with what society classified me as. It never occurred to me to reverse the question, why did society believe I was male in spite of my evidence to the contrary? Everyone from school, to parents, to the mainstream media, to erotic fiction and porn confirmed that body trumped personality, so, clearly, I was broken mentally. I was a freak. And I knew I was freak because my personality was female.

“She gives me that look. And I know I’ll have to pretend to be a little boy from then on.”
Kate Bornstein,
Hidden: A Gender

Far easier for traditionally gendered people to understand is how other people’s personalities reflect their gender. Their personalities allow us to place individuals in the proper gender categories: girl, boy, straight woman, straight man, gay man, lesbian. Determining someone else’s gender category is more difficult than determining our own. For ourselves we ask one question: do I have a penis? If I have a penis then I am a member of the dominate gender, man. If I do not have a penis (because this is a phallocentric culture where a person cannot even use the word vagina in mainstream politics without drawing harsh rebuke), then I am not a man, but a member of the subordinate gender, woman. But with others the odds of our seeing their genitals to determine their gender are quite slim, so we find other ways. Of primary importance are secondary sex characteristics, such as facial hair, voice, and breasts. Of almost equal importance are behavioural cues, or personality. The way a person moves, speaks, and takes up space. What a person enjoys doing, the type of career they pursued, how they pursued it, the kinds of people they hang around. All of these are aspects of personality. As a society we default everyone to a male gender and then change that perception based on how the person’s looks and personality align with it.

According to research done by Kessler and McKenna it takes four female cues to outweigh one male cue. That’s how phallocentric our culture is and why women get sirred far more often than men get ma’amed.

Because our society cannot abide ambiguity we have created this nifty little classification system called gender to tell us who is what and, once we know what they are, how much of our respect they deserve. That is the ultimate purpose of the gender classification system. It is more than just the need for tidy little categories. It is what those categories help us determine, the thing we are most desperate to know, who is above who on the hierarchy. This is why transsexuals and other transgressively gendered people are such a threat to the gender classification system. They are jumping gender categories and changing the amount of power and respect they are entitled to, thus exposing the ridiculousness of the system. My personality is little altered from when I was socially male to my being socially female, but I receive less respect, my opinions are devalued, and I make less money (despite doing the same job). Conversely, I know some female to male transsexuals who have stepped not just into a different socially perceived gender but also more respect, more opportunities, and higher wages. Their personalities have not changed either. Our actual genders have remained consistent, but our perceived genders have changed and we suffer the penalties or reap the benefits according to our new position. Personality as gender exposes cultural perception as gender for the misogynistic system it is.

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Humour and Transmisogyny (a Caitlin on post)

23 May, 2012

Getting out of bed this morning and stretching my kinked back [the joys of sofa beds] sent a run of cracks and pops up my spine and into my brain where they dislodged an old joke the boys told in high school:

Why do women yawn in the morning?

They don’t have any balls to scratch!

I grimaced remembering this joke and not because after hearing it for the first time I made sure to yawn in the mornings. Rather, I recoiled from realising how problematic jokes like this are and how representative they are of American culture. This joke is both cissexist and transmisogynistic and it disturbs me how early on our culture indoctrinates children.

Cissexism

The joke promotes trans erasure by assuming all women have vaginas and all men have penises. By validating this limited understanding of gender it disregards the existence and experiences of thousands of trans* people. It is true that some trans* individuals undergo sex reassignment surgery (SRS) but this is not the majority of us. Most trans* individuals either cannot afford or do not want SRS (non-op trans*). These identities are often erased (read: invalidated and ignored) by the cis public because they are not binary normative. The “official” trans* life story is recognise who they are by age five, live in fear and isolation until their mid-forties, have a mid-life crisis, and “mutilate” genitals. Cis people like this version because it affirms the binary, makes for delicious gossip, and can be used to invalidate trans* identity (“You aren’t a real woman/man. Just look at everything you had to do to become one.”) The cost of these surgeries, however, is enormous; a trans* person is looking at $17,000 dollars or more depending on whether you are just looking for the plumbing or if you want the electricity to work too. If the price tag alone is not prohibitive, and for most it is, add these facts in: there are only a handful of surgeons qualified and willing to perform these surgeries and almost no insurance provider will cover them.

The trans* individual is left to pay for this surgery on their own. A hard enough task for anyone, but made all the more difficult by the additional road blocks society puts in front of trans* people, with psychological and employment discrimination being the worst. Trans* psychology is considered deviant and trans* people are required to go through years of expensive psychotherapy before they can even be considered a candidate for HRT and SRS. Also, trans* people (particularly trans women and of them most particularly trans women of colour) face legal employment discrimination in all but seven states. Not only is it okay to not hire someone because of their trans* status, but employers can also fire them if they come out as trans* while in the company’s employ. Many educated trans* people have menial jobs or are forced into sex work because no other industry will hire them (again particularly true for trans women of colour). Of the trans women who are not outright fired, the majority of them take a pay cut which drops their salaries to below what the average woman of colour makes, on the grounds the employer is just honouring the person’s gender “choice.” So, how do you save up for the surgery if you do not have enough to pay rent without roommates?

