Tag Archives: Gender

What Does Transgender Mean? Your Guide to Understanding Trans Terminology.



For this edition of Elle Oh Elle, I’ve enlisted the voice of Monika MHz, a Portland DJ and columnist. Monika is a trans woman, and she’s here to explain how you can make the world a better place by removing transphobia from your life.

Although ultimately impossible to measure precisely, a new study suggests that about 1.6 million Americans are transgender. Too often in the LGBT discussion, we focus on the LGB, and forget about the T.

Let’s broaden our discussion, to include all of our sex-positive brothers and sisters. It is perfectly OK to not yet be familiar with these terms — but as you seek to better understand the trans community, it helps to start by understanding some of the language. Here’s your starter guide.<


Transgender is an umbrella term used to describe a person who does not identify specifically with their assigned gender from birth. There’s a big spectrum on this — not everyone falls into an entirely male or female category — meaning the term includes a lot of gray area.

Some people use the term “transgender” to include drag queens and all gender nonconforming folks; others don’t. Some trans folks hate the term; others don’t. “Trans” bridges some of that gap. “When in doubt,” Monika says, “just say ‘trans.’ It’s a baggage-free abbreviation, umbrella, and identity for a large percentage of the community — and won’t be read as offensive or rude. No one is gonna start a hashtag because you called me trans.”


Here’s a simple way to understand what it means to be cisgender:

ELLE: I’m a cisgender female; meaning I identify with the gender assigned to me at birth. I was raised as a female, and I identify as such.

MONIKA: I’m a trans woman. I was assigned male at birth, and I’m a woman. I’m also a DJ and a writer. I’m wicked hot — and you, dear reader, should treat me like people.


FTM is an acronym for “female-to-male” that refers to trans men who were assigned female at birth. Conversely, MTF is “male-to-female” and refers to trans women assigned male at birth. Some people find the term uncomfortable and don’t like to use it; others prefer it. You should always ask before these acronyms to describe an individual.

But how do you ask someone a question like this?

“It’s like asking any other personal question,” Monika says. “Don’t drop the bomb in the middle of discussing Stranger Things on Netflix. But if the topic comes up and you are struggling to find the right wording in your head, it’s OK to just ask: ‘I’m sorry, this might be wrong, but do you prefer FTM or is there a better term?’ Just use good judgment, be polite, and you’ll be fine. Always better to ask!”


The above acronyms are used in reference to L) lesbian, G) gay, B) bisexual, T) transgender, Q) queer, and A) asexual or ally. But while we lump all these groups together into a single acronym (i.e., “the LGBT community”), it’s important to remember that each part of these acronyms represents a specific identity. Trans is overlooked too often, even as strides are made among the gay, bisexual, and lesbian communities. But some of that is (finally!) starting to shift, ever so slowly.

“Trans folks have been at the front of the LGBTQ equality movement from the start,” Monika says. “Trans women fought on the front lines of Stonewall and the Compton Cafeteria riots. As things got better for LGBQ folks, the T just seemed louder by comparison. Our stories, eventually, cut through the noise and it leads us to where we are now.

“An ‘ally’ is what you call yourself when you use the right pronoun for your trans friend, or when you retweet Laverne Cox. However, being an ally is more than just a few actions. Even if you don’t know a trans person, you can ally.” Write an email to your state and national government officials in support of employment protections for trans folks, or talk to your family about the humanity of trans folks. You can ally all over your family.


Pronouns are the parts of speech we use to describe the gender of people, pets, and sometimes boats and cars (if you’re into that sort of thing). She, he, and — if you’re non-binary, or genderqueer — they. If you don’t know someone’s gender, it’s really easy to just use “their/they.” Try it! People do it with babies all the time.

“Your cat is licking their paws.”

“That person with long hair is waiting for their cab.”

“People do it all the time in general,” Monika says. “Chicago style manual, Washington Post, and many other style guides recognize it as just plain useful. I have a friend who doesn’t like it for formal writing, but they’re wrong. See what I did there?”


