Trans Lives Matter Quotes

If indeed all lives mattered, we would not need to emphatically proclaim that "Black Lives Matter." Or, as we discover on the BLM website: Black Women Matter, Black Girls Matter, Black Gay Lives Matter, Black Bi Lives Matter, Black Boys Matter, Black Queer Lives Matter, Black Men Matter, Black Lesbians Matter, Black Trans Lives Matter, Black Immigrants Matter, Black Incarcerated Lives Matter. Black Differently Abled Lives Matter. Yes, Black Lives Matter, Latino/Asian American/Native American/Muslim/Poor and Working-Class White Peoples Lives matter. There are many more specific instances we would have to nane before we can ethically and comfortably claim that All Lives Matter.

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.

At some point, sisters began to talk about how unseen they have felt. How the media has focused on men, but it has been them - the sisters - who were there. They were there, in overwhelming numbers, just as they were during the civil rights movement. Women - all women, trans women - are roughly 80% of the people who were staring down the terror of Ferguson, saying “we are the caretakers of this community”. Is it women who are out there, often with their children, calling for an end to police violence, saying “we have a right to raise our children without fear”. But it is not women’s courage that is showcased in the media. One sister says “when the police move in we do not run, we stay. And for this, we deserve recognition”. Their words will live with us, will live in us, as Ferguson begins to unfold and as the national attention begins to really focus on what Alicia, Opal and I have started. The first time there’s coverage of Black Lives Matter in a way that is positive is on the Melissa Harris-Perry show. She does not invite us - it isn’t intentional, I’m certain of that. And about a year later she does, but in this early moment, and despite the overwhelming knowledge of the people on the ground who are talking about what Alicia, Opal and I have done, and despite of it being part of the historical record, that it is always women who do the work even as men get the praise. It takes a long time for us to occur to most reporters and the mainstream. Living in patriarchy means that the default inclination is to center men and their voices, not women and their work. The fact seems ever more exacerbated in our day and age, when presence on twitter, when the number of followers one has, can supplant the everyday and heralded work of those who, by virtue of that work, may not have time to tweet constantly or sharpen and hone their personal brand so that it is an easily sellable commodity. Like the women who organized, strategized, marched, cooked, typed up and did the work to ensure the civil rights movement; women whose names go unspoken, unknown, so too that this dynamic unfolds as the nation began to realize that we were a movement. Opal, Alicia and I never wanted or needed to be the center of anything. We were purposeful about decentralizing our role in the work, but neither did we want, nor deserved, to be erased.

Focusing on the needs of those with a lighter burden to bear is not "objective" or "pragmatic", but it is a confirmation of historic societal prejudices that say that some lives matter more than others, some lives are too "complicated" to be worth caring for, some oppression are just too entrenched to change.

How does ANY male-identified person know he is a man? And does my answer really diverge greatly from how many men, trans or cisgender, would answer? Transgender people are often said to have a 'narrative' to their lives; we’re encouraged to see our journey toward recognizing our gender as a story with an articulable pattern. The truth is, though, that everyone’s gender is a story; it’s just that trans folks are more likely to be — perhaps I could say “are given the gift of having to be” — aware of it. The story of becoming a man, a woman, or a person of any other gender often follows aspects of that most instinctual of story arcs: the hero’s journey. For instance, my personal narrative was one of effort in seeking a transformative goal (a quest), assistance (tools provided by medicine, law, and intangible emotional support), and mentorship by those who went before me (guides). And my manhood was ultimately achieved through what could be considered rites of passage — which is to say a similar structure to communal cultural tales of how one achieves cisgender manhood. It’s simply some details that vary. I do see one key difference in how all this plays out, however: Trans men make this invisible process disconcertingly visible by flipping the variables. While a cisgender man may be born with certain inherent potentials to physically embody a manhood that others will acknowledge socially, he’s not necessarily imbued with the demanding drive, the internal compass, the awareness of the systems and tropes he’s drawing on, and the deep gratitude concerning the specific man he’ll be. It’s quite possible to reach cisgender manhood externally (for instance, by reaching a certain age or displaying changes in voice, facial hair, etc.) long before one reaches an internal sense of his own unique self — and, further, before one reaches a sense of how hard he’ll fight to be that self, no matter the costs or resistance. For trans men it’s often much the opposite case." - from "'But How Do You Know You're a Man?': On Trans People, Narrative, and Trust

