Lgbt Respect Quotes

My parents taught me never to judge others based on whom they love, what color their skin is, or their religion. Why make life miserable for someone when you could be using your energy for good? We don’t need to share the same opinions as others, but we need to be respectful. When you hear people making hateful comments, stand up to them. Point out what a waste it is to hate, and you could open their eyes.

The mere fact that I exist, means that I deserve to be here and to express myself any damn way I please.

Like racism and all forms of prejudice, bigotry against transgendered people is a deadly carcinogen. We are pitted against each other in order to keep us from seeing each other as allies. Genuine bonds of solidarity can be forged between people who respect each other's differences and are willing to fight their enemy together. We are the class that does the work of the world, and can revolutionize it. We can win true liberation.

It's not 'over-sensitivity' to ask to be treated with the same dignity and respect shown to others.

It is impossible to experience a person’s life, or to be compassionate, if you do not listen to the person or if you do not ask questions.

Father Brendan Flynn: "A woman was gossiping with her friend about a man whom they hardly knew - I know none of you have ever done this. That night, she had a dream: a great hand appeared over her and pointed down on her. She was immediately seized with an overwhelming sense of guilt. The next day she went to confession. She got the old parish priest, Father O' Rourke, and she told him the whole thing. 'Is gossiping a sin?' she asked the old man. 'Was that God All Mighty's hand pointing down at me? Should I ask for your absolution? Father, have I done something wrong?' 'Yes,' Father O' Rourke answered her. 'Yes, you ignorant, badly-brought-up female. You have blamed false witness on your neighbor. You played fast and loose with his reputation, and you should be heartily ashamed.' So, the woman said she was sorry, and asked for forgiveness. 'Not so fast,' says O' Rourke. 'I want you to go home, take a pillow upon your roof, cut it open with a knife, and return here to me.' So, the woman went home: took a pillow off her bed, a knife from the drawer, went up the fire escape to her roof, and stabbed the pillow. Then she went back to the old parish priest as instructed. 'Did you gut the pillow with a knife?' he says. 'Yes, Father.' 'And what were the results?' 'Feathers,' she said. 'Feathers?' he repeated. 'Feathers; everywhere, Father.' 'Now I want you to go back and gather up every last feather that flew out onto the wind,' 'Well,' she said, 'it can't be done. I don't know where they went. The wind took them all over.' 'And that,' said Father O' Rourke, 'is gossip!

What is the bedrock on which all of our diverse trans populations can build solidarity? The commitment to be the best fighters against each other's oppression. As our activist network grows into marches and rallies of hundreds of thousands, we will hammer out language that demonstrates the sum total of our movement as well as its component communities. Unity depends on respect for diversity, no matter what tools of language are ultimately used. This is a very early stage for trans peoples with such diverse histories and blends of cultures to form community. Perhaps we don't have to strive to be one community. In reality, there isn't one women's, or lesbian, gay, bi community. What is realistic is the goal to build a coalition between our many strong communities in order to form a movement capable of defending all our lives.

Domestic Violence – I Deserve Respect! As a male advocate for ending domestic abuse, Patrick believes domestic violence is not just a woman’s issue, it’s everyone’s issue. In his moving personal memoir, I AM ME, and in his powerful presentations, Patrick describes the painful domestic verbal abuse he endured from ex-wives and the physical abuse he suffered from his first LGBT partner. To book Patrick visit his website.

Being true to oneself creates the integrity and self-respect we need to have if we are to extend that respect to others.

In my years of counseling and speaking with LGBT men and women, I have heard countless stories of cruel and heartless comments made by priests in homilies or in private conversations that betray the most hateful attitudes toward LGBT people. Over and over, I would hear the same question: “How can I stay in a church that treats me like this?

In the Somali culture many things go unsaid: how we love, who we love and why we love that way. I don't know why Suldana loves the way she does. I don't know why she loves who she does. But I do know that by respecting her privacy I am letting her dream in a way that my generation was not capable of. I'm letting her reach for something neither one of us can articulate.

Middle-class gay white men argued that 'gay rights' should remain a legislative issue and that 'legally sanctioned gay marriage should be a primary concern for all of us.' Kunzel charts the ways that the forced forgetting of queer and trans prisoners was central to the coalescing of 'new gay norms,' 'gay respectability,' and homonormativity. This disciplining of the queer left was a racialized proect that coalesced around shoring up the privileges afforded by whiteness, gender normativity, and capital.