It’s sort of just like it sounds. It’s usually referring to the medical and/or social puberty experienced by trans folks. It’s just like a young cis (non-trans) boy “transitions” from boyhood to manhood during puberty. You might hear someone tell you that they transitioned when they were 16, for example. That would give you some idea of their life experience.


“People often read this as ‘fear of trans people’ and sorta rightly so, given its etymological roots,” Monika says. “However, the way it’s used is more than just the fear or hate of trans people. It’s about the systemic and socially mediated ways in which society mistreats an entire class of people and how that impacts the way trans folks, and trans women in particular, are treated.”


“This has nothing to do with being trans,” Monika says. “It’s a generalizing medical term to describe folks born with genetic, reproductive, and sexual anatomy differences that don’t fit the usual definitions of male and female. Some intersex people are trans, and others aren’t, but they are separate things.”


Genderqueer is a sort of catchall umbrella term often used to describe gender non-conforming and trans folks who don’t feel like they fit into the male or female identity. Not everyone uses it, and some people identify as genderqueer and a woman or a man. It’s a messy world, and language is often inadequate to describe how folks feel.

In one stand-up routine, comedian Whitney Streed sums their experience as such: “I cut my hair [short], I dress and move about the earth in this particular fashion, because I need my gender to be baffling. Like I need it not to scan. I’ve thought about it, and I want all of my catcalls to end in question marks, that’s what I’m going for. I want my gender to be something like a crossword puzzle. Because you are gonna work on this the entire bus ride to work. Just taking in all the clues, thinking about it. You get there, you think to yourself, ‘Did I get all of that right?’ –That’s me! I am the New York Times Sunday crossword of gender.”


In the same way some sex-positive people like myself refer to themselves as a slut, most younger LGBTQ people are happy to call themselves “queer” in an effort to reclaim the connotations of the word.

“It’s a term some LGBT folks forged out of an anti-gay slur,” Monika says. “Usually only referring to sexuality, I like to use it to describe my sexuality and not my gender. Some people, though, identify as queer rather than trans. [But] it can be very offensive to some people, especially gay men of older generations.”


Everyone is a cross dresser and everyone isn’t. Basically it’s all about social context. Women wear suits all the time now, but at a different time we might have called that cross-dressing.

Nowadays, people seem to use it to exclusively refer to men who wear clothing and makeup deemed too feminine for a man. It’s a ridiculous term past its prime.<

Gender identity

Gender identity is defined as the personal experience of one’s own gender. Which seems vague, but that’s fine.

“Sometimes it [gender identity] can feel less solid,” Monika says. “I don’t just identify as Latina, I am Latina. I am a woman.”

To cut through the confusion, just go with the gender an individual identifies as. A person with a vagina who identifies as a man, is a man. A person with a penis identifying as a woman, is a woman.

Trans man

This is a catchall usually used for trans people assigned female at birth who are men. Sometimes they have gone through — or are planning to go through — some medical interventions to enhance their comfort with their bodies.

Sometimes, people use the term to refer to people who don’t identify with manhood. These are individual cases.

Trans woman

See above. This usually refers to people assigned male at birth who are women. “Trans women” is also sometimes used as a term for all trans people who were assigned male at birth.


For both uses of trans, is it OK to use the term “tranny”?< "You’re allowed to say any word, sure," Monika says. "But it’s probably ill-advised to skip down the street dropping the 'T' all day. Not only are you likely to ruin someone’s day, but you’ll likely sound like a clueless relic. So, unless you want to be a wanker, hold off on the 'T-word'... unless you’re a trans woman. It’s sort of 'our word.'” Same goes for “transvestite.” It’s archaic, and should be left to the script of the Rocky Horror Picture Show.

“Back in the ’90s,” Monika says, “there were these insufferably fine distinctions drawn between different types of transgender and gender-nonconforming folks. ‘Transvestite’ was a diagnosis from the DSM IV codes for mental illness — that has since been removed — used to describe folks who fetishized cross-dressing. If you identify as a man, and wearing lingerie while jerking off sounds like an ideal Sunday activity, then at that time you would have been considered a transvestite. These distinctions have largely fallen out of use, or fashion, or whatever. No one is really using this term anymore.”