The struggles of women are not a single-issue matter. Women do not lead single-issue lives, and for the majority of women, the inequalities intersecting their lives are multiple. Neither do we need to deny the rights of others to prioritise the rights of women. We do not need to deny that males can be victims of abuse. We do not need to deny males and people with transgender identities the right to develop specialist services in order to assert the boundaries of our own. Putting women first is not hate.

Being visible matters. Representation matters. Getting to see people like us happy and living our lives matters.

If indeed all lives mattered, we would not need to emphatically proclaim that “Black Lives Matter.” Or, as we discover on the BLM website: Black Women Matter, Black Girls Matter, Black Gay Lives Matter, Black Bi Lives Matter, Black Boys Matter, Black Queer Lives Matter, Black Men Matter, Black Lesbians Matter, Black Trans Lives Matter, Black Immigrants Matter, Black Incarcerated Lives Matter. Black Differently Abled Lives Matter. Yes, Black Lives Matter, Latino/Asian American/Native American/Muslim/Poor and Working-Class White Peoples Lives matter. There are many more specific instances we would have to name before we can ethically and comfortable claim that All Lives Matter.

Black-Trans-Asian-First Peoples-Nonbinary-Otherkin-Latinx-Fatx-Allies Lives Matter.” BTAFPNOLFA Lives Matter

I do not and cannot know your exact lived experience, or how you feel in this moment. But I do know what it feels like to be othered, to be subjected to the opinions and judgments of those who don’t understand your truth. To know that your rights often rest in the hands of those who may not see or value your full, authentic self. I know what it feels like to live with the awareness that, no matter how hard you've fought for the rights you have, there are those who might try to have them erased or disregarded, or reversed. I know that it’s frightening and painful and that it can change you to stand in that uncertain space. I see you. I honor every part of your beautiful reality and the expression of your true self, in this body you were born into and the one you have claimed through courage and perseverance, battle after battle. Your life, lived on your terms, in alignment with the pulse of truth within you, is a testament to your strength. You blaze a trail for all of us. No one can diminish your fire, your impact, or the truth of your existence.

If it does not hurt you or others directly, why do you deny its existence? Why do you deny that this world is full of such rich colors? We do not know them all.

Novelist Jason Reynolds does a wonderful job of expanding on the reasons why: If you say, “No, all lives matter,” what I would say is I believe that you believe all lives matter. But because I live the life that I live, I am certain that in this country, all lives [don’t] matter. I know for a fact that, based on the numbers, my life hasn’t mattered; that black women’s lives definitely haven’t mattered, that black trans people’s lives haven’t mattered, that black gay people’s lives haven’t mattered … that immigrants’ lives don’t matter, that Muslims’ lives don’t matter. The Indigenous people of this country’s lives have never mattered. I mean, we could go on and on and on. So, when we say “all lives,” are we talking about White lives? And if so, then let’s just say that. ’Cause it’s coded language.

And I will say that to my precious Shine, or Malik, or Nisa, or Nina or any of the children and young people we cherish and lift up, that you are brilliant beings of light. You have the power to shape-shift not only yourselves but the whole world. You, each one, are endowed with gifts you don't even yet know, and you, each one, are what love and the possibility of a world in which our lives truly matter looks like.

In any case, trans people reasonably disagree among themselves about gender identity. Trans people aren’t an intellectual monolith, and misaligned gender identity, understood as a general concept, is not something lived experience delivers straight to trans brains in a transparent and uninterpreted way.

