Category: Transgender

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What is ‘sex’? What is ‘gender’?

— How these terms changed and why states now want to define them


Transgender rights advocates rally at the Kansas capitol, Wednesday, Jan. 31, 2024. In 2023, the state enacted a measure that says there are two sexes, male and female, based on a person’s “biological reproductive system” at birth.

By Grace Abels

  • This year, 17 state legislatures sought to narrowly define “sex” or “gender” in state law as based solely on biological characteristics. In Utah, one became law.
  • Although they’re sometimes used synonymously, “sex” and “gender” have different meanings to medical professionals. Sex traditionally refers to one’s biological characteristics, whereas gender is how a person identifies.
  • Laws redefining sex in state law could require driver’s licenses and identifying documents to display a person’s sex assigned at birth, a policy that transgender advocates say would lead to discrimination.

After decades of creating laws that assumed “sex” and “gender” were synonymous, lawmakers across the country are taking another look at how states define those terms.

Scientific and legal interpretations of these words have evolved considerably in the past century. Today, medical experts understand biological sex assigned at birth as more complex and consider it distinct from gender identity.

In 2020, the Supreme Court also broadened its understanding of sex discrimination in employment to include discrimination based on sexual orientation and gender identity.

Grappling with this cultural, scientific, and legal shift in the meaning of “sex” and “gender,” lawmakers in some states have tried defining the terms narrowly in state law as biological and binary. In 2023, four states passed such laws and, this year, 17 states introduced bills defining “sex.” Some bills in Florida and West Virginia were defeated, but 15 bills are still advancing in states across the country.

This focus on terminology may seem rhetorical, but these legislative changes can restrict access to driver’s licenses and documents that match a person’s gender identity. Transgender rights advocates say that requiring IDs to match the sex a person was assigned at birth can expose transgender Americans to discrimination.

So, how do we understand these terms, and what could these definitions mean for everyday life once codified?

How have the terms ‘sex’ and ‘gender’ evolved?

Until the mid-20th century, Americans’ understanding of “sex” was largely biological and binary.

“For a substantial time period, law in the United States defined identity categories, such as race and sex, in biological terms,” said Darren Hutchinson, an law professor at Emory University law professor.

In the 1950s and ’60s, psychological research emerged that differentiated biological sex from “gender.” Researchers coined terms such as “gender roles” as they studied people born with reproductive or sexual anatomy that didn’t fit the typical definitions of male or female and observed how children sometimes developed identity distinct from their biological sex.

By the early 1960s, the term “gender identity” began appearing in academic literature. By 1980, “gender identity disorder of childhood” was included in the Diagnostic and Statistical Manual of Mental Disorders’ third edition. This inclusion signaled that the concept of gender identity “was part of the accepted nomenclature being used,” said Dr. Jack Drescher, a clinical professor of psychiatry at Columbia University.

Before the 1970s, the word “gender” was rarely used in American English, according to research by Stefan Th. Gries, a linguistics professor at the University of California, Santa Barbara. He said evidence suggests it was used mostly when discussing grammar to describe the “gender” of a noun in Spanish, for example.

Edward Schiappa, a professor of communication and rhetoric at the Massachusetts Institute of Technology, observed in his book “The Transgender Exigency” that the rising use of “gender” in English coincided with the term’s introduction into psychological literature and its adoption by the feminist movement. Feminists saw the term as useful for describing the cultural aspects of being a “woman” as different from the biological aspects, he said.

Supreme Court Justice Ruth Bader Ginsberg, who argued sex discrimination cases before the court in the 1970s, said that she intentionally used the term “gender discrimination” because it lacked the salacious overtones “sex” has.

After the 1980s, gender’s term usage rose rapidly, moving beyond academic and activist circles. In common American English, “sex” and “gender” began to be used more interchangeably, including in state law — sometimes even in the same section of the law.

In Florida’s chapter on driver’s licenses, for example, the section on new license applications uses “gender,” but the section on replacement licenses uses “sex.”

Modern legal and scientific views of ‘sex’ and ‘gender’

Today, medical experts and most major medical organizations agree that sex and gender are different.

Sex is a biological category determined by physical features such as genes, hormones and genitalia. People are male, female or sometimes have reproductive or sexual anatomy that doesn’t fit the typical definitions of male or female, often called intersex.

Gender is different, experts say. Gender identity refers to someone’s internal sense of being a man, woman, or a nonbinary gender. For cisgender people, their sex and gender are the same, while transgender people may experience a mismatch between the two — their gender may not correspond to the sex they were assigned at birth.

Our legal understanding of “sex discrimination” has also evolved.

In 2020, the Supreme Court decided Bostock v. Clayton County, a series of cases in which employers were accused of firing employees for being gay or transgender. The court held that this was a form of “sex discrimination” prohibited under Title VII of the Civil Rights Act of 1964.

Whether the court will extend this interpretation to other areas of federal law is unclear, legal experts told us.

How have lawmakers responded to this shift?

Recently, lawmakers have tried to codify their understandings of “sex” and “gender” into law.

In some cases, these laws aim to recognize and protect transgender Americans. The Democratic-backed Equality Act, which passed the House, but not the Senate, in 2019 and 2021, would have federally protected against discrimination based on sex, sexual orientation and gender identity. Some states have passed similar equality legislation, creating a patchwork of anti-discrimination protections for LGBTQ+ people.

But lawmakers in many Republican-led states have proposed narrow definitions of sex and gender that would apply to large sections of state law. “Women and men are not identical; they possess unique biological differences,” Iowa’s Republican governor, Kim Reynolds said in a press release detailing her support for the state’s version of such a bill. She added, “This bill protects women’s spaces and rights afforded to us by Iowa law and the Constitution.”

Iowa Gov. Kim Reynolds speaks July 28, 2023, at the Republican Party of Iowa’s 2023 Lincoln Dinner in Des Moines, Iowa.

Opponents reject the idea that the bills relate to women’s rights and claim the bills are an attempt to “erase” legal recognition of transgender people.

In 2023, four states passed laws defining sex, and two other states did so via executive order.

The Kansas Legislature, for example, passed the “Women’s Bill of Rights” overriding Democratic Gov. Laura Kelly’s veto. The law says that “pursuant to any state law or rules and regulations … An individual’s ‘sex’ means such individual’s biological sex, either male or female, at birth.”

The law defines male and female as based on whether a person’s reproductive system “is developed to produce ova,” or “is developed to fertilize the ova of a female.”

Because of the bill, transgender Kansans may no longer amend the sex listed on their birth certificates or update their driver’s licenses to be different from their sex assigned at birth, although courts are reviewing this policy.

The Kansas law also states that “distinctions between the sexes with respect to athletics, prisons or other detention facilities, domestic violence shelters, rape crisis centers, locker rooms, restrooms and other areas where biology, safety or privacy are implicated” are related to “important governmental objectives” a condition required under the equal protection clause of the U.S. Constitution’s 14th Amendment.

Rose Saxe, lawyer and deputy project director of the LGBTQ and HIV project at the American Civil Liberties Union, said the Kansas law does not explicitly require those spaces to be segregated by “sex” as the bill defines, but tries to justify policies that would do so.

Current bills defining ‘sex’

This year, 17 more states considered bills that would narrowly define “sex” and/or “gender” in state law according to the ACLU’s anti-LGBTQ legislation tracker. One, Utah, signed a definition into law, and 10 other states are advancing 15 bills combined. In the remaining six states, the bills were carried over to next year or defeated.

The Utah State Capitol is viewed March 1, 2024, in Salt Lake City.

Some bills, such as Arizona’s S.B. 1628 change the terms for the entire statute: “This state shall replace the stand-alone term ‘gender’ with ‘sex’ in all laws, rules, publications, orders, actions, programs, policies, and signage,” it reads. The state Senate passed the bill 16-13 on Feb. 22, along party lines with Republicans in favor.

Other bills, such as Idaho’s H.B. 421, don’t replace the word “gender” but declare it synonymous to “sex.” Gender, when used in state law, “shall be considered a synonym for ‘sex’ and shall not be considered a synonym for gender identity, an internal sense of gender, experienced gender, gender expression, or gender role,” reads the text of the bill, which passed the Idaho House 54-14 on Feb. 7.

Saxe said the bills could have a cascading effect on other laws.

Two bills in Florida, neither of which passed, would have explicitly required driver’s licenses to reflect sex assigned at birth. Advocates, including Saxe, worry that other sex-defining bills would have a similar consequence.

Transgender rights advocates say access to identification that matches an individual’s identity and presentation is important. “If you can’t update the gender marker on your ID, you are essentially outed as transgender at every turn,” said Rodrigo Heng-Lehtinen, executive director of the National Center for Transgender Equality to PolitiFact for a previous story on drivers licenses in Florida. This can happen during interactions with potential landlords, employers, cashiers, bartenders and restaurant servers.

“Even in the states that have passed these bills,” said Paisley Currah, a political science professor at the City University of New York, “there’s still going to be these contradictions,” because a person’s driver’s license might not match the gender on their passport, for example.

“Unless you’re a prisoner or immigrant or you are in the Army, the government actually doesn’t get to look at your body,” said Currah, who wrote a book on how government agencies address “sex” categories. “It’s always some doctor that signs a letter … and so there’s always a document between your body and the state.”

How these sex-defining laws would affect state agencies remains to be seen. And the laws may face court challenges, likely on the grounds that they violate the Equal Protection Clause or right to privacy, Saxe said.

Complete Article ↪HERE↩!

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How the anti-gender movement is bringing us closer to authoritarianism

An all-gender restroom in San Francisco.

By Judith Butler

In the United States, gender has been considered a relatively ordinary term. We are asked to check a box on a form, and most of us do so without giving it too much thought. But some of us don’t like checking the box and think there should be either many more boxes or perhaps none at all. The myriad, continuing debates about gender show that no one approach to defining or understanding it reigns. It’s no longer a mundane box to be checked on official forms.

The anti-gender ideology movement, however, treats the range of sometimes conflicting ideas about gender as a monolith, frightening in its power and reach.

The fear of “gender” allows existing powers — states, churches, political movements — to frighten people to come back into their ranks, to accept censorship and to externalize their fear and hatred onto vulnerable communities. Those powers not only appeal to existing fears that many working people have about the future of their work or the sanctity of their family life but also incite those fears, insisting, as it were, that people conveniently identify gender as the true cause of their feelings of anxiety and trepidation about the world.

The project of restoring the world to a phantasmatic time before gender promises a return to a patriarchal dream order that only a strong state can restore. The shoring up of state powers, including the courts, implicates the anti-gender movement in a broader authoritarian, even fascist project. We see the rolling back of progressive legislation and the targeting of sexual and gender minorities as dangers to society, as exemplifying the most destructive force in the world, in order to strip them of their fundamental rights, protections and freedoms.

Consider the allegation that “gender” — whatever it is — puts children at risk through programs such as reading books with queer characters cast as examples of indoctrination or seduction. The fear of children being harmed, the fear that the family, or one’s own family, will be destroyed, that “man” will be dismantled, including the men and man that some of us are, that a new totalitarianism is descending upon us, are all fears that are felt quite deeply by those who have committed themselves to the eradication of “gender” — the word, the concept, the academic field and the various social movements it has come to signify.

The resulting authoritarian restrictions on freedom abound, whether through establishing LGBTQ+-free zones in Poland or strangling progressive educational curricula in Florida that address gender freedom and sexuality in sex education. But no matter how intently authoritarian forces attempt to restrict freedoms, the fact that the categories of women and men shift historically and contextually is undeniable. New gender formations are part of history and reality. Gender is, in reality, minimally the rubric under which we consider changes in the way that men, women and other such categories have been understood.

As an educator, I am inclined to say to these people, “Let’s read some key texts in gender studies together and see what gender does and does not mean and whether the caricature holds up.” Reading is a precondition of democratic life, keeping debate and disagreement grounded and productive.

Sadly, such a strategy rarely works.