Sex, sexuality, and gender are a larger ingredient to the recipe of a society. And human rights are an integral part of an ethical nation — but it all starts with our ability to communicate with each other. Asking questions, showing compassion, and seeking understanding: this is how we elevate our culture to a better place.

Complete Article HERE!

We’re Not Quite ‘Born This Way’



Back in 2014, a bigoted African leader put J. Michael Bailey, a psychologist at Northwestern, in a strange position. Yoweri Museveni, the president of Uganda, had been issuing a series of anti-gay tirades, and — partially fueled by anti-gay religious figures from the U.S. — was considering toughening Uganda’s anti-gay laws. The rhetoric was getting out of control: “The commercialisation of homosexuality is unacceptable,” said Simon Lokodo, Uganda’s ethics minister. “If they were doing it in their own rooms we wouldn’t mind, but when they go for children, that’s not fair. They are beasts of the forest.” Eventually, Museveni said he would table the idea of new legislation until he better understood the science of homosexuality, and agreed to lay off Uganda’s LGBT population if someone could prove to him homosexuality was innate.

That’s where Bailey comes in: He’s a leading sex researcher who has published at length on the question of where sexual orientation comes from. LGBT advocates began reaching out to him to explain the science of homosexuality and, presumably, denounce Museveni for his hateful rhetoric. But “I had issues with rushing out a scientific statement that homosexuality is innate,” he said in an email, because he’s not sure that’s quite accurate. While he did write articles, such as an editorial in New Scientist, explaining why he thought Museveni’s position didn’t make sense, he stopped short of calling homosexuality innate. He also realized that in light of some recent advances in the science of sexual orientation, it was time to publish an article summing up the current state of the field — gathering together all that was broadly agreed-upon about the nature and potential origins of sexual orientation. (In the meantime, Museveni did end up signing the anti-gay legislation, justifying his decision by reasoning that homosexuality “was learned and could be unlearned.”)

To help write his paper, Bailey assembled an impressive multidisciplinary team: It consisted of the psychologists Paul Vasey and Lisa Diamond, the neuroscientist S. Marc Breedlove, the geneticist Eric Vilain, and Marc Epprecht, a historian with a focus on gender and sexuality in Africa.

Their article, which was recently published in Psychological Science in the Public Interest, is something of an all-you-can-eat buffet for anyone interested in the current state of scientific research into sexuality. While it’s loosely organized around the “moral” concerns raised by Museveni, it covers a wide range of subjects. It’s worth a full read, but three main points leaped out at me:

1. There’s a connection between gender expression and sexual orientation that seems to show up just about everywhere. It’s important to note that just about everything in Bailey and his colleagues’ paper has to do with average differences between members of different groups. Nothing in the paper (or this article) should be taken as implying that “all straight people X” or “all straight people Y.” The average man is significantly bigger than the average woman, but plenty of women are bigger than plenty of men; the same logic holds here.

That caveat aside, there seems to be a consistent, robust way in which sexual orientation and gender roles play off of each other and that starts early in childhood for many people. Bailey and his colleagues point out that “Childhood gender nonconformity … is a strong correlate of adult sexual orientation that has been consistently and repeatedly replicated.” For boys, this means that if a child enjoys cross-dressing, playing with dolls, growing their hair long, preferring girls as playmates, and so on, then — true to stereotype — there’s a significantly increased chance that he will grow up to be gay (in cases where all this is accompanied by gender dysphoria, or discomfort with their natal sex, there’s a chance he could also end up identifying as transgender).

Broadly speaking, these sorts of differences between (pre-)gay and (pre-)straight people persist into adulthood. Among adults, “Research indicates that heterosexual men have greater interest in occupations and hobbies focusing on things and less interest in those focusing on people, compared with heterosexual women.” For gay men and women, the pattern flips: Gay men are more into people-things than their straight brothers and dad, while gay women are more into object-things than their straight sisters and moms. This blending of stereotypically gendered behavior seems to extend to “gestures and walking,” “speech,” “physical presentation,” and “even facial appearance.”

