Trans Positive Quotes

The 7 Steps to Transformation: 1. Dream it. 2. Envision it. 3. Think it. 4. Grow it. 5. Become it. 6. Live it. 7. OWN it.

We can change, evolve, and trans­form our own conditioning. We can choose to move like water rather than be molded like clay. Life spirals in and then spirals out on any given day. It does not have to be one way, one truth, one voice. Nor does love have to be all or nothing. Neither does power. What is positive and what is negative is not absolute.

I often heard this melodious hymn again in days of hardship, and it always affected me painfully. Not as the reproachful warning clang of church bells ringing for service, when I pass a church door without going in, but because the men sang the hymn only when they were out of spirits and considered our position desperate. It seemed as though they would remind me that defeat awaited me, and that this time I had aimed too high.

We're forced to walk a difficult line by this insistence that we only write about our personal journeys," I told the audience. "We end up in this position of only being allowed to represent ourselves, but having to make sure we don't misrepresent everyone. This creates some division in our communities - everyone has their own opinion about what's good representation and what isn't, and you can't please them all." (p. 231)

It was like I had grown up with a limiter on my emotions, blocking me from feeling anything too deeply-positive or negative-but finally it had been taken off. I was feeling things profoundly and meaningfully for the first time in my life, and I loved it.

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.

Post-Racial. Trans–Jim Crow. Epi-Traumatic. Alt-Reparational. Omni-Restitutional. Jingoistic Body-Positive. Sociocultural-Transcendental. Indigenous-Ripostic. Treaty of Fort Laramie–Perpendicular. Meta-Exculpatory. Pan-Political. Uber-Intermutual. MLK-Adjacent. Demi-Arcadian Bucolic. That is the vernacular of the inclusive, hyphenated, beau-American destiny we’re manifesting here! You and me! Book by book we’re making it happen! But it doesn’t happen by planting flags and picking at the scabbed-over wounds of a certain Dispossessed Neo-Global Cultural demographic committed at the hands of a onetime possibly improprietous proto-nation.

the future of this country is all about patriotic, unity-inducing language. Post-Racial. Trans–Jim Crow. Epi-Traumatic. Alt-Reparational. Omni-Restitutional. Jingoistic Body-Positive. Sociocultural-Transcendental. Indigenous-Ripostic. Treaty of Fort Laramie–Perpendicular. Meta-Exculpatory. Pan-Political. Uber-Intermutual. MLK-Adjacent. Demi-Arcadian Bucolic.

Gender is a construct, a social experiment. That’s not my hot take. We’ve all heard this a million times by now. Usually, it’s said in the context of attempting to dismantle how restrictive gender norms are. It’s an ideology that posits one doesn’t have to present their gender in any constrictive way because gender isn’t real. It’s a figment of our imagination. While I agree wholeheartedly, I do not think we, and by “we” I mean the world, will ever rid ourselves of gender stereotypes completely. I’ll take it a step further and say that it is not helpful to think of gender as a thing that needs to be abolished. Gender can be a useful framework for folks to feel validated (trans folks included) through the shorthand it provides.*

We’re at this really unique time, I think, in trans representation in popular culture where homelessness, depression, mental health issues, instability-in-general are still so very real and need to be talked about, but we’re aware that they’ve dominated “trans” stories for years and years. And we’re now finally at a place where we’re seeing some really positive representations of trans folks in pop culture, and there’s this new pressure -- at least, I feel it, within trans and trans-ally communities -- to only focus on the positive. Because we’re trying, in some sense, to overcompensate for the years and years of too much negativity. As a writer, you might feel a pressure to push the negative stuff away. But there are consequences for that too. Anyone who’s working with trans characters right now is going to have to reconcile that tension.

Wealthy queers support initiatives that lock up and murder poor queers, trans* people, and sex workers. Women in positions of power continue to defend and sometimes initiate the vicious assault on abortion and reproductive rights, and then off-load reproductive labor onto the shoulders of care workers, who are predominantly women of color whose employment is often directly tied to their citizenship status. The politics of "leaning in" for a small layer of wealthy women has dovetailed with budget cuts and health care rollbacks that have left poor women at the mercy of misogynist, increasingly lethal anti-reproductive-rights legislation, and left poor, queer and trans* people without access to necessary medical resources like hormones or AIDS medication. Original pamphlet: Who is Oakland. April 2012. Quoted in: Dangerous Allies. Taking Sides.