In this regard trans men have it a bit easier than trans women. Note I said a bit this is not a dismissal of the prejudice and difficulties trans men experience, but it is easier for trans men to be read as their gender than trans women. Because of this and because of the more dramatic secondary sex characteristics trans men gain from hormone replacement therapy (HRT) they do not spend as much on transitioning as trans women do and can save money for surgery faster. [It is important to add at this juncture that not all trans* individuals chose to go on HRT. It is a personal decision and some do not feel it is a necessary step in their journey.] Many, if not most, trans* women require a number of additional procedures to be consistently read as female and to increase their safety while in public. These procedures are not cheap. The primary one is electrolysis. Electrolysis averages at $100 an hour and by the time I have completed this treatment I will have logged three hundred (300) hours under the electrified tweezers. In total, it will cost me $30,000 to have the hair burned off my face. Other procedures that a trans woman might need are facial feminisation surgery (FFS), trachea shave, breast implants (for those whose breast growth is not significantly affected by the HRT), and wigs/hair plugs/forehead reduction. It is possible for her to have to spend over $100,000 on procedures all before considering saving for SRS. Further, the more of these procedures she needs the easier it is to out her and for employers to discriminate against her.

When examined from a trans* perspective it is easy to see why any suggestion that all women have vaginas and all men have penises comes across as offensive and invalidating.

Transmisogyny

On another level, this joke is damning toward trans women. It is an example of transmisogyny. Misogyny is, basic Psych 101, a hatred or extreme prejudice against women; transmisogyny is the intersection of transphobia and misogyny experienced by trans women and is often linked with effemimania [cf. Julia Serano, Whipping Girl] Examples of transmisogyny are constantly in the news and it is the driving force behind the beatings and murders of trans women. CoCo Williams, Paige Clay, and Brandi Williams were all murdered in a three-week period of April 2012. CeCe McDonald is being held for trial after she defend herself against a savage beating that lacerated her face, for which she was denied appropriate and timely medical services by the Hennipen County Police, all because she is a trans woman of colour.

This joke is transmisogynistic because of its use of oppositional sexism, traditional sexism, and the implication that women with male bodied characteristics are not women. Oppositional sexism is defined by Serano as, “the belief that female and male are rigid, mutually exclusive categories.” If one is male there can be no feminine qualities associated with him and if one is female there can be no masculine qualities associated with her. Serano defines traditional sexism as, “the belief that maleness and masculinity are superior to femaleness and femininity.” In other words, men are naturally superior to women by the very nature of being male. The punchline of the joke is rooted in oppositional sexism: men have penises and women do not. [As explained in the section above this is not always the case.] The traditional sexism is inherent in the telling of the joke, men are superior to women in that they have a penises.

The punchline is mired in the oppositional idea that to be male is to possess and to be female is to lack; in other words, men are complete human beings and women are incomplete or inferior human beings. Genitals are often what this type of thinking comes down to. This type of logic is also used to define superior men over and against lesser men. The larger the dangly bit between his legs are the more masculine he is, the smaller the less masculine and less deserving of respect. Now, consider how the smaller male is not considered feminine but as lacking appropriate levels of masculinity, which means to possess a penis of any size is an immediate invalidation of all other feminine characteristics and is an erasure of trans feminine identity. The reverse, however, is not held true. The absence of a penis does not negate masculine qualities in women and trans men. Instead they are said to have a honourary set.” This bestowed on them due to emotional or secondary sex characteristics that are perceived as masculine and they trump the perceived female characteristic of a vagina. The sexism in this is loaded into our use of language. To “have balls” is a positive thing, a sign of courage and strength, whereas to be a “pussy” is a character flaw indicating weakness and over emotionality. Feminists have made combating this attitude, that male characteristics are superior and invalidate inferior female identity, a priority in the feminist movement.

The attitude is so ingrained in our culture that women will often use it against other women. If a woman shows an aptitude in sports, interest in sex, or enjoyment of gaming and comic books she is expressing stereotypically male behaviour and other women will use it as a justification to erase her identity as a “real” woman. This attitude has been taken to the extreme by radical feminists as a means of invalidating trans women’s identities. “Women born women living as women” is used to deny trans women access to appropriate medical care and female only spaces. If you allow a trans woman into a women’s shelter the theoretical presence of a penis is enough to potentially trigger a “real” woman’s fear of men. Despite the fact trans women are more likely to be beaten simply for being women and their cases are often ignored by the police is not enough to overcome the stigma of having male bodied genitalia. Trans women are often denied access to female restrooms and changing rooms because the theoretical presence of a penis means they will rape the first “real” woman they see. And the theoretical presence of a penis is used as an argument for the barring of trans women from events such as the Michigan Womyn’s Music Festival and RadFem 2012. By denying trans women access to these conferences they invalidate trans* identity and create an echo chamber in which only their biased thinking is expressed, amplifying itself in the absence of opposing viewpoints.

These attitudes, cissexism, transmisogyny, trans* erasure, and oppositional and traditional sexism, are so accepted in our culture that young men can tell jokes rooted in them and no one thinks a thing wrong with it. Until we begin a process of re-educating our youth to identify these thought patterns and disrupt them we will never see a culture where all women, trans* and cis, are accord equal status with men.