Fascinatingly, “the link between gender nonconformity and nonheterosexual orientation has been found in a wide variety of cultures,” the authors write, and seems to manifest itself in similar ways just about everywhere. To take one example, the researchers quote from a book chapter called “Os Entendidos: Gay life in São Paulo in the late 1970s”:

In the Guatemalan Indian town of Chimaltenango, two men lived together as lovers, wearing typical Indian clothing in an outwardly traditional Indian adobe house. The house, however, was decorated in a manner strikingly different from the other Indians. It was meticulously and elaborately decorated, a characteristic frequently found in homosexual subcultures … The occupation of the lovers was that of stringing pine needles in decorative strands, traditionally used in Guatemala for holidays and other festive occasions, and supplying flowers for weddings. In essence these two men were florists, involved in the arts of embellishment, which in larger societies are universally linked with homosexual subcultures.

Because of this striking consistency in the (again, average) differences between how straight and gay people present themselves around the world, the researchers suspect that whatever’s going on here can’t be explained solely by suggesting gay people are simply fulfilling — or being socially coerced into — culturally expected roles:

Before leaving the topic of gender nonconformity, we address a commonly raised question: Might the gender-atypicality of adult homosexual men and women simply reflect a culturally influenced self-fulfilling prophecy? In other words, given that society expects homosexual individuals to be gender atypical, and given that LGB communities often support and facetiously celebrate such gender atypicality, perhaps some homosexual people adopt gender-atypical characteristics to conform to their own stereotypes. Because of the evidence we have reviewed — indicating that gender nonconformity often begins before a prehomosexual child even has a sexual orientation or is aware of cultural stereotypes, and that the link between gender nonconformity and nonheterosexual orientation has been found in a wide variety of cultures — we think it is highly unlikely that gender nonconformity in LGB populations represents a self-fulfilling prophecy due to cultural beliefs. It is possible, however, that cultural stereotypes sometimes amplify gender nonconformity among LGB people. Many LGB individuals report that they have always been fairly gender-typical in dress, appearance, and interests. It is possible that as these individuals come to identify as LGB and participate in the LGB community, they adopt aspects of gender-atypicality.

So if they’re right, what does explain these average differences? No one’s quite sure. But it seems like for the average human, sexuality and gender presentation are intertwined in important ways.

2. The best evidence for a nature-over-nurture explanation of sexuality comes from an accidental quasi-experiment involving surgically removed penises. Bailey and his colleagues ran through a bunch of the different ways researchers have tried to puzzle out what makes some people gay, others straight, and others bisexual: brain and hormone and genetics studies, among other areas of research. All these fields have added interesting nuggets, but it’s clear from the study that the researchers are most excited by a coincidental small pile of research they call “the near-perfect quasi-experiment.”The participants in this quasi-experiment might not share the researchers’ enthusiasm. All of them were natal males who were either “born with malformed penises or lost their penises in surgical accidents.” Between 1960 and 2000, Bailey and his colleagues write, “many doctors in the United States believed that such males would be happier being socially and surgically reassigned female,” and that’s what happened to these kids: They were raised as girls, wearing “girl” clothes, doing “girl” things, and so on. (Alice Dreger does a wonderful job explaining this practice and how it came to change, in part due to activism she herself helped to spearhead, in her book Galileo’s Middle Finger.)

Bailey and his colleagues examined the seven such cases that have been written up in the literature. Of the seven, they found, six of the unfortunate subjects came to eventually identify as heterosexual males at the time they were followed up with; the seventh still identified as female and said she was “predominately” into women.

If socialization were a significant part of the sexuality equation, the odds that not one of these natal males would grow up to be attracted primarily to men are just about nil, statistically speaking. “These results comprise the most valuable currently available data concerning the broad nature-versus-nurture questions for sexual orientation,” write the researchers. “They show how difficult it is to derail the development of male sexual orientation by psychosocial means. If one cannot reliably make a male human become attracted to other males by cutting off his penis in infancy and rearing him as a girl, then what other psychosocial intervention could plausibly have that effect?”