Negative images of emigration were transformed into positive ones, not by Wakefield in 1830, but by a much broader trans-Atlantic ideological transition around 1815. Its semiotic shape was the partial displacement of the word “emigrant” by more positively loaded words. According to David Hackett Fischer and James C. Kelly, “before 1790, Americans thought of themselves as emigrants, not immigrants. The word immigrant was an Americanism probably invented in that year. It had entered common usage by 1820.” Related terms also emerged in the 1810s. “Pioneer in the western sense first appeared in 1817”; “Words such as mover (1810), moving wagons (1817), relocate (1814), even the verb to move in its present migratory sense, date from this period.” This was indeed a “radical transformation . . . a new language of migration.”72 But Fischer and Kelly fail to note that it was not solely American and that settler, not immigrant or pioneer, was its main manifestation. In Britain, settler was used in its current meaning at least as far back as the seventeenth century, but it was used infre- quently. By the early nineteenth century, it had connotations of a higher status than “emigrant.” Settlers were distinct from sojourners, slaves, or convict emigrants, and initially even from lower-class free emigrants. In Australia, “‘Settlers’ were men of capital and, in the 1820s, regarded as the true colonists, to be distinguished from mere laboring ‘immigrant’ . . . though eventually all Australia’s immigrants were termed ‘settlers.

↑ top Loading-trans up up Loading-transup Loading position down down Loading-transdown ↓ bottom Loading-trans Remove this quote from your collection “There are moments in the life of all believers when God and his ways become unintelligible to them. They get lost in profound meditation, and nothing is left them but a desponding sigh. But we know from Paul the apostle that the Holy Spirit intercedes for believers with God, when they cannot utter their sighs. Ro 8:26.

In life there will be changes. Without change there is no life. It is up to you to perceive that change is whether positive or negative.

In the words of Lierre Keith, a speaker at Radfems Respond, femininity is “ritualized submission.” In this view, gender is less an identity than a caste position. Anyone born a man retains male privilege in society; even if he chooses to live as a woman—and accept a correspondingly subordinate social position—the fact that he has a choice means that he can never understand what being a woman is really like. By extension, when trans women demand to be accepted as women they are simply exercising another form of male entitlement.

Eight months [after 9/11], after the most intensive international investigation in history, the head of the Federal Bureau of Investigation informed the press that they still didn't know who did it. He said they had suspicions. The suspicions were that the plot was hatched in Afghanistan but implemented in Germany and the United Arab Emirates, and, of course, in the United States. After 9/11, Bush II essentially ordered the Taliban to hand over Osama bin Laden, and they temporized. They might have handed him over, actually. They asked for evidence that he was involved in the attacks of 9/11. And, of course, the government, first of all, couldn't given them any evidence because they didn't have any. But secondly, they reacted with total contempt. How can you ask us for evidence if we want you to hand somebody over? What lèse-majesté is this? So Bush simply informed the people of Afghanistan that we're going to bomb you until the Taliban hand over Osama bin Laden. He said nothing about overthrowing the Taliban. That came three weeks later, when British admiral Michael Boyce, the head of the British Defense Staff, announced to the Afghans that we're going to continue bombing you until you overthrow your government. This fits the definition of terrorism exactly, but it's much worse. It's aggression. How did the Afghans feel about it? We actually don't know. There were leading Afghan anti-Taliban activists who were bitterly opposed to the bombing. In fact, a couple of weeks after the bombing started, the U.S. favorite, Abdul Haq, considered a great martyr in Afghanistan, was interviewed about this. He said that the Americans are carrying out the bombing only because they want to show their muscle. They're undermining our efforts to overthrow the Taliban from within, which we can do. If, instead of killing innocent Afghans, they help us, that's what will happen. Soon after that, there was a meeting in Peshawar in Pakistan of a thousand tribal leaders, some from Afghanistan who trekked across the border, some from Pakistan. They disagreed on a lot of things, but they were unanimous on one thing: stop the bombing. That was after about a month. Could the Taliban have been overthrown from within? It's very likely. There were strong anti-Taliban forces. But the United States didn't want that. It wanted to invade and conquer Afghanistan and impose its own rule. ...There are geostrategic reasons. They're not small. How dominant they are in the thinking of planners we can only speculate. But there is a reason why everybody has been invading Afghanistan since Alexander the Great. The country is in a highly strategic position relative to Central Asian, South Asia, and the Middle East. There are specific reasons in the present case having to do with pipeline projects, which are in the background. We don't know how important these considerations are, but since the 1990s the United States has been trying hard to establish the Trans-Afghanistan Pipeline (TAPI)from Turkmenistan, which has a huge amount of natural gas, to India. It has to go through Kandahar, in fact. So Turkmenistan, Afghanistan, Pakistan, and India are all involved. The United States wants the pipeline for two reasons. One reason is to try to prevent Russia from having control of natural gas. That's the new "great game": Who controls Central Asian resources? The other reason has to do with isolating Iran. The natural way to get the energy resources India needs is from Iran, a pipeline right from Iran to Pakistan to India. The United States wants to block this from happening in the worst way. It's a complicated business. Pakistan has just agreed to let the pipeline run from Iran to Pakistan. The question is whether India will try to join in. The TAPI pipeline would be a good weapon to try to undercut that.

fatty acids are not just stored as fat; they are also used as building blocks in every cell membrane. And those membranes are not simply containers, like ziplock bags. Instead, they are more like patrol sentries on a highly trafficked border, carefully regulating everything going in and out of the cell. They also control what hangs out right on the border, inside the membrane. Kummerow found that when trans-fatty acids occupy cell-membrane positions, they are like foreign agents who do not operate according to the normal plan.