The murders of trans people become a springboard for making a milquetoast point about being nicer to trans people at work, rather than radically restructuring society to protect trans lives.

BERNARDINE QUINN: We’re calling marriage equality ‘equality’ as if the day that there’s a bill stamped saying lesbian and gay people can get married that we’ll have full equality. Yet in Meath, there isn’t one single support service for a young lesbian or gay person to attend; there isn’t one qualified full-time youth worker to work with young LGBT people; there is absolutely zero trans services, where the trans services in Dublin are mediocre at best. There’s something about ‘marriage equality’ – that we’ll all be equal when marriage comes in, when a kid in west Kerry doesn’t even have a telephone number of a helpline that he can ring for support. This was raised by our young people to Mairead McGuinness and to Mary Lou McDonald when they were here, just to say, thinking that your work around marriage equality – that that’s not all. The allocation of finances to LGBT work in this country is tiny compared to what is given to most other services. There’s something about calling it ‘equality’. It’s another step on the ladder and it’s a hugely important step … But it isn’t all. There’s another battle after that, and that is to get services to west Donegal, to Mayo, into the Midlands, to get real, solid support in these areas so that a young LGBT person has something in every county, trained qualified people to talk to. In some areas where those services aren’t available, where there isn’t training for schools, where there’s nobody that a kid can talk to, to say that they think they’re transgender – I don’t want to sound negative – I think marriage equality is going to be fantastic for a lot of lesbian and gay people. I think if you were 14 and coming out today, your story is going to be so much more different than when I was 14. The prospects of you considering yourself what every other young person considers themselves of 14 when you think about your future and what you’re going to do: you’re going to meet the person that you love, you’re going to get married, going to have kids, going to have the house and the picket fence. That will be an option for a kid. When I came out, those dreams were put very firmly away. I was never going to get married, I was never going to have children, I was never going to make my family proud, my dad was never going to walk me up the aisle. All of those kinds of things were not even an option when I came out. As a matter of fact, there was a better chance that I was going to have to go to London, I was going to bring huge shame on my family, I probably would end up not speaking to half my siblings and my parents, having to go away and fend for myself. That was my option. I think that option has dramatically changed. People can live in their home towns easier now … Anything that makes a young person’s life easier, and gives them more opportunities, is fantastic. I think that a young person, 14, 15, only starting to discover themselves, they’ve got a whole other suite of options. They can talk about, ‘I’ll eventually marry my partner.’ I think I’m only after saying that for the first time in my life, that there will be an option to marry my partner.

Structural and systemic inequalities make it clear that African Americans live, and have continuously lived, in perpetual pandemic conditions, an obviously monstrous reality save for the fact that in America black lives are given to mattering less.

As developed by trans activists, standpoint epistemology says there are special forms of standpoint-related knowledge about trans experience available only to trans people, not cis people. For instance, only trans people can properly understand the pernicious effects of ‘cis privilege’, and how it intersects with other forms of oppression to produce certain kinds of lived experience. As with some versions of feminism and critical race theory, when transmuted through popular culture this has quickly become the idea that only trans people can legitimately say anything about their own nature and interests including on philosophical matters of gender identity. Cis people, including feminists and lesbians, have nothing useful to contribute here. Their assumption that they do have something useful to contribute is a further manifestation of their unmerited privilege.

Black trans women's lives matter.

Black Women Matter, Black Girls Matter, Black Gay Lives Matter, Black Bi Lives Matter, Black Boys Matter, Black Queer Lives Matter, Black Men Matter, Black Lesbians Matter, Black Trans Lives Matter, Black Immigrants Matter, Black Incarcerated Lives Matter. Black Differently Abled Lives Matter. Yes, Black Lives Matter, Latino/Asian American/Native American/Muslim/Poor and Working-Class White Peoples Lives matter.