So does that clinch it? Sexuality is, in fact, innate? Not quite …

3. “Born this way” is probably wrong, but it doesn’t matter. Think back to the reason Bailey decided to co-author this paper: Uganda’s homophobic president was asking for “proof” that homosexuality is inborn. Bailey and his colleagues don’t think it would be accurate to claim to be able to deliver him that proof. At the moment, they write, when you look at the (somewhat limited) twin research that has been conducted — studies on twins being the best large-scale way to tease out nature-nurture questions — it looks like about a third of the variation in sexual orientation in human beings comes from genes; 43 percent comes from environmental influences a given set of twins don’t share (random factors that cause their brains and bodies to develop differently, such as different experiences); and 25 percent from environmental influences they do share (their general upbringing, developing in the same uterine environment, and so on).

Putting things a bit more straightforwardly: Identical twins share the same genes and the same womb, and yet when one is gay, the other is usually straight. That means things likely aren’t set at birth. Those environmental factors — mostly nonsocial ones, the researchers think — do matter.

So it’s complicated, and there’s also a sex divide: Bailey’s current view is that male sexual orientation is probably more or less set by birth, but for females, who in general exhibit a bit more fluidity with regard to sexual orientation, postnatal factors could be important. For humanity as a whole, “born this way” is probably a bit too pithy a summary of what’s going on, at least in light of the current evidence — which could change as we come to better understand the brain, genetics, and hormones. (Note: I updated this paragraph post-publication to mention the sex difference, which is important and comes up throughout Bailey and his colleagues’ paper.)

But as the authors hint, people often misinterpret this as meaning sexual orientation is a choice, or is something one person (presumably a creepy older adult) can teach another one (presumably an innocent, otherwise-straight child). That’s not the case. It’s important, they argue, to keep in mind a simple distinction: The sentence “I choose to have sex with partners of my own sex” makes sense, while the sentence “I choose to desire to have sex with partners of my own sex” doesn’t. No one chooses what they desire. The authors make this point nicely with a quote in which Einstein sums up one of Schopenhauer’s views: “Man can do what he wills, but he cannot will what he wills.” The opposite of inborn isn’t chosen.

It’s perhaps no surprise that in the last part of their paper, Bailey and his colleagues come out strongly against the harsh anti-gay laws Museveni passed. There’s scant evidence, contra Museveni’s claims, that homosexual people “recruit” otherwise-straight children into their subculture, or that sexuality is otherwise socially learned. Museveni’s resistance to evidence might be a useful lesson: People seeking to demonize and stigmatize other people’s identities and behaviors probably aren’t particularly interested in the science underlying those identities and behaviors, anyway. They tend to be far more animated by political opportunism or fear or disgust than a desire to truly understand the full, fascinating range of the human experience.

For the rest of us, born this way might be useful shorthand, but it doesn’t capture the full picture — and we can handle the nuance.

Complete Article HERE!

5 Tips for Parents of Transgender Children


Raising a Transgender Child

Raising children is certainly one of life’s most rewarding experiences yet simultaneously presents some of our greatest challenges. As information about transgender children continues to spread, more and more parents of are quickly moving through any personal fears to fully support their trans child. It’s important to understand that the sooner you help your trans child transition from their assigned gender to their true gender identity, the happier they’re likely to be throughout their entire life.

Tips For Parents Raising a Transgender Child

  1. Never stop showing your child unconditional love! Regardless of what your wishes for your child were or are, children are their own people and are here to live their own lives, not to please us as parents. Teach your child that you will love them no matter what and that you will do anything you can to support their needs.
  2. Consider visiting a gender specialist at an early age if your child insists that he or she feels like the gender opposite the one they were assigned at birth; or if your child is indeed determined to be transgender, you can help your child make a “social transition” into their gender identity.
  3. Once you are aware that you are raising a transgender child, you can help them learn methods of developing healthy self-esteem. You may wish to work with a transgender friendly family therapist to help all members adjust to the changes; in many cases, it’s actually the parents that need more help adjusting than the trans child, particularly if the child was allowed to make a social transition at an early age.
  4. Puberty blockers and cross sex hormones may help your preteen and teenage trans child adjust to their growing body. Many transgender children are fearful about what will happen to their bodies once they reach puberty, but puberty blocking medications offer another option by delaying the onset of puberty with no long-term side effects. Cross sex hormones, taken during the teenage years, may have permanent physical effects, but in most cases, these effects will be desirable to your trans child and will help them adjust over the long-term.
  5. Plenty of support exists for parents of transgender children. As more and more transgender people “go public” and more parents openly support their trans children from a very young age, the number of online and local support groups keeps steadily increasing.