ac·cept   v. [trans.] 1 consent to receive (a thing offered): he accepted a pen as a present.    agree to undertake (an offered position or responsibility).  give an affirmative answer to (an offer or proposal); say yes to: he would accept their offer and see what happened | [intrans.] Tim offered Brian a lift home and he accepted.  DATED say yes to a proposal of marriage from (a man): Ronald is a good match and she ought to accept him.  receive as adequate, valid, or suitable: the college accepted her as a student;credit cards are widely accepted.  regard favorably or with approval; welcome: the Harvard literati never accepted him as one of them.  agree to meet (a draft or bill of exchange) by signing it.  (of a thing) be designed to allow (something) to be inserted or applied: vending machines that accepted 100-yen coins for cans of beer.

It’s a trusted app that offers a good platform for trans dating. It has hookups for all categories according to what you want or desire. I strongly recommend it for trans women and men who want to get people whom they wish to have in life. If you are looking for a romantic and serious relationship that will put a smile on your face, then this is the way to go. While on these media accounts, whether on iOS or Android version, you feel free to be yourself and narrate your history but there explaining what you feel comfortable with on the platform. You will be in a position to know each other on the site and build strong relationships there.

The trans-phenomenal reality of love would be, not that of a positive being who is without doubt, but that of...a lack...the other person as occupying the entire horizon of my life and not as a positive being. Love is the same thing as privation.

Hillary, who had been reluctant to take a position on the controversial Trans-Pacific Partnership trade agreement, moved to box Biden in. Liberals hated Obama’s proposed pact with Pacific Rim countries because they believed it would result in jobs being shipped overseas, the lowering of labor standards in the United States, or both. Bernie was dead-set against it and talked about his position frequently on the campaign trail. As secretary of state, Hillary had helped negotiate the deal, and that meant coming out against it would be complicated politics. But Biden was in an even tougher spot. The central theme of his prospective candidacy would be defending Obama’s legacy. Could the sitting vice president campaign against such a major piece of the president’s second-term agenda, even if it was unpopular with the Democratic base? Probably not, her aides thought. But Sullivan wanted her to embrace TPP on a national security basis—specifically that it would create powerful alliances between the United States and a number of countries in China’s sphere of influence—and he thought she could avoid a flip-flop label by doing that.

Throughout the unceasing course of human history, there have been a small number of revolutionary ideas that have served to define the nature and shape of an entire era and people. These ground-breaking ideas have been neither parochially limited, nor culturally demarcated in scope, but rather have served as meta-cultural, trans-geographical ideological principles that have assisted in guiding and molding the direction and purpose of entire civilizations and epochs in history. Such world-views are weltanschauung, a German word which has no English equivalent. The closest translation is perhaps the phrase "world-perspective", or a “world-view”. It is a way of perceiving reality, a way of seeing. A weltanschauung can be of either a positive and life-enhancing nature, while others can be devastatingly destructive. Some of the meta-ideas responsible for such civilizational transformation have included the world-altering ideas of theism, science, secularism, materialism, Marxism, hierarchy, equality, and democracy, among others. Of all the known ideological world-views to have arisen in human memory, the ancient principle of Dharma (“Natural Law” one can say) is by far the most important, universal, compelling, and surprisingly least known in our age, of all weltanschauung. It is a world-view that has shaped entire intercontinental civilizations in the ancient past, and that is still making its presence known today. It is also the one world-view destined to shape the future of our new global civilization in the 21 st Century and beyond. (p. 39)

Throughout the unceasing course of human history, there have been a small number of revolutionary ideas that have served to define the nature and shape of an entire era and people. These ground-breaking ideas have been neither parochially limited, nor culturally demarcated in scope, but rather have served as meta-cultural, trans-geographical ideological principles that have assisted in guiding and molding the direction and purpose of entire civilizations and epochs in history. Such world-views are weltanschauung, a German word which has no English equivalent. The closest translation is perhaps the phrase "world-perspective", or a “world-view”. It is a way of perceiving reality, a way of seeing. A weltanschauung can be of either a positive and life-enhancing nature, while others can be devastatingly destructive. Some of the meta-ideas responsible for such civilizational transformation have included the world-altering ideas of theism, science, secularism, materialism, Marxism, hierarchy, equality, and democracy, among others. Of all the known ideological world-views to have arisen in human memory, the ancient principle of Dharma (“Natural Law” one can say) is by far the most important, universal, compelling, and surprisingly least known in our age, of all weltanschauung. It is a world-view that has shaped entire intercontinental civilizations in the ancient past, and that is still making its presence known today. It is also the one world-view destined to shape the future of our new global civilization in the 21 st Century and beyond. (p. 39)

The big-tech elite cleverly disguises their right-wing, anti-worker politics with Democratic-backed social positions, like support for gay marriage and trans rights (rich ones only, please), pro-choice legislation (for wealthy women), ethnic diversity (but for unicorns of color), and immigration.