Until the last decade or so, sex (or gender) and chromosomes were recognized to be among the most fundamental hardware issues in our species. Whether we were born as a man or a woman was one of the main, unchangeable hardware issues of our lives. Having accepted this hardware we then all found ways – both men and women – to learn how to operate the relevant aspects of our lives. So absolutely everything not just within the sexes but between them became scrambled when the argument became entrenched that this most fundamental hardware issue of all was in fact a matter of software. The claim was made, and a couple of decades later it was embedded and suddenly everybody was meant to believe that sex was not biologically fixed but merely a matter of ‘reiterated social performances’. The claim put a bomb under the feminist cause with completely predictable consequences for another problem we’ll come to with ‘trans’. It left feminism with almost no defences against men arguing that they could become women. But the whole attempt to turn hardware into software has caused – and is continuing to cause – more pain than almost any other issue for men and women alike. It is at the foundation of the current madness.

Sex is only one part of life, it is only one expression of companionship, it is something that needs to be accepted and fought for in order to live a life of human dignity. Gender expression or gender identity is also a matter of a person’s choice. Laws that criminalize gender identity and sexual orientation have no place in a democracy and must be struck down. Everyone must join hands to fight for equal rights for all of us to live in a just society.

I stand at the seashore, alone, and start to think…s There are the rushing waves mountains of molecules each stupidly minding its own business trillions apart yet forming white surf in unison…. For whom, for what?…. Deep in the sea all molecules repeat the pattern of one another till complex new ones are formed. They make others like themselves and a new dance starts. Growing in size and complexity living things masses of atoms DNA, protein dancing a pattern ever more intricate. Out of the cradle onto dry land here it is standing: atoms with consciousness; matter with curiosity. Stands at the sea, wonders at wondering: I a universe of atoms an atom in the universe. Richard P. Feynman2

If I am not for myself, who will be? If I am for myself alone, what am I? And if not now, when?" Hillel's questions confront us with the uncomfortable fact that, trans or nontrans, we all have to become ourselves--not just once, by growing from childhood into adulthood, but throughout our lives... "If I am not for myself, who will be?" Hillel didn't have to know anything about transsexuality to know that the answer to that is "no one." No one expected me, needed me, or even wanted me to become myself. In fact, my family clearly needed me not to become myself. My journey toward becoming a person could begin only with the radical act of being-for-myself suggested by Hillel's question. Being-for-myself seemed selfish, solipsistic, even psychotic, for I would have to be for a self that didn't yet exist. But Hillel showed me, in the plainest possible terms, that if I wasn't for myself, my self would never be. Hillel's first question leads inexorably to his second: being for myself was only the first step toward becoming a person, because "If I am for myself alone, what am I?"... Hillel's question is more than a call to come out of the closet. It is also a demand that we take responsibility for the consequences to others of our becoming. If I am not, cannot be, for myself alone, if I need others to become myself, then I cannot ignore the pain that results from my becoming. However much I've suffered, my self and my life are no more important than the suffering selves and shattered lives of those whose destinies are tangled with mine. People I love are in anguish as a consequence of my transition, and, unless I acknowledge that that anguish is as real as the anguish that drove me to transition, I will be for myself alone... For most of my life, I tried to be for others without being for myself--to be the man they needed me to be, to suppress and deny the woman I felt I was. Once I began to transition, I wanted desperately to do the opposite, to insist that, after all the years of self-denial I had given them, their feelings didn't matter, to demand that they embrace and support the miraculous, cataclysmic process of my transition from death to life. Hillel's question forced me to recognize that to become a person, a real person and not someone acting like a woman, I had to be both for myself and for others, to be as true, as compassionate, as present to my family and friends as I was to myself.

In the words of Black Lives Matter cofounder Alicia Garza, “Black Lives Matter affirms the lives of Black queer and trans folks, disabled folks, Black-undocumented folks, folks with records, women and all Black lives along the gender spectrum. It centers those that have been marginalized within Black liberation movements.