A woman in Switzerland once came up to me after a talk I gave and said, “I pray for you.” I asked why. She explained that the Scripture says that God created man and woman and that I, through my books, had denied the Scripture. She added that male and female are natural and that nature was God’s creation. I pointed out that nature admits of complexity and that the Bible itself is open to some differing interpretations, and she scoffed. I then asked if she had read my work, and she replied, “No! I would never read such a book!” I realized that reading a book on gender would be, for her, trafficking with the devil. Her view resonates with the demand to take books on gender out of the classroom and the fear that those who read such books are contaminated by them or subject to an ideological inculcation, even though those who seek to restrict these books have typically never read them.

To refuse gender is, sadly, to refuse to encounter the complexity that one finds in contemporary life across the world. The anti-gender movement opposes thought itself as a danger to society — fertile soil for the horrid collaboration of fascist passions with authoritarian regimes.

We need to take a stand against the anti-gender movement in the name of breathing and living free from the fear of violence.

Transnational coalitions should gather and mobilize everyone the anti-gender ideology movement has targeted. The internecine fights within the field must become dynamic and productive conversations and confrontations, however difficult, within an expansive movement dedicated to equality and justice. Coalitions are never easy, but where conflicts cannot be resolved, movements can still move ahead together with an eye focused on the common sources of oppression.

Whether or not people are assigned a gender at birth or assume one in time, they can really love being the gender that they are and reject any effort to disturb that pleasure. They seek to strut and celebrate, express themselves and communicate the reality of who they are. No one should take away that joy, as long as those people do not insist that their joy is the only possible one. Importantly, however, many endure suffering, ambivalence and disorientation within existing categories, especially the one to which they were assigned at birth. They can be genderqueer or trans, or something else, and they are seeking to live life as the body that makes sense to them and lets life be livable, if not joyous. Whatever else gender means, it surely names for some a felt sense of the body, in its surfaces and depths, a lived sense of being a body in the world in this way.

As much as someone might want to clutch a single idea of what it is to be a woman or a man, the historical reality defeats that project and makes matters worse by insisting on genders that have all along exceeded the binary alternatives. How we live that complexity, and how we let others live, thus becomes of paramount importance.

There is still much to be understood about gender as a structural problem in society, as an identity, as a field of study, as an enigmatic and highly invested term that circulates in ways that inspire some and terrify others. We have to keep thinking about what we mean by it and what others mean when they find themselves up in arms about the term.

Complete Article ↪HERE↩!

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How to Explore Your Sexuality, according to Science

— Some researchers say that the standard definition of sexual orientation is incomplete—and offer a tool for expanding it.

By Meghan McDonough

Stacy Watnick: The first thing that I do with clients is I tell them that we’re going to go slow—because there are three things that most clients … do not talk about in therapy, and those are religion, politics and sex.

[CLIP: Intro music]

Kate Klein: There’s this, like, whole world underneath people’s clothing that no one talks about.

Sari van Anders: Our science, in some ways…, is…catching up with people’s existences.

Meghan McDonough: I’m Meghan McDonough, and you’re listening to Scientific American’s Science, Quickly. This is part one of a four-part Fascination on the science of pleasure. In this series, we’re asking what we can learn from those with marginalized experiences to get to the bottom of BDSM, find the female orgasm and illuminate asexuality. In this episode, we’ll discuss new ways to question your sexuality, according to science that draws from feminism and queer theory.

But first, let’s get real basic.

Stacy Watnick: Tell me, when I say the word sex or sexuality to you, what comes up?

McDonough: That’s Stacy Watnick, a clinical psychologist based in San Diego, California. She specializes in relationship issues and sexuality. She’s noticed certain patterns in her clients when she asks this question.

Watnick: First, surprise—that there’s such a range of experiences in their body and in their mind about it…. Frequently, I get some shame and discomfort. They’re not sure what words they’re supposed to use: “Are those bad words?”

A little lean forward…. they’re sort of excited and there’s some tension in wanting to tell me—or a little lean back because they’re not sure it’s safe.

McDonough: Stacy asks her clients if they’ve heard of gender and orientation. They talk about the words they know. And then she brings up the zine.

Zine is short for “magazine.” But zines are different from traditional magazines. They tend to be self-published and not typically what you’d find in an academic setting.

This particular zine invites readers on a “journey through the landscape of your sexuality.” The front cover features a drawing of five people on a path leading into the horizon. Each is holding a map labeled “SCT.” SCT stands for sexual configurations theory, a term coined by Sari van Anders, a gender, sex and sexuality researcher at Queen’s University in Ontario.

>Sari van Anders: I was doing some work about multipartnering and things like polyamory…, I was at a conference where there was … a session about asexuality…. And I started thinking about the way these two … identities claimed by different people might come together.

McDonough: Here’s Sari, the creator of this theory. She and her team created the zine as a more accessible offshoot of her 2015 academic paper on the topic.

Van Anders: It was the most exciting piece of work I’ve ever done. I’ve never really done work where it just felt like it had to come out, and it was sort of bubbling out of me.

I think we can maximize our pleasure when we understand what it is that we’re wanting, what the options are, who we are. We can think through some things that we might never have had prompts to do before.

McDonough: Oxford Languages defines sexual orientation as “a person’s identity in relation to the gender or genders to which they are typically attracted.” Sexual configurations theory asks: What if this sort of definition is incomplete?

Sari’s theory basically complicates the idea that sexual orientation is only based on gender. She built it on the existing academic literature and on what people shared about their sexualities.

Van Anders: And it was really important to me to include not just diverse sexualities and genders and people with diverse sexualities and genders but people with marginalized experiences, and so on …

McDonough: Such as people who are LGBTQ+, disabled, into kink or BDSM, asexual or non-monogamous.

Van Anders: Our science, in some ways, is, if anything, sort of, like, catching up with people’s existences…. I think many women know that, like, not all women who are attracted to men, maybe including themselves, that means they’re attracted to, like, penises or that’s the thing only that turns them on. And, and so there’s sort of an assumption that gender/sex sexuality, or what people typically call sexual orientation, is about, like, genital match-ups, like, “I have these genitals, and I’m attracted to people who have those genitals.” But really, like, we rarely see people’s genitals until we’ve already decided we’re attracted to them, right…. Usually there’s so much else going on.

McDonough: Sari uses the term “gender/sex” to mean features that are both socialized and biological and considers it to be just one aspect of sexual orientation.

>Van Anders: You know, it’s not always bodies; there’s also ways of being in the world or clothes, appearance, presentation, the way people talk, how someone treats you. And research on attraction is pretty clear that a lot of other things are rated pretty high up, like kindness or sense of humor or things like that.

McDonough: Sari refers to this as “sexual parameter n”—all the other things that make us attracted to a person.

The way she visualizes these aspects is through cone-shaped diagrams where people can pinpoint their preferences.

Aki Gormezano: As an example, you could think about the tornado for gender/sex sexuality…. So there’s a space on top where there’s a ring going around the outside that SCT calls the binary ring.

McDonough: This is Aki Gormezano, a sexuality researcher who did his Ph.D. with Sari at Queen’s. The ring he’s describing represents what most people know as the sexuality spectrum.

Gormezano: And then there’s a whole space beyond that, falling inside of the binary ring, completing that circle, where you’re not just thinking about women and men, you’re thinking about gender/sex-diverse folks who are occupying spaces outside of that binary ring.

McDonough: This is called the “challenge area.”

Gormezano: That circle I described is on the top, but then it moves all the way down to a point forming what kind of looks like a cone. And there’s a little meter ranging from zero to 100 on the far left of that, and that’s to indicate the strength of your attractions.

McDonough: In lay terms, if gender/sex was an important part of your attraction to people, you’d mark a place higher up on the tornado. If it wasn’t, you’d mark a place farther down. There are also tornadoes for partner number—one, multiple or none—as well as for sexual parametern, representing the other factors Sari mentioned, such as kindness and sense of humor.

Gormezano: Growing up, I was, like, pretty uncritical of my sexuality for the most part… Like I identified as straight by default. And a lot of my attractions, you know, as a cis boy at the time, or, like, now a cis man, were to cis women.

McDonough: In case you don’t know, “cis” here refers to cisgender, when a person’s gender identity matches their sex assigned at birth.

Gormezano: I had a point in high school where I realized … I did have attractions to people who were not cis girls or cis women…. I think I was just, like, confused and upset and didn’t really feel like it was something I could talk about. You know, especially as someone who played sports and was known as an athlete, where that was a big piece of my identity—like, I played soccer all the way through and still do…. I think, for me, the hardest part about realizing that I had interests and attractions that didn’t fit with being straight was that it challenged a lot of my identity around being a man or, like, wanting to be.

McDonough: Aki says that studying sexuality as an adult has helped him see that this isn’t a problem and that sexual orientation, identity and status don’t necessarily line up perfectly. Sexual configurations theory calls this “branched.”

Van Anders: Orientations have to do with, like, attractions, interests, arousals, desire [and] pleasure, and those might be different, or they might be the same. Like, you might really enjoy the thoughts or have fantasies about being with a man. And then when it comes to the actual sex you do, you find people of any gender are really enjoyable…. And status refers to, like, what you’re kind of actually doing, have done or will do…, who you’re actually with, for example.

McDonough: In a 27-country survey conducted by the market research company Ipsos in 2021, for example, 80 percent of self-identified heterosexual people reported that they were only attracted to the opposite sex, and 12 percent of them said they mostly were. Meanwhile 60 percent of self-identified lesbian and gay people said they were only attracted to the same sex, and 24 percent of them said they mostly were. These “branches” of sexuality can all be mapped on separate “tornado” diagrams. If you’re still struggling to picture them, you’re not alone. Between gender/sex, partner number, and other factors—plus identity, orientation and status—it’s a lot. But portraying sexuality as complex is also kind of the point.

McDonough (tape): To what extent do you think sexuality labels are limiting or expanding? If you could imagine your ideal world of how people conceive of sexuality, would everyone have a label?

Gormezano: I think when you just have identities and you just have labels, especially when identities and labels are really narrow…, you might not have the language to articulate the ways in which you don’t perfectly fit with that identity or label…. And I think the more people … who are able to understand the ways in which they might branch from their label or, like, perfectly coincide with it, the more open everyone will be around, you know, just like understanding that, like, around each identity is, like, a collection of people who might vary from that in different kinds of ways.

McDonough: Stacy, the therapist we heard from earlier, commonly meets clients who are working through their sexualities.

McDonough (tape): How do you help them kind of figure that out?

Watnick: We kind of try labels on like clothes…. I’m gonna try this sort of sweater on and see: Does that feel snuggly? Do I feel comfortable? Is there, like, a resonance in my body and in my mind and my heart and my genitals, all over me, that this feels true…? And much like the sweater I put on, I don’t have to wear it all the time…. There’s a very flexible return policy on this kind of content: if they decide they don’t want it; they don’t have to keep it. But we’re trying it on. Let’s see how it feels.

McDonough: Stacy first saw Sari speak at a virtual conference during the pandemic.

Watnick: And my whole brain lit up.

McDonough: The two of them have since formed a working group to bring sexual configurations theory into more clinical settings.

Van Anders: Those of us with marginalized or minoritized or oppressed genders, sexes or sexualities are often not given the tools from science or scholarship to make sense of ourselves. And so this can be helpful in that way. But also people who are majorities…, our culture tells everyone…, you’re just a cisgender man; that’s that; there’s nothing more complex; the complexity is for, you know, the other “complicated,” quote, unquote, people. But our research finds that the majorities actually have a lot of complexity and often have had even less prompt to think about it.

McDonough (tape): I’m wondering if you’ve had any pushback from the scientific community or otherwise?

Van Anders: We get a fair bit of skepticism from academics that what people might call laypeople, just you, people on the street, could actually do SCT diagrams because they are a bit more complex than “What is your attraction…?”…. So we sometimes get people who say, “This is pretty hard” or “I’m kind of confused.” And then we’re like, “Okay, can you describe yourself?” And then we look at the dot, and it matches. So people are actually able to do it anyway.