When, in Being and Time,Heidegger insists that death is the onlyevent which cannot be taken over by another subject for me—an-other cannot die for me, in my place—the obvious counterexampleis Christ himself: did he not, in the extreme gesture of interpassiv-ity, take over for us the ultimate passive experience of dying? Christdies so that we are given a chance to live forever....The problemhere is not only that, obviously, we don’tlive forever (the answer tothis is that it is the Holy Spirit, the community of believers, whichlives forever), but the subjective status of Christ: when he was dyingon the Cross, did he know about his Resurrection-to-come? If he didthen it was all a game, the supreme divine comedy, since Christ knewhis suffering was just a spectacle with a guaranteed good outcome—in short, Christ was faking despair in his “Father, why hast thou for-saken me?” If he didn’t, then in what precise sense was Christ (also)divine? Did God the Father limit the scope of knowledge of Christ’smind to that of a common human consciousness, so that Christ ac-tually thought he was dying abandoned by his father? Was Christ, ineffect, occupying the position of the son in the wonderful joke aboutthe rabbi who turns in despair to God, asking Him what he shoulddo with his bad son, who has deeply disappointed him; God calmlyanswers: “Do the same as I did: write a new testament!”What is crucial here is the radical ambiguity of the term “the faithof Jesus Christ,” which can be read as subjective or objectivegenitive: it can be either “the faith ofChrist” or “the faith / of us, be-lievers / inChrist.” Either we are redeemed because of Christ’s purefaith, or we are redeemed by our faith in Christ, if and insofar as webelieve in him. Perhaps there is a way to read the two meanings to-gether: what we are called to believe in is not Christ’s divinity as suchbut, rather, his faith, his sinless purity. What Christianity proposes isthe figure of Christ as our subject supposed to believe:in our ordinary lives,we never truly believe, but we can at least have the consolation thatthere is One who truly believes (the function of what Lacan, in hisseminar Encore,called y’a de l’un).The final twist here, however, is thaton the Cross, Christ himself has to suspend his belief momentarily.So maybe, at a deeper level, Christ is, rather, our (believers’) subject supposed NOTto believe: it is not our belief we transpose onto others, but,rather, our disbelief itself. Instead of doubting, mocking, and ques-tioning things while believing through the Other, we can also trans-pose onto the Other the nagging doubt, thus regaining the abilityto believe. (And is there not, in exactly the same way, also the func-tion of the subject supposed not to know? Ta ke little children who are sup-posed not to know the “facts of life,” and whose blessed ignorancewe, knowing adults, are supposed to protect by shielding them frombrutal reality; or the wife who is supposed not to know about herhusband’s secret affair, and willingly plays this role even if she re-ally knows all about it, like the young wife in The Age of Innocence;or, inacademia, the role we assume when we ask someone: “OK, I’ll pre-tend I don’t know anything about this topic—try to explain it to mefrom scratch!”) And, perhaps, the true communion with Christ, thetrue imitatio Christi,is to participate in Christ’s doubt and disbelief.There are two main interpretations of how Christ’s death dealswith sin: sacrificial and participatory.4In the first one, we humansare guilty of sin, the consequence of which is death; however, Godpresented Christ, the sinless one, as a sacrifice to die in our place—through the shedding of his blood, we may be forgiven and freedfrom condemnation. In the second one, human beings lived “inAdam,” in the sphere of sinful humanity, under the reign of sin anddeath. Christ became a human being, sharing the fate of those “inAdam” to the end (dying on the Cross), but...

Advaita   You may be asking: how am I responsible for my karma? How can I change it? One popular Western theory is that when we are born, our lives are like a clean slate where nothing is written. Each life develops as a result of its surroundings and the forces acting on it such as parents, friends, society, their dominant culture, etc. However, TransZendental Introspection teaches the eternity of life – that I’ve lived countless lives before this current manifestation. This means that when I am born, I am not a collection of blank pages, but rather pages with countless impressions. In TransZentalism, life is forever existing in the cosmos. At times, it is manifested; at other times, latent. When I sleep and awaken, my conscious mind awakens and my body is refreshed. My consciousness carries on in a sub-conscious state between sleeping and awakening. Similarly, my life continues eternally in alternating states of life and death. Therefore, death is a part of the process of living.  Karma is a Sanskrit word that means ‘action.’ It is the accumulation of effects from the positive and negative causes I brought with me from my former lives, together with the causes I make in this life, thus shaping my future. My thoughts, words and deeds are manifested in my appearance, behavior, attitudes, good and bad fortune, where I’m born or live - in short, everything about me is the effect of my karma. Unlike some philosophies, TransZendental Introspection does not consider one’s karma or destiny to be fixed; since my mind changes from moment to moment, even the habitual and destructive tendencies I possess can be altered. In other words, I have in me the potential to change my destiny.  Last but not least, Advaita is the non-duality - The Oneness, the fundamental quality of everything conscious.