adult men enjoy having sex with one another, and they don’t harm anyone while doing so, why should it be wrong, and why should we outlaw it? It is a private matter between these two men, and they are free to decide about it according to their own personal feelings. If in the Middle Ages two men confessed to a priest that they were in love with one another, and that they had never felt so happy, their good feelings would not have changed the priest’s damning judgement – indeed, their lack of guilt would only have worsened the situation. Today, in contrast, if two men are in love, they are told: ‘If it feels good – do it! Don’t let any priest mess with your mind. Just follow your heart. You know best what’s good for you.’ Interestingly enough, today even religious zealots adopt this humanistic discourse when they want to influence public opinion. For example, every year for the past decade the Israeli LGBT community has held a gay pride parade in the streets of Jerusalem. It’s a unique day of harmony in this conflict-riven city, because it is the one occasion when religious Jews, Muslims and Christians suddenly find a common cause – they all fume in accord against the gay parade. What’s really interesting, though, is the argument they use. They don’t say, ‘These sinners shouldn’t hold a gay parade because God forbids homosexuality.’ Rather, they explain to every available microphone and TV camera that ‘seeing a gay parade passing through the holy city of Jerusalem hurts our feelings. Just as gay people want us to respect their feelings, they should respect ours.’ On 7 January 2015 Muslim fanatics massacred several staff members of the French magazine Charlie Hebdo, because the magazine published caricatures of the prophet Muhammad. In the following days, many Muslim organisations condemned the attack, yet some could not resist adding a ‘but’ clause. For example, the Egyptian Journalists Syndicate denounced the terrorists for their use of violence, but in the same breath denounced the magazine for ‘hurting the feelings of millions of Muslims across the world’.2 Note that the Syndicate did not blame the magazine for disobeying God’s will. That’s what we call progress.

North American LGBT activists, wedded to epistemologies of the closet, often implicitly or explicitly equate this culture of semivisibility with the Global South’s lack of progress. In Sirena Selena, the Puerto Rican novelist Mayra Santos-Febres parodies the North’s conflation of “developing” nations’ electrical power outages and their lack of sexual enlightenment through the words of a Canadian tourist in Santo Domingo. He sighs, “I don’t want to criticize, you know — with all the problems these islands have, it’s understandable that they’re less evolved. . . . You can’t compare our problems with the atrocities a gay man has to face in these countries. . . . It’s all hanky-panky in the dark, like in the fifties in Canada.”5 But the “dark” or semivisibility of Caribbean same-sex sexuality can be something other than a blackout. It can also read as the “tender and beautiful” night that Ida Faubert imagines in “Tropical Night,” a space of alternative vision that nurtures both eroticism and resistance. The tactically obscured has been crucial to Caribbean and North American slave societies, in which dances, ceremonies, sexual encounters, abortions, and slave revolts all took place under the cover of night. Calling on this different understanding of the half seen, Édouard Glissant exhorts scholars engaging Caribbean cultures to leave behind desires for transparency and instead approach with respect for opacity: a mode of seeing in which the difference of the other is neither completely visible nor completely hidden, neither overexposed nor erased.6 The difference that Glissant asks us to (half ) look at is certainly not that of sexuality (since it is never mentioned) nor of gender (since he includes in his work a diatribe against feminism).

You deserve so much more than just to be tolerated. You deserve to be loved for exactly who and what you are right now. This, of course, is a double-edged sword. This also means you must return the favor. Learn more about racism and sexism and ableism, too. You, unfortunately, are probably already well aware of how much homophobia can hurt, inside and out. Learning more about how different kinds of oppression work and where they intersect will help you build better bridges with others and create a safe and respectful...culture for everyone. Bullies are almost always outnumbered by the bullied. We just need to organize.

As we've established, "Man" and "woman" are identities that have many unnecessary, anatomical and cultural expectations tied to them. In the end though, all it takes to be one of these genders, is to identify as such. It's time we start respecting and believing each other's individual experiences. If a person says they are a certain gender, we need to honor that. After all, these labels are subjective. Who is to say one person's definition is more valid than another?

Because people understand that the diocese is trying to help the members of that group feel more connected to their church, the church they belong to by virtue of their baptism.

Is it right for people to critique others for their supposed un-Christian attitudes by themselves being un-Christian?

All Christians have access to the spiritual riches found in the Scriptures, which, after all, were written amid the spiritual turmoil and social conflicts of the writers’ times. We can learn from those who went before us.

In fact, respect, compassion, and sensitivity are undervalued gifts for dealing with conflict and disagreement in general, gifts that can be shared with the wider culture.

Compassion, perseverance, and forgiveness are all gifts.

The movement for Jesus was always from the outside in. His message was always one of inclusion, communicated through speaking to people, healing them, and offering them what biblical scholars call “table fellowship,” that is, dining with them, a sign of welcome and acceptance in first-century Palestine. In fact, Jesus was often criticized for this practice. But Jesus’s movement was about inclusion. He was creating a sense of “us.