Van Anders: And we sometimes get pushback, too, from majorities who get, like, a little bit angry, who are like, “Okay, well, here, I can locate myself, but, like, I don’t believe in all these other locations….” You know, they’re usually seeing questions that have heterosexual first if there’s a checklist. And here it’s, like, you know, if you’re interested in women, that’s just one little dot in this whole diagram, and that can be a bit disorienting for people who are used to being with the center.

McDonough: Sari thinks that accounting for this complexity is not only helpful for individuals but also for future scientific research.

Van Anders: People sometimes forget that every measure we use is sort of telling a story about what the world is…. They’re kind of almost like a sieve that you sieve the world through. And depending on what that sieve looks like—whether it’s SCT, whether it’s a one-word question with a checkbox or answer or something—is going to let kind of different kinds of things through…. What is empirical in science is to try to measure the world as it is.

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Museum classifies Roman emperor as trans

— But modern labels oversimplify ancient gender identities

The Roses of Heliogabalus by Alma-Tadema (1888) depicts a feast thrown by Elagabalus.

By

Elagabalus ruled as Roman emperor for just four years before being murdered in AD 222. He was still a teenager when he died. Despite his short reign, Elagabalus is counted among the most infamous of Roman emperors, often listed alongside Caligula and Nero.

His indiscretions, recorded by the Roman chroniclers, include: marrying a vestal virgin, the most chaste of Roman priestesses, twice; dressing up as a female prostitute and selling his body to other men; allowing himself to be penetrated (and by the bigger the penis the better); marrying a man, the charioteer Hierocles; and declaring himself not to be an emperor at all, but an empress: “Call me not Lord, for I am a Lady”.

Based on this quote, North Hertfordshire Museum has reclassified Elagabalus as a transgender woman, and will now use the pronouns she/her. The museum has a single coin depicting Elagabalus, which is sometimes displayed along with other LGBTQ+ artefacts from their collection.

When writing about ancient subjects, from emperors to slaves, the first question historians have to ask is: how do we know what we do? Most of our written sources are fragmentary, incomplete and rarely contemporary, amounting to little more than gossip or hearsay at best, malign propaganda at worst. It’s rare that we have a figure’s own words to guide us.

Elagabalus is no exception. For Elagabalus, our principle source is the Roman historian Cassius Dio. A senator and politician before turning his hand to history, Dio was not only a contemporary of the emperor, but part of his regime.

However, Dio wrote his Roman history under the patronage of Elagabalus’ cousin, Severus Alexander. He took the throne following Elagabalus’s assassination. It was therefore in Dio’s interest to paint his patron’s predecessor in a bad light.

Sexual slurs and the Romans

Sexual slurs were always among the first insults thrown by Roman authors. Julius Caesar was accused of being penetrated by the Bithynian king so many times it earned him the nickname “the Queen of Bithynia”.

It was rumoured that both Mark Antony and Augustus had prostituted themselves for political gain earlier in their careers. And Nero was said to have worn the bridal veil to marry a man.

The Romans were no stranger to same-sex relationships, however. It would have been more unusual for a Roman emperor not to have slept with men. Roman sexual identities were complex constructs, revolving around notions such as status and power.

A bust of Elagabalus.
A bust of Elagabalus.

The gender of a person’s sexual partner did not come into it. Instead, sexual orientation was informed by sexual role: were they the dominant or passive partner?

To be the dominant partner, in business, politics and war as much as in the bedroom, was at the root of what made a Roman man a man. The Latin word we translate as “man”, vir, is the root of the modern word “virile”, and to the Romans there was nothing more manly than virility. To penetrate – whether men, women, or both – was seen as manly, and therefore as Roman.

Conversely, for a Roman man to be passive, to be penetrated, was seen as unmanly. The Romans thought such an act of penetration stripped a man of his virility, making him less than a man – akin to a woman or, even worse, a slave.

A man who enjoyed being penetrated was sometimes called a cinaedus, and in Latin literature cinaedi are often described as taking on the role of the woman in more than the bedroom, both dressing and acting effeminately. The implication is always that the way they dressed, acted and had sex was somehow subversive – distinctly un-Roman.

The word cinaedus appears in Latin literature almost exclusively as an insult — and it’s this literary role that is ascribed to Caesar, Mark Antony, Nero and Elagabalus. The power of the insult stems not from saying that these men had sex with men, but that they were penetrated by men.

It’s worth noting that these rules of Roman sexuality only applied to freeborn adult, male Roman citizens. They did not apply to women, slaves, freedmen, foreigners or even beardless youths. These people were all considered fair game to a virile Roman man, as uncomfortable a concept as that might be to us today.

Was Elagabalus transgender?

While the Romans clearly engaged in acts that we today consider gay or straight sex, they would not recognise the sexual orientations we associate with them. The ancient Romans did not share the same conceptions of sexuality that we do.

Many men’s sexual behaviour was what we would now term bisexual. Some lived in a manner we might describe as gender non-conforming. The concept of a person being transgender was not unknown. But an ancient Roman would not have self-identified as any of those things.

We cannot retroactively apply such modern, western identities to the inhabitants of the past and we must be careful not to misgender or misidentify them – especially if our only evidence for how they might have identified comes from hostile writers.

In attempting to fact check the sexual slurs and propaganda from the biographical facts, there is a danger that we lose sight of the fact that ancient Romans did recognise a huge variety of sexual orientations and gender identities – just as we do today. To attempt to crudely ascribe modern labels to ancient figures such as Elagabalus is not only to strip them of their agency, but also to oversimplify what is a wonderfully, fabulously broad and nuanced subject.

Complete Article ↪HERE↩!

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The third step is supporting

— Taking the child’s lead during gender identity exploration

Following the child’s lead is key as they explore their gender identity, experts say.

Being supported is critical as children and adolescents explore their identity. It is the key to avoiding worsening mental health outcomes, research indicates.

By Christine Dalgleish

Being supported is of the utmost importance for children and adolescents exploring their gender identity.

It is the key to avoiding worsening mental health outcomes, research indicates.

A group of local healthcare providers and doctors, Physicians for Diversity & Inclusion, have come together to stand with families of gender diverse children and gender diverse members of the community.

Dr. Ingrid Cosio, whose practice includes time spent at the Northern Gender Clinic in Prince George each week, provides specialized care to transgender and gender diverse persons living in the Northern Health region.

Only about 25 per cent of those exploring their gender identity before puberty go on to take the journey to transition and identify as trans, Cosio said.

“That gender diversity group who is exploring is much bigger compared to the group who ultimately, after puberty, identify as gender incongruent,” Cosio said. “But all the more important is that exploration piece be supported so they can figure that out.”

The key is to follow the child’s lead.

“If the child would like to try different clothing, a different pronoun, a different name or nickname, to see what that feels like then that’s great,” Cosio said. “I think that’s really important because it’s part of that reflection/exploration that is so key. So really it’s about observing them, creating a space where they’ll hopefully tell you if they want to explore.”

Parents can invite their child to talk about it if they would like to change things, Cosio added.

“I have some young folks who were assigned male at birth, they identify as female since they were two years old but want to keep their very typically masculine name – and they don’t want to change that and that’s totally fine,” Cosio said. “That’s what I mean about following the child’s lead – it’s not like ‘well, now you have to change your name’ – no, it’s like ‘what are you comfortable with?’ So I think there’s a lot of misinformation about children being told or being convinced they need to change pronouns or do this or do that. The key is taking the child’s lead and supporting them along that path to do that exploration because only they can do that.”

Support and love for the child no matter what, Cosio said, is the biggest part people can play.

Sexual orientation and gender identity (SOGI) programs in place in local schools helps educators make schools inclusive and safe for students of all sexual orientations and gender identities. At school, students’ gender does not limit their interests and opportunities, and their sexual orientation and how they understand and express their gender are welcomed without discrimination.

But if parents want to connect with the school, Cosio said, that might be a good idea if there are issues.

“This is something I would see 15 years ago for sure, much, much less now, but do go have a meeting with the school and talk about the goals and how to support your kid,” Cosio said. “That’s the main message.”

Gender diverse children and youth who received medical gender-affirming care over one year experienced 60 per cent lower odds of depression and 73 per cent lower odds of suicidality.

Gender diverse children and youth with supportive parents compared to those with somewhat or non-supportive parents have reduced rates of depression from 75 per cent to 23 per cent, reduced rates of suicidal ideation from 70 per cent to 34 per cent and reduced rates of suicide attempts from 57 per cent to four per cent.

Research has consistently shown very low rates of gender diverse children and youth de-transitioning after social and or medical transitioning, Cosio added.

For reliable and accurate information about gender identity, visit the BC Children’s Hospital gender resource page.

Complete Article ↪HERE↩!

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To Understand Sex

— We Need to Ask the Right Questions

The answer to the question of how many sexes exist differs depending on the context

By Charles Roseman, Cara Ocobock

Sex is one of the major cultural and political fault lines of our time. Legislation aimed at regulating who may participate in different arenas of society, including girls’ and women’s sports, is being passed with some regularity. These legislative efforts tend not only to conflate sex and gender but also to jumble up biological traits such as hormone levels with behavioral/performance features such as sprint speed or jump height. Disputes arise in part from confusion and disagreement over what is meant by “sex.”

Within academia, disagreements about sex recently came to a head when the American Anthropological Association (AAA), the world’s largest professional organization for anthropologists, and the Canadian Anthropology Society (CASCA) removed a panel discussion entitled “Let’s Talk about Sex Baby: Why Biological Sex Remains a Necessary Analytic Category in Anthropology” from their upcoming annual meeting. The panel was submitted for review and initially accepted in mid-July. It was then removed in late September, following concerns in the anthropological community that the panel conveyed antitransgender sentiment and decrepit ways of thinking about human variation.

Both among the general public and in academia, the core argument boils down to the question of how many sexes exist. The tricky thing is that the answer to this question differs depending on the context. One perfectly accurate response is: “To a first approximation, zero.” The vast majority of life-forms—including bacteria and archaea—do not reproduce sexually. But if the question concerned the number of animal sexes present in a given tide pool or backyard garden, the answer would need to account for organisms that switch sexes, sometimes mate with themselves or switch back and forth between sexual and asexual reproduction. When we ask, “How many sexes are there in humans?” we can confidently answer “two,” right? Many people think sex should be defined by a strict gamete binary in which a person’s sex is determined by whether their body produces or could produce eggs or sperm. But when you are out and about in the human social world, are you checking everyone’s gametes? And what of the substantial number of people who do not produce or carry gametes?

We think the ongoing discussion about sex might benefit from a fundamental change in approach by turning the question around such that we ask, “If ‘sex’ is the answer, what was the question?”

The value of this approach becomes clear when you consider the long-running debate in biology over how to define species. One definition, the biological species concept, posits that species are groups of actually or potentially interbreeding organisms capable of producing fertile offspring. It is not universally applicable because, as noted earlier, most organisms do not reproduce sexually. It does, however, provide a framework for asking questions about how sexually reproducing organisms can evolve ways to avoid mating with organisms distinct enough that their offspring’s survivability or fertility would be compromised. This framework has led to a bounty of work demonstrating that speciation in organisms living in the same area is rare and that physical separation among groups appears to be a key component of evolving reproductive barriers.

We can extend this “ask questions first” framework to concepts about sex. When it comes to sexually reproducing organisms, several classes of questions fit nicely into a binary view of sex. Others do not. 

Binaries are indispensable when asking evolutionary questions about many sexually reproducing organisms. Sometimes the questions asked rely on a strict binary because that is the nature of the relevant existing data—for instance, data from historical and contemporary demographic reports. We have to appeal to a multiplicity of binaries, however, because sexual reproduction has evolved many times and in many different ways across the living world. Reproductive capacities in birds and mammals largely involve inheritance of different combinations of sex chromosomes, whereas in many reptiles, sex is determined based on environmental cues such as temperature.