Please don't apologize for what you write. For some people your words will never be enough. If you write a female Jedi they’ll complain she’s evil. Write a gay Holmes they’ll complain he isn’t black. Write a transgender cop they’ll complain he isn’t the hero. Here’s the thing about that: You personally can’t write all the wrongs. You can write gay-positive stories, women-motivated tales, or whatever you write that gives voice to people who are often marginalized. What you can’t possibly do is give voice to every one. And some people will complain about that, and for them nothing you write will ever be enough. So when they tell you your trans cop, your bad ass Jedi, your gay Holmes isn’t good enough—don’t listen. Make the world better in the way you do it. Those people are not living in your skin, you are. They’re not writing, you are. So write what’s inside you, make it beautiful and affirmative, give yourself and others a voice, but please don’t apologize to people who would never, ever apologize to you.

Back in 1415, Prince Henry and his brothers had convinced their father, King John of Portugal, to capture the principal Muslim trading depot in the western Mediterranean: Ceuta, on the northeastern tip of Morocco. These brothers were envious of Muslim riches, and they sought to eliminate the Islamic middleman so that they could find the southern source of gold and Black captives. After the battle, Moorish prisoners left Prince Henry spellbound as they detailed trans-Saharan trade routes down into the disintegrating Mali Empire. Since Muslims still controlled these desert routes, Prince Henry decided to “seek the lands by the way of the sea.” He sought out those African lands until his death in 1460, using his position as the Grand Master of Portugal’s wealthy Military Order of Christ (successor of the Knights Templar) to draw venture capital and loyal men for his African expeditions. In 1452, Prince Henry’s nephew, King Afonso V, commissioned Gomes Eanes de Zurara to write a biography of the life and slave-trading work of his “beloved uncle.” Zurara was a learned and obedient commander in Prince Henry’s Military Order of Christ. In recording and celebrating Prince Henry’s life, Zurara was also implicitly obscuring his Grand Master’s monetary decision to exclusively trade in African slaves. In 1453, Zurara finished the inaugural defense of African slave-trading, the first European book on Africans in the modern era. The Chronicle of the Discovery and Conquest of Guinea begins the recorded history of anti-Black racist ideas. Zurara’s inaugural racist ideas, in other words, were a product of, not a producer of, Prince Henry’s racist policies concerning African slave-trading.1

During the recent online culture wars, and their spillover into campus and protest politics, feminists have tried to embrace transgression with the Slut Walk movement and sex-positive pro-trans, pro-sex worker and pro-kink culture that was central to Tumblr. However, like the right, it has run up against a deep philosophical problem about the ideologically flexible, politically fungible, morally neutral nature of transgression as a style, which can characterize misogyny just as easily as it can sexual liberation. As Lasch understood, for progressive politics anti-moral transgression has always been a bargain with the devil, because the case for equality is essentially a moral one.

Reggie hired James Lee, an up-and-coming partner at Lee Tran & Liang, as his lawyer in the case. Lee had begun his career as an LAPD detective; when he started studying at Stanford Law School, the Palo Alto campus was so quiet it gave him insomnia. Evan and Bobby still retained Cooley LLP, who responded to Reggie’s letter in May 2012, as their lawyers for Snapchat. The ensuing discovery and depositions cost Snapchat significant time and money, but perhaps most importantly it weighed heavily on Evan at a pivotal point for the company. On April 5, Evan, Bobby, and their attorneys from Cooley, along with Reggie and his attorneys from Lee Tran & Liang, filed into a conference room in Cooley’s offices in downtown Santa Monica. Outside, tourists strolled up and down Santa Monica Boulevard, stopping in the trendy neighborhood’s upscale shops, restaurants, and bars; they might walk down the palm-tree-lined street to the beach or the famous pier. Inside the conference room the temperature was more frigid. Cooley’s Mike Rhodes began deposing Reggie, attempting to establish that Reggie had accomplished little since graduation: “What is your current employment, if any?” “Well, currently I’m working in the South Carolina attorney general’s office.” “And how long have you worked there?” “I guess about a month at this point.” “And what is your position?” “It’s basically an intern/ clerk position.” “Is that a nonpaying position?” “Yes, it is.” “And again, what was your approximate start date?” “A few weeks ago. Probably about a month.” “So early March?” “Yes.” “And what were you doing, if anything, for employment prior to that date?” “Well, I was applying to law school.” “Were you working?” “No.” Reggie became distracted midway through answering a question about which lawyers he had spoken with. A naked man had chosen the sidewalk across from the Cooley office as his performance stage for the day and was gesturing at Reggie through the window. The lawyers hastily closed the blinds and continued the deposition much less eventfully.