True prayer wants others to flourish. If any still have a hard time praying for church leaders, they might use a prayer that I find helpful when I am struggling with another person. My prayer is to see that person as God sees him or her.

It costs when you live a life of respect, compassion, and sensitivity.

a parable “teases the mind into active thought.

LGBT activism also fails on intersectionality for trans people themselves. It has no interest in acknowledging the somewhat different political and social situations of trans men and trans women respectively, but insists on treating both as identical for the purposes of lobbying. As far as trans activism is apparently concerned, there is no relevant difference in the situations of a fourteen-year-old transidentifying teenage female, attracted to other females, who is crowdfunding ‘top surgery’ and self-harming in the meantime, and a forty-one-year-old late-transitioning autogynephilic heterosexual male with no intention of divorcing the wife.

We don't wake up choosing to BE LGBTQ. RATHER, we do choose to love; or if not love, to respect, as opposed to hating others.

Then Rod comes up, his glasses glistening. He doesn't remove them. He starts to sway. Is he high? - "Hello. Are you all listening? I'm glad so many of you are here today, Because as of now you're part of a movement that uses writing as a tool for the improvement of the world! I know that of course it looks like what we do is make great trans books, and we do! You've all read Arizona? And what did you think? Was it fucking great? Were you like, 'It's a book, but I somehow relate'? Turns out a novel about a tranny stoner driving to Flagstaff can also be a tool to build community!" "People think that the power of books is surprising, like 'it's just a book.' Well I've got news! Books are vital. We need humanizing depictions of ourselves, depictions we can use, to feel okay, or make sense of our being. Because if you're cis, you're used to seeing people like you in books and on screen. That's normal, that's how it's always been. But we have to do the work of trying to insert ourselves, and pretend we can see meaning in characters we could never be, and failing, and feeling like we're lying, or else we conclude that books are lame and go off to play a computer game. "And simultaneously, we're learning we have nothing to say, that people of our kind, whatever emotions we might have churning around in our bodies, don't have a mind: we can't be authors, we needn't be respected, at best we're specimens to be dissected! Know yourself, the philosophers instruct, unless you're trans, in which case, you're fucked. We're known by others Our prescribed aspiration is to change ourselves, the definition of despair! Worse yet, we don't know what it is we share. Because of our intellectual isolation we're strangers to each other, a community without any real culture to talk about.

Politically correct sexuality is a paradoxical concept. One of the most deeply held opinions in feminism is that women should be autonomous and self-directed in defining their sexual desire, yet when a woman says “This is my desire,” feminists rush in to say, “No, no, it is the prick in your head; women should not desire that act.” But we do not yet know enough about what women– any women– desire. The real problem here is that we stopped asking questions too early in the lesbian and feminist movement, and rushed to erect what appeared to be answers into the formidable and rigid edifice that we have now. Our contemporary lack of curiosity also affects our view of the past. We don’t ask butch-femme women who they are; we tell them. We don’t explore the social life of working-class lesbian bars in the 1940’s and 1950’s; we simply assert that all those women were victims. Our supposed answers closed our ears and stopped our analysis. Questions and answers about lesbian lives that deviate from the feminist model of the 1970’s strike like a shock wave against the movement’s foundation, yet this new wave of questioning is an authentic one, coming from women who have helped create the feminist and lesbian movement that they are now challenging into new growth. If we close down exploration, we will be forcing some women once again to live their sexual lives in a land of shame and guilt, only this time they will be haunted by the realization that it was not the patriarchal code they had failed, but the creed of their own sisters who said they came in love. Curiosity builds bridges between women and between the present and past; judgement builds the power if some over others. Curiosity is not trivial; it is respect one life pays to another. It is a largeness of mind and heart that refuses to be bound by decorum or by desperation. It is hardest to keep alive in the times it is most needed, the times of hatred, of instability, of attack. Surely these are such times.

la misma bandera, la del arcoiris, que no representa nación alguna sino que es la bandera del mundo, de la alegría, la tolerancia y el respeto por todos

A prophet critiques a system by quoting its own documents, constitutions, heroes, and Scriptures against its present practice. This is their secret: systems are best unlocked from inside.

Our sexuality, in a sense, touches everything we do, including the way we love, even when the sexual expression of that love is neither involved nor even contemplated. So to call a person’s sexuality “objectively disordered” is to tell a person that all of his or her love, even the most chaste, is disordered. That seems unnecessarily cruel.

We would like before all else to reaffirm that every person, regardless of sexual orientation, ought to be respected in his or her dignity and treated with consideration, while “every sign of unjust discrimination” is to be carefully avoided, particularly any form of aggression and violence. Such families should be given respectful pastoral guidance, so that those who manifest a homosexual orientation can receive the assistance they need to understand and fully carry out God’s will in their lives (No. 250).