Binaries start to fail us once we move into questions about how organisms live out their lives. This can be seen in the example of transgender athletes. Arguments revolving around including or excluding trans athletes often rest on notions of strict binary differences in hormone type and concentration that associate female individuals with estrogen and male ones with testosterone. This assumes testosterone is at the root of athletic performance. These hormones do not hew to a strict binary, however. Female and male people need both estrogen and testosterone to function, and they overlap in their hormone concentrations. If we are interested in how estrogen and testosterone affect athletic performance, then we need to examine these respective hormone levels and how they correlate with athletic outcomes. We cannot rely on gross average differences between the sexes as evidence for differential athletic success. Adherence to a sex binary can lead us astray in this domain of inquiry.

Further problems arise when we compare humans to other species. Some organisms are incapable of reproducing. Some that are capable may end up not reproducing. Others may alternate between reproducing asexually and sexually, and still others may switch sexes. Such organisms provide fascinating insights into the diversity of life. But when we refer to clown fish changing sex to emphasize the diversity of ways in which sexual beings move through the world, we risk losing sight of the issues of consent, autonomy, well-being and self-determination that form the bedrock of all dimensions of human health, sexual or otherwise.

As scientists who study evolutionary genetics and human physiological responses to extreme environments, we have a strong interest in understanding the varied presentations of features that we think of as being related to sex. The questions we ask about sex in our research are different from those used in a health context, such as practicing gender-affirming care through erectile dysfunction medication or pubertal hormones. Scientists like us would do well to embrace intellectual humility and listen carefully before deciding that any one definition of sex is useful for understanding the living world.

So, if “sex” is the answer, what is the question? This is not so clear, and we have no warrant to make authoritative declarations on this issue from a scientific standpoint that is uninformed by ethical, moral or social considerations. We are in good company here because sex encompasses such a range of questions that we doubt any one medical, scientific or humanistic practitioner would be able to come up with a question that encompasses all of the ways in which humans are affected by sex, however it is construed.

Complete Article ↪HERE↩!

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What Does It Mean To Be Nonbinary?

— Being nonbinary means not identifying solely (or at all) with being male or female

For a long time, Western society thought of sex and gender as a binary: male/female, girl/boy, man/woman. Though plenty of people throughout history have likely identified otherwise, we haven’t had the language to talk about or understand what that means.

Fortunately, we’ve come a long way. In 2021, a study by the Trevor Project found that more than a quarter (26%) of LGBTQIA+ youth now identify as nonbinary, with an additional 20% saying they’re still questioning whether they’re nonbinary. And that data doesn’t even begin to cover nonbinary/questioning adults.

But what exactly does it mean to be nonbinary? Child and adolescent psychiatrist Jason Lambrese, MD, helps define this term so that you can better understand this gender identity.

What is nonbinary?

In simple terms, being nonbinary means that you do not identify (solely or at all) with the idea of being a man or a woman.

“We used to think that people were either male or female, and that was it — that there were two endpoints, and everyone had to be at one of them,” Dr. Lambrese says. “But it became clear that that didn’t fit everybody’s experience.”

Now, health professionals recognize that gender identity is much more expansive and multifaceted. Sometimes, it’s explained as a spectrum — a sliding scale of sorts, with “male” and “female” as endpoints.

For some people, being nonbinary means feeling that you’re somewhere else along that line — in between male and female, or a combination of some aspects of both. But other nonbinary people feel that their gender identity exists outside the male/female spectrum — not on the line but somewhere else altogether.

“There are a lot of cultures where it’s very common to identify as male, female or a third gender,” Dr. Lambrese notes. “We might put it somewhere in the middle of the spectrum, or it can be thought about completely outside of that construct.”

Nonbinary gender identities

If you’re trying to get a handle on what it means to be nonbinary, you’re going to have to get comfortable in gray space: There are no specific, hard-and-fast rules about nonbinary identities or “what it means” to be nonbinary.

“What it means for one person could be different than what it means for somebody else,” Dr. Lambrese states.

A nonbinary person could just identify with the term “nonbinary,” or they may use other terms to describe themselves and their relationship (or lack thereof) with gender:

  • Agender,genderless, or gender-free are terms for people who don’t identify with any gender at all.
  • Androgynousmeans having gender expression characteristics that are typically associated with both male and female.
  • Bigenderis when someone identifies with two genders, whether they experience those genders at the same time or alternately.
  • Demigirl and demiboyare terms for people who partially identify with one gender or the other, but not fully.
  • Genderfluid and genderflux refer to the feeling that your gender is flexible. It may change from day to day or over time.
  • Gender non-conforming usually means that a person doesn’t conform to societal gender norms, whether in terms of gender identity, gender expression or both.
  • Genderqueer is typically used as an umbrella term, sort of like nonbinary, for anyone who feels they don’t fit into standard gender labels.

Because gender can be such a personal experience, these terms can mean different things to different people. And some people might identify with multiple terms or with others not listed here.

If these terms are new to you, you might feel confused about some of the nuances and differences between them. That’s OK. The most important thing is to remain open-minded to learning what they mean to individual people and their gender identity — so that you can be as supportive as possible.

Is nonbinary the same as transgender?

Sometimes, and sometimes not. The answer to this question comes down to each individual person and what identity feels right to them.

For the most part, you can think of being transgender as an overarching concept that encompasses multiple types of identities. “You could say that being trans is the most overarching of all of the umbrella terms, and under that are smaller umbrellas, like being nonbinary,” Dr. Lambrese clarifies.

But not everyone who identifies as nonbinary will identify with being trans. Some nonbinary people, for example, may feel more comfortable with explanations like “not cisgender.”(Cisgender meaning people whose gender identity corresponds with what they were assigned at birth.)

“For some people, even the term ‘transgender’ can feel like a binary,” Dr. Lambrese says, “so being nonbinary may feel separate from the identity of transgender. It’s all very individualized.”

It’s always best not to make assumptions about anyone’s identity — which is, by the way, a good rule of thumb for all for life!

What pronouns do nonbinary people use?

This answer differs for every person, but “they/them” is common. The Trevor Project found that more than one-third of nonbinary youth exclusively (only) use the pronouns “they/them.”

For some people, using they/them to refer to a singular person feels weird and uncomfortable — that squiggly feeling you get when you use improper grammar. If this is you, try to remember: Language is constantly evolving, and it’s OK for words’ meanings to change. Plus, you’re probably already more used to using they/them singular pronouns than you might think (for example, “Someone left their umbrella behind! I sure hope they come back for it.”).

“It’s important that we validate and normalize ’they/them’ as pronouns that can be used singularly,” Dr. Lambrese states.

The study also found that an additional 21% of respondents use a combination of gender pronouns that include but aren’t limited to they/them. This could mean, for example, that someone uses them/them pronouns and she/her pronouns. They may prefer that you mix them up at random (“I’m getting lunch with her tomorrow because they weren’t available today.”) or ask that you use certain pronouns at certain times.

What about neopronouns?

Less common but still important are neopronouns, which are words that have been created to take the place of traditional pronouns. Some examples include:

  • Xe/xem/xir.
  • Ze/zir/zem.
  • Ee/em/eir.

If you’re not sure exactly how to use neopronouns, here’s an example: “Xe is so friendly and funny. When I first met xem last week, I immediately asked for xir number so we could hang out.”

It can take some work to incorporate this type of evolving language into your lexicon, but doing so shows respect and support for others. Like anything new, it will start to come naturally to you over time.

“If you mess up, that’s OK,” Dr. Lambrese reassures. “Just apologize and use the correct one going forward. People can usually appreciate that. It’s when you’re not trying that can be very hurtful.”

Nonbinary people and mental health

The English language now offers more terminology than ever for people to express their gender identity, which represents society’s evolving understanding of gender. But that doesn’t always mean that individual people have become more understanding or accepting.

The Trevor Project found that 42% of LGBTQ youth seriously considered attempting suicide in the year before the study. That included more than half of transgender and nonbinary youth — largely owing to a lack of support and respect from family, friends and society at large.

“When nonbinary teens live in an environment where they’re not feeling accepted or validated, they can experience negative mental health outcomes like depression, anxiety and even suicidal ideation,” Dr. Lambrese says.

The Trevor Project found that nonbinary youth whose family members respected their pronouns were far less likely to attempt suicide than their peers without family support.

“These numbers are supported by studies that have looked at sexual and gender minorities over time,” Dr. Lambrese says. “Data shows that the more support children and teens have, the better their mental health outcomes are.”

How to support nonbinary people

“Being affirming of somebody’s experience doesn’t have to mean that you fully understand all of the intricacies of their identity,” Dr. Lambrese says. “It doesn’t even have to mean that you agree with all of their goals for themselves. But you can still be affirming and supportive.”

Two of the simplest and more powerful ways to show your respect and support are to use people’s preferred names and proper pronouns.

“At the very least, this allows people to feel heard,” he says. “The data shows that sometimes, those simplest things lead nonbinary people to say, ‘When my pronouns are used correctly, I feel so much better.’ It’s such a simple, easy thing that we can all do.”

Dr. Lambrese shares some tips:

  • Ask for their pronouns (and share yours): Meeting someone new? “Don’t make assumptions about people’s gender identity or their pronouns,” Dr. Lambrese advises. “You can ask people, or you can introduce yourself with your own pronouns and ask for theirs. I might say, for example, ‘Hi, I’m Jason, and my pronouns are he/him. What name and pronouns do you use?’”
  • Seek out examples: If someone shares their pronouns with you and you’re not entirely sure how to use them, politely ask if they feel comfortable sharing some examples so that you can get it right. Google is your friend here, too.
  • When you mess up, apologize … and move on: If you accidentally misgender someone, acknowledge it (“Oh, I’m sorry! I meant ‘they.’”) and then keep the conversation flowing. Over-apologizing is awkward for everyone, and it centers your own feelings over theirs.
  • Normalize pronouns: Putting your own pronouns in your email signature or on your nametag at events allow people others to feel more comfortable sharing their pronouns with you.
  • Adapt your other language, too:Gendered terms like “Hey, ladies,” and “You guys,” can feel exclusionary to nonbinary people. Instead, practice using inclusive, gender-neutral terms like “y’all” and “folks.”
  • Gently correct others: If you overhear someone else talking about another person with the wrong pronouns, offer a polite but firm correction: “Jamie actually uses they/them pronouns, not he/him.” Helping others get it right behind the scenes may lessen the chances that they misgender someone face to face.

At the end of the day, supporting nonbinary people is, in so many ways, similar to supporting any other community of people: “Operate in good faith, demonstrate respect and apologize when you fall short,” Dr. Lambrese encourages.

Complete Article ↪HERE↩!

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Is Queer a Slur?

— Exploring the Meaning and Use of the Term

A group of LGBTQ+ people

Wondering if queer is a slur? Let’s explore the historical context and controversy surrounding its use, and the term’s reclamation.

By

The use of the word “queer” has become so widespread that it’s now represented by the letter “Q” in the initialism LGBTQ+. However, some individuals find the word offensive or feel that it doesn’t represent them.

A closer look at the word reveals how it became a slur, how LGBTQ+ activists and academics have reclaimed the word, and the way its definition continues to change in the face of social and political challenges.

Understanding the term “Queer”

The current Oxford Languages Dictionary defines “queer” as an old-fashioned verb meaning “to spoil or ruin” and an adjective meaning either “strange, odd” or “relating to a sexual or gender identity that does not correspond to established ideas of sexuality and gender, especially heterosexual norms.”

That last definition, in simpler words, means that “queer” is an umbrella term for people who aren’t heterosexual or cisgender.

“Queer” first popped up in the English language during the 16th century as a synonym for “strange” and “illegitimate.” In the 19th century, it began to mean “odd,” and by the end of that century, people used it as a slur against effeminate men and men who slept with other men.