Part Two: When St. Kari Met Darth Vader, Star Wars Dark Lord of the Sith  “What are those?” Kari shouted grasping Luke’s arm as her eyes jolted nervously into the air. “I’ve never seen such pretty planets before.” Luke tracked her line of vision and grimmed as he spotted three Corellian Imperial Star Destroyers coming out of hyperspace into the same vortex that his own damaged ship was whirlpooled into. They appeared to be stabilizing the vortex opening by their anti-gravity wells maintaining their relative positional orbit. “Hey’st, what are those white things? They look like men. Surely they are not ghosters, are they?” pawed Kari at Luke to get him to see. “Imperial troopers,” shot Luke, grabbing her arm back. “There’s too many of them C’mon, we got to hide.” “What’s does that mean? And what are those red light-thingy’s coming toward us?” Instantly Kari and Luke were inundated by a barrage of suppressing E-11 blaster rifle fire. Luke flinched out of reaction while Kari stood upright seemingly oblivious to the inherent danger. He was struck to see the girl-entity pluck a laser bolt out of the air and examine it with an other worldly look, as if it were a rare flower in a garden. “I like this,” she smiled. “I’ll pin it to my cloak.” And doing so she did, it maintaining its fiery penetrating redness that did nothing more than to adorn the girl’s wardrobe for quite some time momentarily puzzling Luke. Usually they burnt out quickly. “Can I get some more of these?” she politely asked Luke. “Not right now,” drawled Luke peering over a boulder. “If they capture us we’ve had it.” “Had what?” asked Kari naïvely. “Them ghost-men you mean’st? Oh, don’t worry, Walker of the Skies, just leave it to me,” and with that Kari pulled her blade and sashayed toward the Imperial clones humming her favorite Top 10 battle hymns. “Wait!” Luke shouted trying to snatch her back but it was too late. Luke never saw anything such as this. Like Han, he had seen a lot of strange galactic stuff in his time. Kari had become a misty blur and was skipping across the battlefield as some sort of sword-brandishing luminescence, hovering for a short time over those she slain. “Hey, Walkersky, these spirits don’t have any souls,” she yelled looking up from her blood soaked garments. What do you want me to do with the rest, kill ’em?” “I, uh ,” was all he managed to get out of his mouth as he rubbed his jaw. Kari shrugged and went back to work, picking off the whole brigade by herself. “See’st? I told’st thou not to worry” Kari said panting, coming up to Luke and sitting besides him. “What now?” “We gotta get outta here before more Imperials arrive.” “Untruth oats?” (Nether Trans. “art thou nuts?”) “Run from battle?—is that that what means?” “It means Vader’s coming—.” go to part ii con't

An Indirect quote - Some visitors came to a planet to see its resources and available benefits for them. They knew the universal secrets, but when they visited this planet, only primitive humans were living and there were dark in nature. So they tried to utilize them and to rule them, but as days and minutes passed these visitors started loving those dark people, and then they started teaching them about morality, perseverance, how to talk, how to walk and everything about utopian or high life style but some of these dark people misused it and some love stories became harassing stories and these visitors got tensed as they were teachers, they wanted to be respectful. But their main motive was to use the resources on this planet, because their planet already dead. And guy from those dark people asked a serious question after getting taught from them, you people came to utilize us and now you guys are enslaving us, just like you people we are also organisms of universe, and that sentence was a damn shocking for them then there was rain, a heavy rain or Indra. These dark people prayed a lot to preserve their culture with the knowledge they got from these visitors which in turn gave births of visitors souls to their children. Some of these dark people were used to build a plan against enemies as it was their psychology against thrests, and then there was manu smiriti or psychology given by visitors to not to give high positions to to these dark skinned people as they build a plan to destroy threats, they may turn violent people against universe. And then there was a girl in these dark people who said that, destruction is also another creation , and she was shakthi. Finally these visitors lost with their intention because these dark people started speaking truths, and still they had bad motives to kill these visitors those were called asuras, and this indra made his clans to protect humanity from these asuras. And people those who were interested in love and too much love to utilize these situations were given business opportunities on daily needs, people that were interested in extreme love I e - harassing people from these visitors were given protection duties. souls turned into another sex called trans, other than man and women to find out divergent i e mixed people. languages evolves, teaching evolved, business evolved, education evolved, there was silent guy who seems to be creator of these visitors, were given no duties at all other than science. But he himself was not a creator because for creating something new , he needs destruction or shiv and for protecting he needed another visitor called krishna, but what he forgot was this creator himself was a visitor from another planet were diamonds harvested and so called fairy tales and beautiful life was there but that planet was destroyed because of greediness. Because these visitors destroyed lots of planets already and with greedy, too much sex there were completely tired on this beautiful planet. and so finally they had no other planets to visit and whomever been sent did not return. So they finally found this is the final planet to survive. The unmentioned people are from west, and completely north and they were given important tasks to protect the planet which is the only available right now. These manu smiriti or visitors psychology did not enclose the details of creator but only said about who designed it - Bram. The god was born on west, north, south and down earth to find out what is the actual problem and when to end it for recreation. He found that there is no need of re creation as far as now because he loves all. But the problem is these visitors are from another planet or heaven or hell , and so they were greedy to enough to utilise all they had and sent their clans to search more but they did not return at all. And in between time frame, some visited but couldnt enter properly and those entered were affected much because of completely dynamic atmosphere.