Greater Equality is Leading to Wider Acceptance

Parents no longer need to feel ashamed of their transgender children thanks to the strong parents and transgender people who have come before to pave the way for more equality in society. By honoring our children for who they are, we can offer them the unconditional love and support they most need to grow into the truest versions of themselves.

Complete Article HERE!

The World Health Organization Proposes Dropping Transgender Identity From Its List of Mental Disorders

Transgender identity would instead be categorized under the sexual health umbrella, which could significantly impact acceptance of transgender individuals in health care and social spaces.


The World Health Organization is currently considering reclassifying transgender identity in its International Classification of Diseases. Though the WHO previously labeled transgender identity as a mental disorder, a recent Lancet Psychiatry study has led the organization to reevaluate that decision. Now, the WHO is discussing re-categorizing the term under its sexual health umbrella—which could have major implications for how transgender people are viewed in both health care and society.

This new conversation is the result of a study that shed light on the complex relationship between transgender identity and mental illness. The study, which drew on a sample of 250 transgender individuals, found that while many transgender people experience mental distress, most of that distress is linked to experiences associated with being transgender—like family, social, or work or scholastic dysfunction. It’s not that being transgender is a mental illness in and of itself, it’s that identifying as transgender can lead to rejection, violence and other things that cause mental distress. These findings clearly challenge the WHO’s decision to label transgender identity as a mental disorder, which is why the organization is currently rethinking its original designation—and why it’s doing so right now.

If this story sounds familiar, that’s because it is. Until the late 1980s, homosexuality was classified as a mental illness in the Diagnostic and Statistical Manual of Mental Disorders (DSM). While that’s not the same thing as the WHO’s ICD, the two serve a similar purpose: being the go-to resource for defining health conditions and tracking global health trends. The DSM renamed homosexuality as “sexual orientation disturbance” in 1973, and changed its name to “ego-dystonic homosexuality” before removing it from the list of mental disorders altogether in 1987. “I’ve never heard a gay person lament the loss of the diagnosis of homosexuality,” Diane Ehrensaft, a developmental and clinical psychologist specializing in gender, tells SELF. “[And I don’t] think we will find many transgender people—if any—[who] lament the disappearance of a mental health diagnosis—as long as we continue to ensure the provision of all medical services.” Ehrensaft explains that classifying transgender identity as a mental disorder “declares a mental illness where there is none,” which can leave transgender individuals facing increased stigma in an already rejecting world.

Though there’s no official count of how many Americans identify as transgender, LGBT demographer Gary Gates has estimated that the number falls around 700,000. (It’s worth noting that this data is based on two studies—one from 2007 and one from 2009—so it’s not necessarily representative of the actual transgender population in the U.S.) Regardless of the exact figure, the WHO’s decision has the potential to impact a significant number of Americans—and Americans who are disproportionately at risk for things like poverty, suicide, and various forms of discrimination, at that. “It is extremely damaging to label someone’s identity as a mental disorder,” Jamison Green, transgender rights activist, tells SELF. Stigmas associated with transgender identity and mental health can impact someone’s ability to get hired, receive a promotion, and to feel confident enough with the surrounding world. “There’s a huge, huge problem,” he says.

While the WHO hasn’t made any official decisions yet, reclassification could potentially have beneficial outcomes for members of the LGBT community. “What we have to look at is social ramifications of the experience of transgender people,” Green says. And one of the things the WHO’s decision would do, he says, is clear up some of the cross-cultural confusion surrounding gender and sexual orientation. “It’s a very complex subject, and there’s very little known about it from a clear technical perspective,” Green says. Still, moving away from classifying transgender as a mental disorder is a positive step, he says, because transgender identity is linked to a person’s physical nature (gender confirmation surgery, potential roots in endocrinology, etc.) in many ways.