However, in the 1980s, some gay and lesbian activists began reclaiming “queer” as an empowering self-designation. Academics also began studying “queer theory” to examine so-called traditional “norms” of sex and gender and their intersection with political identities and social power structures.

The word’s meaning continues to evolve, even now. Some people user queer as a verb that means “to challenge something’s commonly expected function” or as an adjective that includes any intimate practices or familial structures that fall outside of mainstream “norms.”

“‘Queer is still a word that many find offensive,” NPR’s editor for standards and practices Mark Memmott explained in 2019. “For many people, it’s still a difficult word to hear or read because of the past history.”

Jason DeRose, a senior editor who oversaw coverage of LGBTQ+ rights at NPR in 2019, noted that some members of older generations, like Baby Boomers, may find the term problematic or hurtful because it was used for decades as a slur, particularly during years when LGBTQ+ identities were criminalized and considered as forms of mental illness.

Often the slur was used while verbally harassing or assaulting people who were perceived as different. Such insults could raise suspicions about one’s identity and private life and leave them subject to discrimination, investigation, or other social consequences — like being fired from a job or disowned from a family — as a result.

However, younger generations, like Millenials and Gen Xers, tend to be more comfortable with the term, having grown up at a time of greater societal acceptance towards LGBTQ+ people.

Reclaiming the term “Queer”

In the late 1980s and early ’90s, some LGBTQ+ people began using “queer” as a neutral or empowering self-identity that signified people who aren’t heterosexual or who aren’t cisgender.

Some of these people re-claimed “queer” to throw the slur back in society’s face or to show a defiant Pride in the very identities that society long told them to feel ashamed and afraid of. As the number of proud “queers” increased, it gradually became harder to treat all LGBTQ+ people like a powerless minority.

One of the earliest well-known reclaimers of the slur was the LGBTQ+ direct-action activist group Queer Nation. The group emerged to fight queerphobia during the HIV epidemic by raising the visibility of queer people in non-queer public spaces, like bars.

Queer Nation used the well-known protest chant — “We’re Here! We’re Queer! Get used to it!” — to communicate an unwillingness to go back into the closet or behave as others expected.

The group’s chapters in other states distributed informational pamphlets about queer sex and famous queers throughout history; held a “kiss-in” at the 1992 Academy Awards red carpet to protest queer exclusion in Hollywood films; massively protested homophobic entertainers and incidents of anti-queer violence; arranged a “Pink Panther” street patrol to prevent queer-bashings; and broadcast video of two milk-covered men kissing on public access television.

These actions weren’t just to make heterosexual people uncomfortable — they were also meant to encourage other queers to creatively challenge the systems of heteronormativity that often treated LGBTQ+ people as easy targets for violence, harassment, and exclusion.

Some activists have taken the idea a step further with “queercore” and “queer shame,” a punk rock approach that rejects the idea that LGBTQ+ people should be respectable, otherwise indistinguishable from straight people, and “brand-safe” for large companies and political movements to exploit.

Is queer a slur, LGBTQ+

Current usage of “Queer”

The meaning of “queer” has also changed in response to academic thinkers in the field of “queer studies.”

Examinations of sexuality and gender once resided in the “Women’s Studies” departments of colleges and universities. The earliest thinkers in this field examined how “traditional” conceptions of gender, sexuality, identity, and desire create socio-political power structures that can be explored, critiqued, and challenged. “Queer studies” emerged from this discipline as an interdisciplinary field.

Queer thinkers challenge the idea that individual identities are fixed and unchanging, that gender and sexuality are binary, and that sexual practices are either normal or abnormal. Rather than treating heterosexuality and cisgender identities as “normal” or “natural,” queer theorists believe that sexuality and gender are socially constructed by cultural media and individually performed by how people publicly present themselves. These can change depending on the time, place, and context.

Not all people agree that “queer” is the same as “gay.” For some, queerness refers to people whose identities, lived experiences, and outlooks fall out of the mainstream as well as the protection of the mainstream.

For example, a gay, cisgender, white, Christian, American man might not be considered “queer” by some because his mainstream identities may grant him more social protections than a Black, pansexual, transgender, female immigrant living in Iraq. This woman’s unique identities aren’t nearly as “mainstream” as the gay man’s and don’t provide nearly as many social protections.

“Queer” has also increasingly been used as a verb that means “to challenge something’s commonly expected function.” One can “queer” social expectations by identifying, behaving, and appearing in ways that challenge preexisting social norms. For example, someone can “queer” the institution of marriage by having multiple sexual or emotional partners, not living with their spouse, or having relationship rules and familial structures that don’t follow the “traditional nuclear family.”

For example, polyamory and kink both fall outside of legal protections: You can legally be fired or have your children taken away for both, and both — like LGBTQ+ identity — have been vilified as forms of social deviance and mental illness.

But using “queer” in this way would qualify some heterosexual and cisgender people as “queer,” an idea that might upset some LGBTQ+ people who disapprove of straight polyamorists and ministers applying an anti-queer slur to themselves. However, other LGBTQ+ individuals might be fine with straight “queers” as long as the heterosexuals elevate LGBTQ+ voices and advocate for LGBTQ+ rights.

Others might dislike “queer” as a catch-all term for any non-hetero and non-cis people because it erases their unique identities, lumping them all together in one category rather than proclaiming their unique sexual orientation and gender identity. Such people might proclaim, “I’m not queer, I’m lesbian,” or “I’m not ‘queer’ — I’m ‘omnisexual!’”

As always, it’s important to allow people to self-identify with whatever terms they feel most comfortable with, and to allow community members to accept it or to experience productive tensions and dialogues about what it means to be queer.

The Running Debate Over Using “Queer”

Over the last half-century, queer has transformed from a hateful slur to a political identity that challenges cis-heteronormativity. While some people still find “queer” offensive or feel that it erases their unique identities and experiences, others find it empowering and a useful way to grow a cultural movement while critiquing oppressive socio-political structures around sex, gender, desire, identity, and power.

The term remains a complex and slippery one that will likely change, especially as people gain a greater understanding of the many ways they identify with and experience sex and gender. For some, “queer” will be an important identity (something they are). For others, “queer” will be an important action (something they do).

Some LGBTQ+ people may reject the “queer” label entirely, but regardless, it’ll always remain important to understand the context in which it is used and to respect each individual’s choice of language.

Complete Article ↪HERE↩!

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Pride 2023

Happy Gay Pride Month!

gay-pride.jpg

It’s time, once again, to post my annual pride posting.

In my lifetime I’ve witnessed a most remarkable change in societal attitudes toward those of us on the sexual fringe. One only needs to go back 50 years in time. I was 17 years old then and I knew I was queer. When I looked out on the world around me this is what I saw. Homosexuality was deemed a mental disorder by the nation’s psychiatric authorities, and gay sex was a crime in every state but Illinois. Federal workers could be fired merely for being gay.

Today, gays and trans folks serve openly in the military, work as TV news anchors and federal judges, win elections as big-city mayors and members of Congress. Popular TV shows have gay and trans protagonists.

Six years ago this month, a Supreme Court ruling lead to the legalization of same-sex marriage throughout the whole country.

The transition over five decades has been far from smooth — replete with bitter protests, anti-gay violence, backlashes that inflicted many political setbacks, and AIDS. Unlike the civil rights movement and the women’s liberation movement, the campaign for gay rights unfolded without household-name leaders.

And yet some still experience a backlash in the dominant culture. I don’t relish the idea, but I’d be remiss if I didn’t mention it. And while we endure this be reminded that it won’t smart nearly as much if we know our history. And we should also remember the immortal words of Martin Luther King, Jr. “The moral arc of the universe bends at the elbow of justice.”

In honor of gay pride month, a little sex history lesson — The Stonewall Riots

The confrontations between demonstrators and police at The Stonewall Inn, a mafia owned bar in Greenwich Village NYC over the weekend of June 27-29, 1969 are usually cited as the beginning of the modern Lesbian/Gay liberation Movement. What might have been just another routine police raid onstonewall.jpg a bar patronized by homosexuals became the pivotal event that sparked the entire modern gay rights movement.

The Stonewall riots are now the stuff of myth. Many of the most commonly held beliefs are probably untrue. But here’s what we know for sure.

  • In 1969, it was illegal to operate any business catering to homosexuals in New York City — as it still is today in many places in the world. The standard procedure was for New York City’s finest to raid these establishments on a regular basis. They’d arrest a few of the most obvious ‘types’ harass the others and shake down the owners for money, then they’d let the bar open as usual by the next day.
  • Myth has it that the majority of the patrons at the Stonewall Inn were black and Hispanic drag queens. Actually, most of the patrons were probably young, college-age white guys lookin for a thrill and an evening out of the closet, along with the usual cadre of drag queens and hustlers. It was reasonably safe to socialize at the Stonewall Inn for them, because when it was raided the drag queens and bull-dykes were far more likely to be arrested then they were.
  • After midnight June 27-28, 1969, the New York Tactical Police Force called a raid on The Stonewall Inn at 55 Christopher Street in NYC. Many of the patrons who escaped the raid stood around to witness the police herding the “usual suspects” into the waiting paddywagons. There had recently been several scuffles where similar groups of people resisted arrest in both Los Angeles and New York.
  • Stonewall was unique because it was the first time gay people, as a group, realized that what threatened drag queens and bull-dykes threatened them all.
  • Many of the onlookers who took on the police that night weren’t even homosexual. Greenwich Village was home to many left-leaning young people who had cut their political teeth in the civil rights, anti-war and women’s lib movements.
  • As people tied to stop the arrests, the mêlée erupted. The police barricaded themselves inside the bar. The crowd outside attempted to burn it down. Eventually, police reinforcements arrived to disperse the crowd. But this just shattered the protesters into smaller groups that continued to mill around the streets of the village.
  • A larger crowd assembled outside the Stonewall the following night. This time young gay men and women came to protest the raids that were commonplace in the city. They held hands, kissed and formed a mock chorus line singing; “We are the Stonewall Girls/We wear our hair in curls/We have no underwear/We show our pubic hair.” Don’t ‘cha just love it?
  • Police successfully dispersed this group without incident. But the print media picked up the story. Articles appeared in the NY Post, Daily News and The Village Voice. Theses helped galvanize the community to rally and fight back.
  • Within a few days, representatives of the Mattachine Society and the Daughters of Bilitis (two of the country’s first homophile rights groups) organized the city’s first ever “Gay Power” rally in Washington Square. Some give hundred protesters showed up; many of them gay and lesbians.

stonewall02.jpgThe riots led to calls for homosexual liberation. Fliers appeared with the message: “Do you think homosexuals are revolting? You bet your sweet ass we are!” And the rest, boys and girls, is as they say is history.

During the first year after Stonewall, a whole new generation of organizations emerged, many identifying themselves for the first time as “Gay.” This not only denoted sexual orientation, but a radical way to self-identify with a growing sense of open political activism. Older, more staid homophile groups soon began to make way for the more militant groups like the Gay Liberation Front.

The vast majority of these new activists were under thirty; dr dick’s generation, don’t cha know. We were new to political organizing and didn’t know that this was as ground-breaking as it was. Many groups formed on colleges campuses and in big cities around the world.

By the following summer, 1970, groups in at least eight American cities staged simultaneous events commemorating the Stonewall riots on the last Sunday in June. The events varied from a highly political march of three to five thousand in New York to a parade with floats for 1200 in Los Angeles. Seven thousand showed up in San Francisco.

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Different Colours of Love

— A Comprehensive Guide to Understanding All LGBTQIA+ Terms

By Prakriti Bhat

As kids we’re always taught the world is black and white. There are men and women. Certain characteristics make men masculine and women feminine. There are no in-betweens.

It couldn’t be further from the truth.

Between these black-and-white boundaries lies a whole other colourful world. Men who love men, women who love women, men who love both men and women — the list goes on. While queer rights may have been taken lightly a few decades ago, there’s a lot more awareness around the LGBTQIA community today.