Yet, in most of the world, US power was hegemonic more than coercive. The United States’ offer to serve as policeman of the world has been accepted by a majority of the world since 1945, and by almost the entire world after 1991. Many countries look to the US military’s command of the commons (the world’s airspace and seas as well as outer space) to ensure global order and to protect them from nearby regional powers that, in the absence of American military dominance, could dominate or invade their neighbors. Thus, communist Vietnam, after decades of fighting and millions of deaths to free itself from US domination, eagerly signed up for the Trans-Pacific Partnership and is considering allowing the United States to base warships at Cam Ranh Bay to deflect Chinese power—and of course each and every Eastern European country begged for admission to NATO and the EU, just as Western European governments positioned themselves after World War II within a geopolitical and economic structure designed and controlled by the United States in return for protection from the USSR. American aid through the Marshall Plan came after the recipient governments had already cast their lot with the United States.

Like the other postmodern Theories, queer Theory is a political project, and its aim is to disrupt any expectations that people should fit into a binary position with regard to sex or gender, and to undermine any assumptions that sex or gender are related to or dictate sexuality.

BRODEN GIAMBRONE: The struggle for marriage equality affects all LGBT people … However, that said, it is clear that across the globe the marriage equality movement has monopolised the discussion on LGBT rights and often distilled it to marriage as the defining feature of the movement. In many countries, these movements are led by privileged gay men and lesbians who promote it as the last vestige of inequality. This is mirrored back to us in the quote from US VP Joe Biden, ‘[marriage equality] It’s the civil rights of our day. It’s the issue of our day.’ Or the quote by Tánaiste Eamon Gilmore, ‘[Gay marriage] is the civil rights issue of our generation.’ When marriage equality is positioned as the last stronghold of inequality and the great leveller of the rights of LGBT people in society, there is a failure to acknowledge other significant issues within the LGBT community … From my point of view, marriage equality is an undeniably pressing issue for the LGBT community and a fundamental right that we must all get behind in achieving. However, it is not the defining civil rights issue of our time. It is one of many that we face as a society that must be fought for and won. By positioning marriage equality as the last vestige of LGBT inequality we run the risk of depoliticisation of the LGBT community once it’s been achieved. As in, we’ve won, we’re done, let’s go home. It’s clear that the trans community must stand with the LGB community on this issue but there must be a recognition that trans rights are also human rights and must be supported, promoted and financed. Marriage equality should be seen as part of a struggle on many fronts and not the sum total of what we need to be free and equal.

v. [trans.] put someone or something into (a space or container) so that it is completely or almost completely full: I filled up the bottle with water;the office was filled with reporters.    [intrans.] (fill with) become full of: Eleanor's eyes filled with tears.  become an overwhelming presence in: a pungent smell of garlic filled the air.  cause (someone) to have an intense experience of an emotion or feeling: his presence filled us with foreboding.  appoint a person to hold (a vacant position): the number of high-tech jobs and the people who can fill them.  hold and perform the expected duties of (a position or role): she fills the role of the “good” child.  occupy or take up (a period of time): the next few days were filled with meetings.  be supplied with the items described in (a prescription or order): she needed to fill a prescription.  block up (a cavity in a tooth) with cement, amalgam, or gold.  [intrans.] (of a sail) curve out tautly as the wind blows into it.  (of a weather system) increase in barometric pressure. Compare with DEEPEN.  [trans.] (of the wind) blow into (a sail), causing it to curve outward.  [POKER] complete (a good hand) by drawing the necessary cards.   n. (one's fill) an amount of something that is as much as one wants or can bear: we have eaten our fill;I've had my fill of surprises for one day.    an amount of something that will occupy all the space in a container.  material, loose or compacted, that fills a space, esp. in building or engineering work: loose polystyrene fill.  the action of filling something, esp. of shading or color in a region of a computer graphics display.  (in popular music) a short interjected phrase on a particular instrument.    fill the bill see BILL1.  fill someone's shoesINFORMAL take over someone's function or duties and fulfill them satisfactorily.    fill in act as a substitute for someone when they are unable to do their job: my producer will have to have someone

People in a majority or socially supported position, no matter how well-meaning, are often so protected in their assumptions about the world that they do not even know they are making assumptions.

The second issue is that men are now edging women out of prized positions and awards while wearing dresses and heels. The hottest flashpoint in the culture today is the transgender movement, with the progressive mob even coming after feminists, such as the famed author of the Harry Potter series, J. K. Rowling. Anyone who dares to oppose the idea that men can become women (or vice versa) is targeted. Activists use the derogatory term “trans-exclusionary radical feminists,” or “TERFs,” to criticize those who, like Rowling, embrace the idea that a woman is someone who is a biological female, from birth, distinct from mere gender expression.

I thought in that moment about my TERF position, my "why bother with TERFs" argument. It was premised on the resilience of trans girls, that we could get what we need from other spaces if we were not allowed in cis-women spaces, in TERF spaces. I know that believing this for me was in part born out of my class privilege, my sense is that I could leave and go somewhere else if I couldn't be treated as a woman in a given space.