That said, the decision to potentially re-categorize transgender identity under the sexual health umbrella is a little complicated—and could potentially be a step in the wrong direction. “I think it kind of misses the mark,” Green says. He mentioned that sexual health issues include things like the inability to orgasm and, in some cases, pregnancy—not gender identity. “There is nothing sexual about gender when it comes to health,” Ehrensaft reiterates. “It’s all about who you know yourself to be—as male, female, or other—and how you want to present your gender to the world. Anything having to do with sex organs and sexual functioning is a different issue.” Still, it’s a step nonetheless. “That’s sort of the mentality that we’re having to deal with—that’s there’s something wrong with a person if their gender doesn’t match the sex of their body,” Green says. “So where do we [classify] that so people can be properly treated in a humane fashion, rather than in a damaging one? There’s a struggle.”

So far, the proposed reclassification has been approved by every committee that’s discussed it—leaving it under review for the latest edition of the WHO’s ICD. Geoffrey Reed, a professor who worked on the Lancet Psychiatry study, told the New York Times that the re-categorization wasn’t receiving opposition from the WHO and suggested we might see the change as soon as May 2018, when the newly revised version of the ICD is approved.

“Trans people, like anybody else, have identities that need to be respected,” Green says. “And all of the people who are affected by these sex and gender misunderstandings—and our lack of scientific knowledge—do not deserve to be vilified or stigmatized or punished in any way. That’s what we’re trying to move toward in the awkward world of policy making.”

Complete Article HERE!

Two-Spirit: Gender as an Expression of Spirit

by SlickLion


Two-Spirit: Gender as an Expression of Spirit

While gender identities are pretty widespread at this point, there are a few culturally distinct gender identities that pertain only to certain ethnic groups. One of these is known as Two Spirit. It’s only for indigenous Native American peoples, and it pertains to a very specific and important role in their culture. It pertains to individuals within the society that fulfills one or several mixed gender roles found traditionally among many Native Americans.

That might sound a little confusing to some, so to narrow it down to more layman terms, it’s a general term used to describe gay, lesbian, bisexual and gender-variant individuals in their communities. It was created in 1990 to replace a more insulting term, and is also a spiritual role recognized by the Two-Spirits community.

However, don’t assume that this term can be used with all Native American tribes. Not all tribes conceptualize sexuality and gender the same way, and many of them have words for such gender identities in their own language. Always be sure of the proper term before making too large of an assumption.

But for tribes that do use this term, Two-Spirit individuals are people who usually perform and behave in both gender roles, including work or clothing that can be associated with either gender. The idea is that Two-Spirits embody and manifest both masculine and feminine qualities, though not necessarily in equal amounts.

In some tribes, Two-Spirit individuals are seen as having two identities within one body. This may be a difficult concept to understand, but it is not too different from some other ideas we may be familiar with. Two-spirit is similar to the notion of being able to fulfill either gender role at any time one pleases, or to be a little of both at any time.

Like any notion of gender society in the culture you may be used to, it’s important to understand that other cultures have them as well, and have even had them accepted long before many others.

In the tribes that use Two-Spirit to define individuals of this gender identity, they perform many roles in both male and female areas, and relationships between Two-Spirits and other individuals of any gender is usually not seen as heterosexual or homosexual, but rather something unique from both of those.

That being said, sexual orientation does not make an individual a Two-Spirit. It’s about embodying aspects of being both masculine and feminine. Regardless of sexual orientation, Two-Spirits are a unique element in their tribes, and regarded as unique. Just as effeminate males or masculine men in our society aren’t necessarily gay or lesbian, neither are Two-Spirits in their own tribes.

Knowing how other cultures treat such gender identities is important to possibly learning how to better handle our own. As always there is something to be learned from other societies, things that could help improve our own in a way that could spark a revolution grand enough to put an end to intolerance and bigotry for good.

 Complete Article HERE!