Even those who don’t fully understand the meaning of LGBTQIA+ or the fluidity of gender are willing to learn and educate themselves.

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

The LGBTQIA+ community encompasses diverse sexual orientations and gender identities, fostering a rich tapestry of love and individuality. As society progresses towards greater acceptance and inclusivity, it becomes essential to understand the various terms and orientations within the LGBTQIA+ spectrum.

Here’s everything you need to know about sexual orientations within the LGBTQIA+ community.

What Is The Full Form Of LGBTQIA+?

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

LGBTQIA+ is an acronym built up from the following words:

L- Lesbian
G- Gay
B- Bisexual
T- Transgender
I- Intersex
A- Asexual
+ – Holds space for expanding and understanding different parts of the very diverse gender and sexual identities.

Now, let us delve into the meanings and nuances of different sexual orientations, shedding light on the beautiful diversity of love.

1. Lesbians

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Lesbians are women who are emotionally, romantically, or sexually attracted to other women. Lesbian individuals face unique challenges and experiences, from societal stigmatisation to the struggle for recognition and acceptance. Despite these obstacles, lesbian individuals have made significant contributions to art, culture, and activism, enriching the LGBTQIA+ community and inspiring others to embrace their authentic selves.

Films like Badhaai Do and Ek Ladki Ko Dekha Toh Aisa Laga are great examples of cinema depicting lesbian relationships truthfully.

2. Gay

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt ©

Gay relationships are those where men are emotionally, romantically, or sexually attracted to other men. This sexual orientation has been widely recognised and celebrated in pop culture and cinema in recent years. Gay individuals have played a pivotal role in shaping the fight for LGBTQIA+ rights, pushing for greater acceptance, and challenging societal norms. Their experiences, struggles, and triumphs serve as a testament to the strength and resilience of the LGBTQIA+ community.

Films like Aligarh, Kapoor & Sons, and Shubh Mangal Zyada Saavdhan are some of the best examples of Bollywood portraying gay relationships beautifully.

3. Bisexuals

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Bisexuality refers to individuals who are attracted to both their own gender and other genders. Bisexual individuals experience a spectrum of attractions, embracing the potential for emotional and romantic connections with people of various gender identities. Bisexuality challenges the traditional binary understanding of sexuality, recognising the fluidity and complexity of human desire.

They also face some unique challenges, such as biphobia and erasure, as their experiences often intersect with stereotypes and misconceptions. Understanding and embracing bisexuality is crucial in fostering a more inclusive and supportive environment for all members of the LGBTQIA+ community.

4. Transgender

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Just to be clear, transgender is a gender identity and has nothing to do with one’s sexual orientation. Transgender individuals do not identify with the gender assigned to them at birth. They may undergo gender-affirming processes, such as hormone therapy or gender confirmation surgery, to align their physical appearance with their gender identity.

They face significant challenges, including discrimination, lack of healthcare access, and societal misunderstanding. Their sexual orientation is as fluid as the rest of the queer community. They could be attracted to men, women or other trans people. Vani Kapoor played a trans character opposite Ayushmann Khurrana in Chandigarh Kare Aashiqui in one of the few honest portrayals of the trans community.

5. Queer

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Queer is an umbrella term that encompasses individuals who do not conform to traditional sexual orientations or gender identities. It serves as an inclusive label for those who feel their experiences fall outside the boundaries of heterosexual or cisgender identities. Queer individuals challenge societal norms and embrace their authentic selves, contributing to the diverse fabric of the LGBTQIA+ community.

6. Intersex

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Intersex is an umbrella term used to describe individuals who are born with biological sex characteristics that do not fit typical male or female categories. Intersex variations can manifest in various ways, such as chromosomal, hormonal or anatomical differences.

Intersex individuals have diverse experiences and identities and it is essential to respect their autonomy and self-identification. The intersex community advocates for recognition, medical human rights, and an end to unnecessary and non-consensual medical interventions.

7. Asexual

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Asexual individuals experience little to no sexual attraction towards others. Asexuality is a valid and natural orientation within the LGBTQIA+ spectrum, highlighting the wide range of human experiences and desires.

Asexual individuals may still form deep emotional connections, experience romantic attraction, and engage in fulfilling relationships without sexual components. Understanding and respecting asexuality is vital in creating an inclusive environment that values diverse forms of love and companionship.

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

It is crucial for us to continue educating ourselves and fostering inclusivity in order to create a world where everyone feels safe, supported, and celebrated for who they are. From understanding the meaning of LGBTQIA+ to delving into the intricacies of different sexual orientations and gender identities, it’s a constant learning process we need to be actively involved in.

The LGBTQIA+ community encompasses a beautiful tapestry of different sexual orientations and gender identities, each deserving of understanding, acceptance and respect.

Complete Article ↪HERE↩!

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Understanding the Transgender Portion of Our Population

— Trans people make up approximately 1–2% of the population, though this could change in the future.

By Soren Hodshire

Transgender people are more common than you might think. Being transgender is not a trend, and it’s not new. Trans people have existed throughout history and will continue to be an important part of our society.
>But depending on where you live, you might not meet many openly transgender individuals in your day-to-day life. So, let’s take a closer look at this vibrant community!

According to this 2022 report from UCLA’s School of Law Williams Institute, 1.6 million people ages 13 years and up identify as transgender in the United States. This means that approximately 1.4% of the U.S. population is transgender!

Some research also shows that this number is growing, as around 5% of young adults identify as transgender. They found that the community further breaks down as follows:

As far as the world population goes, the country’s statistics for the number of trans people can range anywhere from 0.6–3%. The highest numbers of trans people are reported in countries Germany and Sweden.

Why does it seem like there are more trans people nowadays?

When we see the growing representation of trans people in social and mainstream media, it’s important to remember that people will feel more comfortable living openly and freely when there’s a more supportive environment, more resources, and less criminalization for being themselves.

As societal support grows and discrimination decreases, it’s likely we’ll see the reported number of transgender people rise until its natural level is revealed. Far from being a sign of indoctrination, this is a sign of a healthy society that we’ve seen in other areas before.

One popular example of this has been coined the “Left Handed Argument.” In the past, left-handedness was treated as a “sin” and highly stigmatized within society. Those who were naturally left-handed were encouraged or forced to use their right hand dominantly. This discrimination often found its way into our language and religious beliefs as well.

When society no longer believed that being left-handed was the work of “the devil” and stopped training everyone at school to use their right hand in the mid-20th century, for many decades we saw the reported number of left-handed people grow.

Now in the 21st century, the reports have leveled off and we know that about 10% of the population is naturally left-handed. It’s likely that we’ll see similar patterns as we learn the natural level of the transgender population in an accepting society.

How common is it to detransistion?

According to this comprehensive study from LGBTQ HealthTrusted Source, 13.1% of currently identified transgender people have detransitioned at some point. However, 82.5% of those who have detransitioned list their reason for doing so as external factors such as pressure from family, non-affirming school environments, and increased vulnerability to violence (including sexual assault).

These statistics are confirmed by Fenway Health. Their participants reported the following reasons for detransitioning:

  • pressure from a parent (35.5%)
  • pressure from their community or societal stigma (32.5%)
  • trouble finding a job (26.8%)
  • fluctuations in their gender identity or desire (10.4%)
  • pressure from medical health professionals (5.6%)
  • pressure from religious leaders (5.3%)
  • doubts about their gender identity (2.4%)

So, it’s not entirely uncommon to detransition but there are many reasons why people might choose to do so, especially due to dangerous and unforgiving environments. This doesn’t necessarily mean that these people stop feeling gender dysphoria, but they aren’t in the right space to transition (socially, medically, or legally) at the time.

Continuing your education

You might be asking yourself, “But what does ‘trans’ really mean?” Or even, “Am I transgender?” This is a nuanced and complex topic, and it’s natural to have lots of questions. Here are some resources that can help you find answers:

Takeaway

Being transgender isn’t that uncommon anymore. 1.6 million people (1–2%) in the U.S. identify as transgender. Worldwide current numbers range between 0.6–3%. Reported numbers are proportionally higher in young people and may continue to grow in the years to come.

With more of the transgender population coming out, it’s pertinent that the medical care and social stigma in society should improve. This stigma hurts the physical and mental health of trans people and can lead to people detransitioning because of harsh and unsupportive environments.

There have been many anti-trans sentiments and bills in the U.S. lately, but many health professionals and child welfare organizations oppose the anti-LGBTQ bills, specifically those that target trans youth. This Pride Month, June 2023, it’s more important than ever to support and celebrate gender diversity in your life and all year long.

Complete Article ↪HERE↩!

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It was a pioneering trans library

— Until the Nazis burned it

A Nazi student group parades in front of the Institute for Sexual Research shortly before occupying it on May 6, 1933.

In Weimar Germany, the gay Jewish doctor Magnus Hirschfeld performed the first gender-affirming surgeries and collected research on sexuality. The 1933 book burnings destroyed his life’s work

By Irene Katz Connelly

Just a few months after Adolf Hitler became Germany’s chancellor, pro-Nazi university students celebrated the nascent Third Reich by organizing public book burnings in 34 German towns and cities. These ceremonial destructions of “un-German” texts, often accompanied by parades, concerts and speeches, were carefully documented by Nazi officials and are now symbolic of the country’s descent into fascism. Some of the core images associated with the Holocaust show piles of books smoldering in the streets of Berlin, and the new regime’s antipathy for Jewish authors like Heinrich Heine and Max Brod is now well-known. But another category of literature that perished in the book burnings — troves of research on sexuality — goes largely unnoticed today.

One of the institutions ransacked by the Nazi student groups that organized the book burnings was the Institute for Sexual Research (Institut für Sexualwissenschaft). Founded by the pioneering sexologist Magnus Hirschfeld, the institute was the first medical center devoted to the study of gender and sexuality. At the institute, trans patients received gender-affirming care, activists campaigned for the rights of queer Germans and doctors conducted research on gender-affirming procedures — much of which was lost forever in the book burnings.

Today, the United States is experiencing a moral panic about transgender rights, with attempts in many states to ban gender-affirming care and public expressions of queerness. Meanwhile, book bans are proliferating across American school districts, with activist parents agitating to remove books about marginalized groups and the United States’ long history of racism. Suzanne Nossel, the CEO of the free expression organization PEN America, described the book bans as a “relentless crusade to constrict children’s freedom to read.”

Comparisons between Weimar Germany and the current American political climate are often simplistic. But historic campaigns against transgender people and efforts to limit access to literature can inform us about the implications of such attacks today. Here’s an introduction to the Institute for Sexual Research, its radical vision and its tragic demise.

Who was Magnus Hirschfeld?

The German sexologist Magnus Hirschfeld, pictured here in 1929, performed the first gender-affirming surgeries.

Born in 1868, Hirschfeld was a gay Jewish doctor, sexologist and activist. At a time when the medical establishment pathologized homosexuality, treating it as evidence of mental illness or moral degeneracy, Hirschfeld argued that queer people were acting “according to their own nature” and should be respected as such. He coined the phrase “sexual intermediaries” as an umbrella term to describe any person whose gender or sexual identities did not conform to cisgender, heterosexual norms, identifying Socrates, Michelangelo and Shakespeare as famous historical examples. Even more radical in the context of his own era, Hirschfeld also recognized that some people have no fixed identity.

In 1897, Hirschfeld founded the Scientific-Humanitarian Committee, one of the first gay rights organizations. The group adopted the motto “Through science to justice,” reflecting Hirschfeld’s belief that if Germans could be persuaded that homosexuality was a biological trait, they would relinquish their prejudices. He lobbied against “Paragraph 175,” the section of Germany’s legal code that criminalized homosexuality.

Hirschfeld’s concerns were not limited to the rights of gay men. He also gave sex advice to heterosexual couples and argued for wider access to birth control. On lecture tours in America, his wide-ranging expertise earned him the nickname “the Einstein of sex.” He even played a fictional sexologist in the 1919 film Different From the Others, about a gay violinist who dies by suicide. The cameo was a testament to his reputation in Berlin’s gay community.