If gender were merely a personal preference (as the language of "preferred pronouns." hated both by transphobes, because they only dignify assigned sex at birth, and trans people, because we tend to feel much more adamantly about our pronouns than the softened language of "preference" suggests, leads us to believe it might be), we'd be able to say to cis women regarding the inhabitation of a female subject position what we say to other folks when they make decisions that we wouldn't, ourselves, have made: "I love that for you." But we can't for to do so would be to capitulate to the logic of gender-as-mere-preference.

So we position ourselves as "sons of the movement," to cite the title of Bobby Noble's 2006 book on the relation fo trans men to feminist and queer cultural landscapes. We interpellate ourselves as the queer kin of feminist foremothers. Or we shift our attention toward the examination and critique of violently toxic forms of masculinity, instead, as Thomas Page McBee has done in his creative nonfiction, including the books Man Alive and Amateur. Or we articulate and amplify a more nuanced understanding of the relationship between power, privilege, and masculinity, utilizing conceptual tools borrowed from intersectional feminisms to differentiate ourselves from cis men and to clarify the many stratifications of race, class, (dis)ability, and sexuality that differentiate transmasculinities from one another.

The ballroom collective House of Xtravaganza once summed up their position on the matter in a succinct Instagram post: “You can’t be homophobic/transphobic and use terms such as ‘yaaass’ or ‘giving me life’ or ‘werk’ or ‘throwing shade’ or ‘reading’ or ‘spilling tea.’ These phrases are direct products of drag and ball culture. You don’t get to dehumanize black and Latinx queer/trans people and then appropriate our shit.

Trans people's counter-conception of gender as a joyful and imaginative experience rattles these 'trans-exclusionary radical feminists' or TERFs, for whom gender is simply indicative of one's biologically defined position in a hierarchy of violence.

County, two-county (meso-regional), and broader regional elites and identities: …the greater gentry were in a better position to form an identity that was regional in nature than the lesser gentry because of the broader nature of their landed, marital, and personal interests; in addition, they were also the individuals who would be recruited by magnates for the influence that they could wield over their clients. It appears possible to speak of ‘county elites’: the shires seem to have been the primary foci for identification … The ‘regional elite’–comprising those involved in all counties–was small in number, being composed mostly of peers and greater gentry. While there was a significant supra-shire dimension to elites’ landholding, office-holding, and marriages, this seems to have been focused on meso-scale regions–the coupled-county units of Somerset/Dorset, and Devon/Cornwall. (p. 147) …With the principal foci appearing to be at shire and meso-regional levels, the concept of a broader south-west regional identity seems somewhat problematic. However, that said, the trans-county and trans-regional nature of the Hungerford affinity–with many of the same clients utilised in transactions concerning different shires–shows how a magnate and his circle could provide a focus for patronage that was extra-county, perhaps even regional, in scope (p.148). The principal themes of this study have been the interplay of the contemporaneous politics of the south-western elites, and long-term shire and regional identities (p. 347). …The ‘regional elite’, as seen, appears to have consisted mostly of only a small number of peers and the greatest gentry who cannot be regarded as a purely ‘regional’ elite because of their possession of wide-ranging estates on a trans-regional or national scale. The surveys of landowning and office-holding showed that, amongst the political elites, there tended to be some emphasis on the county unit; yet, while there were distinct shire elites, there were also extra-county elements to their identities. A significant emphasis seems to have been on the meso-regional communities of Somerset/Dorset and Devon/Cornwall, corroborating the earlier exploration of the region’s broader geography, economy, and culture (pp. 347–8) ... Both sets of political elites seem to have become more entwined over the period, and there was a growing region-wide dimension… (p. 348).

Herein lies the material basis of trans femininity: a cis woman might be a sex worker and both proletarian and bourgeois standards for female respectability have long been defined in contrast to the figure of the sex worker, but trans femininity has been positioned by police and cultural producers in a categorical relation to sex work since the late nineteenth century. This is a feminist theoretical conclusion that trans feminine lives reveal and trans women politicize.

The aim of therapy is not to help people transition through a sex change, and nor is it to try to persuade them against having a sex change. Neither of these aims is appropriate as they would indicate an overt or hidden agenda on the part of the therapist, who would not be in a position to help the patient, as their own political, moral or religious ideals would interfere with their ability to adopt an essentially impartial position.

In describing the overall approach to deliberated reading, you should notice that the three aspects, given in the opening of this chapter, all come into play. The first aspect, “understanding your strength and your situation,” is crucial in determining when to read, how to position yourself, and your overall goal for reading a particular book. From the second aspect, the “gold miner mindset” and the “one thing principle” come into play when you annotate the book and choose the most relevant chapter to read that will address the one big question that you seek an answer to. The final aspect, “building your reading habit around your situation, goal, and available cognition,” encapsulates the whole process from start to finish.