In order to put his ideas into practice, Hirschfeld founded the Institute for Sexual Research in 1919.

What did the Institute for Sexual Research do?

Housed in a gracious Berlin mansion, the Institute for Sexual Research offered medical care and education on issues like venereal disease, pregnancy and fertility. Hirschfeld, who lived in an apartment above the institute, performed the first male-to-female gender-affirming surgeries in 1930.

Hirschfeld also worked to protect his patients from the indignities of life in a hostile society. When some trans women could not find work after surgery, he employed them at the institute. And although his efforts to decriminalize homosexuality were unsuccessful, he procured “transvestite” identity cards for his patients, a stop-gap measure that helped them live openly as women without being arrested.

Besides serving patients, the institute housed offices for feminist activists and a printing press for progressive sexual health journals. The institute regularly hosted lectures and film screenings. Hirschfeld and his colleagues also developed an enormous library of rare texts and notes on gender-affirming surgery.

Why was all this happening in Berlin?

While the most famous and successful gay rights movements occurred in the late 20th century, historians have argued that the first attempts to gain public recognition for queer people took place almost a hundred years earlier in Germany. In 1867, a year before Hirschfeld’s birth, a lawyer contended before a German legal body that the government was punishing queer people for desires that “nature, mysteriously governing and creating, had implanted in them.” In 1869, an Austrian thinker coined the term “homosexuality” (in German, Homosexualität).

In the early 20th century, Berlin’s queer bar scene was famous enough to earn mentions in tourist guides. The city provided a safe haven for gay people from less hospitable countries. The British writer Christopher Isherwood, who lived in the city from 1929 to 1933 and whose work inspired the musical Cabaret, summarized the city’s vibe succinctly: “Berlin meant boys.” So while Hirschfeld was thinking far ahead of his time, he also worked within one of Europe’s most empowered queer communities.

A student and a member of the Nazi SA examine books stolen from the Institute for Sexual Research library, May 6, 1933.

How did the book burning happen?

In 1933, after Hitler was elected chancellor, the government began to purge cultural institutions of “degenerate” art and the artists who produced it. Third Reich propagandist Joseph Goebbels drew on pro-Nazi student organizations for help in this project. In April, the Nazi German Student Association proposed an “Action Against the Un-German Spirit” that would culminate in a series of book burnings.

Students broke into and occupied the Institute for Sexual Research on May 6. Four days later, they burned its entire library, along with thousands of other “un-German” books. University students accompanied the burnings with torchlight processions.

Hirschfeld, who was working in Paris when the institute was ransacked, learned of the library’s destruction through a newsreel and never returned to Germany. He stayed in Paris until the threat of a Nazi occupation caused him to flee to Nice. En route, he died of a stroke on his 67th birthday.

Complete Article ↪HERE↩!

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Researchers find comprehensive sex education reduces homophobia, transphobia

by Dfusion

Can a school-based sexual health education program that effectively reduces the risk of unintended pregnancy and STIs also decrease homophobia and transphobia?

That question drove a by researchers conducting a randomized controlled trial of an inclusive comprehensive sex education program—High School FLASH. The study evaluated not just the impact on students’ sexual behaviors and related outcomes but also on their homophobic and transphobic beliefs. Specifically, researchers evaluated High School FLASH in 20 schools in two U.S. regions (Midwest and South). Study findings related to the curriculum’s impact on homophobic and transphobic beliefs are described in the journal Prevention Science.

Young LGBTQ students often endure homophobic and transphobic language at school, experiencing victimization and discrimination based on their sexual orientation and/or . These students can experience both negative academic consequences (e.g., , absenteeism, disconnection from school communities) as well as mental health consequences, including depression, anxiety, and lowered self-esteem.

Schools have a critical role to play in combatting discrimination and transphobic violence for LGBTQ students and improving their academic, health and well-being. Along with anti-bullying policies and sponsoring GSA organizations, schools can contribute to safe and affirming environments for all by offering inclusive curricula. Research has shown that LGBTQ students who received inclusive sexual health curricula experienced lower levels of victimization, increased feelings of safety at school, fewer safety-related school absences, better academic performance, and increased feelings of connection to peers.

Inclusivity goal and challenges

Even sexual health curricula that claim to be inclusive do not always affirm all young people’s identities and orientations. Some of the issues identified by LGBTQ youth as contributing to the lack of positive representation in their health curricula include: silences on the part of the teacher or the curriculum about LGBTQ issues/individuals, heterosexist framing of the information presented, and the ongoing pathologizing of LGBTQ individuals or specific sexual practices.

BA Laris, one of the study’s authors, notes that “there is really little to no guidance on how to make a curriculum inclusive.” She observes that quick fixes aren’t the answer. “People will often say ‘just add LGBTQ characters’ or ‘make names gender neutral in scenarios,’ but that is not enough and there is no systematic guidance on how to do it.”

Enter the FLASH program strategy.

FLASH uses a very systematic process to imbue the whole curriculum to be inclusive. In addition to creating a lesson focusing specifically on sexual orientation and gender identity, all of the FLASH lessons:

  • Provide visibility, depicting young people with a variety of sexual orientations and genders and in diverse contexts (e.g., sexually active, abstinent, partnered, single)
  • Normalize a wide range of identities
  • Portray LGBTQ young people in a variety of situations, including caring, satisfying, healthy relationships
  • Use a nuanced approach to inclusive language, striking a strategic balance between broad inclusion (e.g., the use of neutral language such as “partner” that allows a single sentence or concept to be relevant to a large group) and visibility of specific identities (using specific language such as “boyfriend” or “girlfriend”)
  • Ensure relevance of content to all. For example, the birth control lesson in High School FLASH starts with the statement “this lesson is for everybody—people who are having vaginal sex now or who will in the future, and teens of all sexual orientations and genders. Even if someone won’t ever need birth control, learning about it now will help them act as health educators for their friends and families on this important topic. Additional inclusivity strategies included in the development of FLASH: a) instructing teachers to use a specially designed protocol to affirm identities in class discussions, when answering questions, along all domains of identity (e.g., , gender, ability, religion, race, ethnicity); b) testing of all curricular messaging with a diverse group of young people, with LGBTQ youth purposefully overrepresented; c) content adjustments according to feedback and re-testing until acceptability was reached; and d) multiple piloting efforts of lessons in public school classrooms to gauge understandability.

Did it work?

In the study, 20 schools drawn from 7 districts in two regions of the South and Midwest were randomly assigned to receive FLASH or a comparison curriculum. A total of 1597 9th and 10th grade students took part in the baseline survey (831 intervention and 766 comparison), representing 92% of the students who had positive parent consent and were eligible for the primary study. Students completed follow-up surveys 3 and 12 months after the instructional period.

Researchers examined changes in homophobic beliefs among straight cisgender young people versus those who identified as not straight or cisgender. FLASH’s positive impact on reducing homophobic and transphobic beliefs was statistically significant for both straight and cisgender youth at both 3- and 12-month follow up timepoints (p<0.01, n=1144 and p+0.05, n+1078, respectively.) For a full study description, see Coyle et al (2021).

As Laris emphasizes, “what this study showed is that the process is effective because all students (both LGBTQ participants and straight and cisgender participants) decreased their homophobic beliefs.” This has different and important implications for each group. A reduction in homophobic and transphobic beliefs among LGBTQ students signals an improvement in how one feels about themselves (a decrease in internalized homophobia and transphobia).

The reduction in homophobic and transphobic beliefs among straight and cisgender students reflects an improvement in how one perceives LGBTQ peers, potentially leading to a reduction in harassment and an improved school climate.

The encouraging take-away here? FLASH is the first evidence-based teen pregnancy prevention program to date to report findings showing it reduces prejudice against people who are LGBTQ.

More information: Kari Kesler et al, High School FLASH Sexual Health Education Curriculum: LGBTQ Inclusivity Strategies Reduce Homophobia and Transphobia, Prevention Science (2023). DOI: 10.1007/s11121-023-01517-1

Complete Article ↪HERE↩!

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What Does it Mean to be Gender Fluid

By Eloisa De Farias

What Does it Mean to be Gender Fluid

Identity is ever-changing, it may be difficult to understand where you stand and that is totally okay! Sexuality and gender is fluid, the most important part is letting yourself explore and learn what you feel the most comfortable with.

In this article, we’ll tackle what it means to be gender fluid and what it entails to be a part of this community.

What does being gender fluid mean?

The term gender fluid refers to someone whose gender identity is not fixed. This means that this individual is flexible when it comes to how they present their gender. For example one day they might feel extremely feminine, but a week later feel much more masculine in their gender presentation. Of course this idea of “masculine” and “feminine” are rooted in the binary that society presents, for many gender fluid individuals the concept of gender is not relevant to their identity.

It is important to note that gender expression/identity is different from sexuality, while sexuality defines your sexual orientation (who you are attracted to), gender identity defines how you express yourself gender-wise. There is also a difference between gender identity and gender expression. Identity is the gender identification the person chooses, versus expression, which is the way people express said gender identity whether that be feminine, masculine, both, or none.

Learning that you might be a part of the gender fluid community might be scary at first, but there are many ways to plug yourself into the community and learn to be comfortable with yourself.

if you’re curious about how you might identify, here’s what you should know about what being gender fluid means:

History of the word gender fluid

The word gender fluid first came into play in 1980 alongside other terms such as transgender and gender queer. The understanding of the word was influenced by figures such as Philosopher Judith Butler who popularized the idea of gender deconstruction and brought to light that idea that gender does not have to be binary (male or female.)

Like most terms that were popularized during this time, the Internet was responsible for making them known and more commonly used. Because communities formed on social media websites such as Tumblr and Twitter members of the gender fluid community began using the word more frequently in the early 2000s putting the term on the map.

In 2014 Facebook and OKCupid added gender fluid as an option to their gender selection. Of course these kinds of additions helped the word become popularized and more individuals were able to put a label to how they felt. A variety of celebrities such as Janelle Monáe and Sam Smith came out as non-binary and this opened up the conversation of gender fluidity further and made it in a way mainstream.

Alternatives to the word gender fluid

Because identity is personal and different people are comfortable using different terms there are a variety of ways to say the word polyamorous, including:

  • Nonbinary
  • Androgynous

Over time language evolves and this creates new words derived from a multitude of historical nuances. Labels and terms can also carry connotations, bad or good, which is why one might identify more with one term over the other despite them meaning the same thing. It is also important to note that the gender fluid community can encompass homosexual, nonbinary, trangender individuals, and so much more.

What NOT to call gender fluid people

Hateful words that refer to the gender fluid community should always be erased from conversations and speech. The term gender fluid has a variety of definitions and usages, but negative connotations and stereotypes remain. offensive words should be avoided at all costs, as they are derogatory.

It is also critical to note that members of the gender fluid community have begun to reclaim derogatory terms to take back the oppression they have faced. Although within the community this is acceptable it is still not okay to refer to gender fluid people with a derogatory term if one is not a part of the community themselves. Always ask before assuming someone’s gender identity.

What makes someone gender fluid?

If you think you might identify as gender fluid try asking yourself these questions: Do you feel like there is not one set gender that describes you? Does the idea of identifying with more than one gender resonate with you? If you answered yes, you might be a part of the gender fluid community.

To further understand gender fluidity it is critical to know that it sits under the non-binary umbrella. Under the non-binary umbrella we find a variety of identities such as agender, demigender, genderqueer, and of course gender fluid. All these identities have one thing in common: not conforming to the traditional binary ideals that society imposes. Within the gender fluid world there is also diversity amongst how one expresses themselves. For example gender fluid people can use they/them pronouns or they could use he/him pronouns, they can be homosexual or they can be asexual. There is not one right way to be gender fluid.

The timeline may also vary. For instance, for some people being gender fluid is temporary until they find a gender identity that matches them, others are indefinitely gender fluid and don’t see themselves becoming fixed on one gender. The way in which gender fluid people express themselves also changes from person to person, some may seek gender-affirming medical treatment to better captivate their identity while others might fluctuate their wardrobe choices. It’s needless to say that the approaches to gender fluidity are endless.

It’s always a great idea to trust that members of the community know more about their identity than you do. Listen to gender fluid people when they speak about their identities.

Perspectives on being gender fluid

Fortunately for the gender fluid community, society is beginning to embrace the idea of dismantling binary ideals. Fashion runways and beauty brands have taken it upon themselves to be less gendered and more inclusive. That being said there are things that we must do ourselves to allow for the normalization of gender fluidity in a gendered society. For example the use of pronouns. An easy way to make gender fluid people feel heard is to share your pronouns and ask them what theirs might be before initiating a conversation, this way everyone’s gender identity is taken into consideration and there is no room for hurting feelings.

Because not all people are considerate of gender identity, there are many times when gender fluid people may feel what is called gender dysphoria. This refers to the distress one might feel regarding the mismatch between their gender identity and the sex they were assigned at birth. Gender dysphoria can cause dissatisfaction, depression, and anxiety, and This is why many gender fluid individuals seek gender affirmation whether that be changing their name and pronouns or performing medical procedures. Things such as using someone’s dead name or the wrong pronouns can cause extreme gender dysphoria which is why it is critical to listen to people when they speak about their gender identity and how they want to be referred to.

The gender fluid flag

The gender fluid flag was created by JJ Poole in 2012. The stripes on the flag represent as follows:

  • Blue: Masculinity
  • Pink: Femininity.
  • Purple: Both masculinity and femininity.;
  • Black: Lack of gender.
  • White: All genders.

Bottom Line

The bottom line is that gender fluidity comes in a variety of fonts, the spectrum regarding gender identity will always be never ending. The concept of gender itself should be dismantled. The binary world we live in does us all a disservice as there is no real “right” or “correct” way to express gender. Colors, products, and activities don’t have genders and they should never be restricted or limited to one gender identity. Gender and expression can fluctuate from day to day and there is nothing wrong with that, there is no need for gender to be fixed. It is important to explore the ways in which we express gender.

If some of the ideas above resonate with you and you’re thinking of coming out, make sure the conditions are safe and have a plan of action regarding housing and food if things don’t go as planned.

Complete Article ↪HERE↩!

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10 tips to support a kid exploring their gender identity

Experts aren’t exactly sure how gender identity develops but think it could include factors like genes and prenatal hormones.

by Alexandra Catherine Lee

  • Gender identity isn’t a choice — accepting your kid’s gender is the first step to supporting them.
  • You can also support your kid by using the right pronouns and making your home a safe space. 
  • New clothes, hairstyles, and room decor may also help your kid feel more comfortable as themselves.

It’s natural for kids to explore their identity and sense of self as they grow up. But a child just beginning to question their gender identity may feel alone, uncertain, and scared, especially if they don’t know how you’ll respond.

Transgender and gender non-conforming youth — or kids with a gender identity different from the sex assigned at birth — face plenty of obstacles that can cause emotional distress, including bullying and discrimination, isolation, and a lack of social support.

But evidence overwhelmingly suggests parental support can boost self-esteem, quality of life, and mental health for trans kids — and, most importantly, reduce their risk of suicide.

In short, if your kid knows you have their back, that you’ll love and support them no matter what, this can boost their resilience and help them thrive in the world at large.

Of course, you might feel wholeheartedly committed to accepting and embracing your child unconditionally but have no idea where to start — especially if you haven’t spent much time considering gender yourself.

Below, experts who specialize in gender identity and supporting LGBTQIA+ people share 10 important tips on how to support your child as they begin to discover who they truly are.

1. Read up on gender identity

Experts have a number of theories about how gender identity develops, including genes and prenatal hormones, but no single answer yet, according to Dr. Laura Erickson-Schroth, a psychiatrist and specialist in LGBTQIA+ mental health at The Jed Foundation.

They do know, however, that it’s not a choice, a mental health condition, or a sign of anything “wrong” with your child.

Kids begin to develop an understanding of gender between the ages of 18 and 24 months. In other words, they begin to get curious about patterns that help them understand gender.

For instance, boys may lean toward cars and trains, while girls may play with dolls and stuffed animals — especially when parents and siblings encourage these gender norms.

Around the ages of 6 to 8, kids start to become aware of the differences between their gender identity and biological sex.

“Those feelings on gender become more flexible and fluid with regards to likes and preferences,” says Alex Greenwald, a therapist at Empower your Mind Therapy.

So, if your child was assigned male at birth but wants to wear princess dresses and play with dolls at the age of 3, they may simply be trying out something new, or copying a friend or sibling.

But if your school-aged child prefers girls’ clothes and begins to use a female name, you may want to start a conversation about gender identity. You might, for instance:

  • Ask what they know about gender
  • Establish that sex and gender are two different concepts
  • Ask what their gender is
  • Avoid offering your own opinion on their gender or guiding them toward gender norms

2. Foster gender neutrality at home

Evidence suggests gender stereotypes — pink and dance class for girls, blue and soccer practice for boys, for instance — can limit your child’s development and even lead them to hide their true interests.

What’s more, two researchers who studied more than 100 children’s toys found that neutral and moderately gendered toys, like crayons, Play-Doh, blocks, and microscopes, were the most likely to promote healthy physical and cognitive development.

Instead of suggesting your kid should play with specific toys or wear certain clothes, Greenwald recommends creating a gender-neutral environment that avoids stereotypes. This means letting them play with whatever toys they like and wear the clothes they prefer — without making comments or criticizing their choices.

3. Establish a safe space for your child

Making your home a safe space can pave the way for open communication within your family, as kids who feel safe are more likely to talk to you honestly and believe you’ll listen without judgment.

Paying attention to your language can make a big difference here. So, you’ll want to steer clear of making comments like “That’s gay,” or “It’s just a phase,” according to Greenwald.

“Rather, encourage their gender exploration. This lets them know you’re there for them and that you support their developing identity,” Greenwald says.

You can affirm and encourage your child by:

  • Listening to how they’re feeling — without questioning their experiences.
  • Asking them what you can do to support them.
  • Making sure they know your family accepts all gender identities and sexual orientations.
  • Waiting until they come to you instead of pushing them to talk before they feel ready.

4. Know you can’t change their gender

The American Psychiatric Association and many other organizations have expressed strong disapproval for conversion therapy.

These harmful practices aim to “repair” gender identity — but not only do they not change gender, they can also cause lasting, major consequences, such as:

  • Anxiety
  • Depression
  • Substance use disorders
  • Thoughts of suicide
  • Damaged family relationships

“Do not push your child to speak to religious leaders (or anyone) who has a fixed mindset about gender. Do not send your child to a camp to ‘change’ them,” says Bethany Cook, a clinical psychologist at Center on Halsted.

Trying to change your child sends the message there’s something wrong with them that needs to be fixed before you can fully love or accept them.

5. Use the correct pronouns

Your child may choose a different name and pronoun that better suits their gender.

“Parents should ask, ‘How would you like me to refer to you?’ or ‘What pronouns would you like me to use?’,” says Robert L. Johnson, counselor and director at The Dorm DC.

Just keep in mind it’s important to check with your kid before using these pronouns around extended family, friends, and other people in your life, according to Johnson.

Using the correct pronouns shows you respect your kid and acknowledge their identity — and research suggests trans youth feel both affirmed and validated when their parents use the correct pronouns and their chosen name.

A few more helpful tips:

  • Practice using the right pronouns even if they’re not around.
  • If you happen to misgender them, avoid making excuses or saying things like, “Oh, it’s just so hard to remember” or “You’ll always be my baby girl” or “I just can’t see you as a boy.” Simply apologize and correct yourself with the right pronoun.
  • Avoid over-apologizing, since this can make them feel uncomfortable and draw unwanted attention in public areas.
  • If someone else corrects you, avoid getting defensive. Instead, just thank them and then repeat yourself with the correct pronoun.

6. Examine your gender biases

Before talking to a child or teen questioning their gender, it may be worth taking some time to reflect on the gender stereotypes in your social circle.

Stereotypes set a “standard” your child may feel pressured to achieve, which can make it harder for them to show their authentic self.

For example:

  • Expecting boys to be aggressive and tough may prevent them from expressing their emotions.
  • Expecting girls to be feminine and graceful may discourage them from displaying their strength or participating in sports.

Paying attention to the words you and others assign to describe stereotypical gender roles, like “manly,” “tough,” “weak,” or “gentle” can help you:  

  • Dig deeper into unconscious biases, like the idea that girls should be quiet and calm
  • Avoid making assumptions about gender
  • Broaden your understanding about your child’s gender, and gender identity in general

7. Support self-expression

Gender exploration gives your kid a chance to experiment with what makes them feel comfortable.

Trying out new colors and styles, for example, can help them get a sense of their likes and dislikes as they begin to establish their identity. 

You can support them by:

  • Taking them shopping: “Go shopping with them and let them have fun in the dressing room with you trying on whatever they want to,” Cook suggests. 
  • Helping them change up their style: “Ask them if they’d like a haircut. Sometimes a haircut or different style can help in the exploration process,” Cook says.
  • Offer a room makeover: You can also offer to help them change their room decoration, or switch up accessories like lamps and curtains by letting them buy new items that more accurately represent their gender.

8. Expose them to LGBTQIA+ representation

Positive LGBTQIA+ representation in the media can help your kid find a character they identify with, which may:

  • Validate their experiences
  • Foster confidence
  • Help them realize they belong in society

“Talk openly about TV shows and movies that depict LGBTQIA+ characters. Bring up political and social issues affecting people from different backgrounds, including LGBTQIA+ people,” Erickson-Schroth recommends.

Just keep in mind that a well-represented LGBTQIA+ narrative will avoid tokenization, which happens when a show features LGBTQIA+ characters, like a gay best friend, simply for diversity without fleshing out the character adequately.

Tokenization can do more harm than good when it reinforces negative stereotypes or portrays LGBTQIA+ characters in a negative light.

Real representation, however, embraces a character’s complexity.

A few shows to try with your kid or teen:

  • She-Ra and the Princesses of Power
  • The Owl House
  • I Am Jazz
  • Star Trek: Prodigy
  • Kipo and the Age of Wonderbeasts
  • First Day

9. Connect them to support groups

If your child wants to meet more LGBTQIA+ peers, they might find it helpful to join a youth group.

Erickson-Schroth says you can start by:

  • Searching for groups in your city
  • Trying an online group if you can’t find a local in-person option
  • Consider a summer camp for LGBTQIA+ youth
  • Ask a therapist or school guidance counselor for a referral

1o. Help them find a supportive mental health professional

You may not feel able to answer every question your child has — but that’s OK.

A therapist who specializes in gender and identity can provide affirmation and space for exploration, along with support helping you and your child prepare for their future, Erickson-Schroth says.

If your child seems reluctant to try therapy, it may help to explain some of the benefits of working with a therapist. For instance, a therapist can:

  • Offer support for mental health symptoms like anxiety or depression.
  • Help your child process their experiences and explore any changes they’d like to make to express their gender.
  • Offer support with finding gender-affirming care if your child chooses to begin social or medical transition.

Helpful resources for finding gender-affirming therapists and organizations include:

Insider’s takeaway

As your child begins to explore their gender identity, celebrating them as they are and nurturing them with unconditional love and support can do a lot of good — both for their well-being and your relationship.

Don’t hesitate to seek out helpful resources and connect with other parents for more support. Keep in mind, too, that a therapist can offer more guidance with knowing what to say and processing your own feelings.

“Loving and supporting your child doesn’t mean you can’t grieve any losses you may feel about the change. Just be aware that this is a process for you, not for your child to guide you through,” Cook says.

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