Trans Support Quotes

It often seems like more people step forward to defend being unkind than they do to support trans people as we deal with an onslaught of cruelty and violence.

But when it comes to basic human rights issues—like trans bathroom laws, affordable health care, or same-sex marriage—agreeing to disagree feels nearly impossible. An opinion stops being “just an opinion” when it supports the mistreatment or oppression of others,

This is the reason why it's insufficient to respond with accusations of being 'offended,' to say that anyone who disagrees with these pieces is not obliged to read them and can take their support elsewhere. Trans people may choose not to consume transphobic media; we have no choice about living in a world shaped by the misinformation.

Taking an abolitionist stance does not mean refusing to engage in incremental change, nor does it mean abandoning efforts to improve conditions inside prisons. Rather, abolitionists engage in 'abolitionist reforms' or 'non-reformist reforms.' These are reforms that either directly undermine the prison industrial complex or provide support to prisoners through strategies that weaken, rather than strengthen, the prison system itself. For example, rather than lobbying for bigger prison health budgets to care for elderly prisoners, an abolitionist reform strategy would aim to get elderly prisoners out on compassionate release to obtain healthcare in the community. --S. Lamble

this is the conversation I’ve been having since the 2016 election ended and liberals and progressives have been scrambling to figure out what went wrong. What was missing from the left’s message that left so many people unenthusiastic about supporting a Democratic candidate, especially against Donald Trump? So far, a large group of people (mostly white men paid to pontificate on politics and current events) seem to have landed on this: we, the broad and varied group of Democrats, Socialists, and Independents known as ‘the left,’ focused on ‘identity politics’ too much. We focused on the needs of black people, trans people, women, Latinx people. All this specialized focus divided people and left out working-class white men. That is the argument, anyways.

...we all live our lives with multiple identities intersecting with one another, creating a mix of privileges and challenges that all people carry with us. Race, gender, economic background, religion, immigration status, family acceptance, and so much more create a complex matrix that sometimes erects obstacles but other times ensures support in overcoming barriers put in your way.

What is the library? If one believes Mallarmé’s antithesis, then the library would first of all be the place of instrumental spirituality. As a consequence, it would be a place of “production,” because the instrument exercises (instruire) a material, which it trans-forms. It would be the place of the life of spirit, of its genesis—but of its material genesis. In short, the library is a place of writing. It is at once the place of the conservation and elaboration of forms of knowledge—of their memory. But this memory is dead: supported by inorganic, yet organized objects, those which Husserl names “spirit-invested objects.” On the other hand, the library is trans-formed as a network, which is to say that it is digitized—and so it requires “new spiritual instruments.

There is sometimes a tendency, at least among the trans men I have known, to treat testosterone therapy at the outset as if one were the first to order french fries at the table: tentative, looking to others for guidance and support, a half-frantic desire not to be the only one. If I have some, will you have some? I know you'll have some—is it possible to get a half order? This is for the table, not just for me. What's the smallest actual amount of testosterone that you can medically offer me? I'll take that, but can you put half of it in a to-go box before you bring it out? I'm sharing with friends.

A first thing to note, in case it’s unclear, is that I am not arguing against legal protections for trans people against violence, discrimination or coercive surgeries. I enthusiastically support these protections.

Growing up, those of us who had to put a hyphen before "American" got scoffed at for sending money home to cousins in the old country or supporting aging parents here on green cards. But you used to shake your head and tell me how, back home, nobody put their parents into nursing homes or let their kin go hungry. The same thing lives on among Sami's queer and trans friends of color, he tells me, crowdfunding for medical care and housing online, or in the group chats he tells me about where friends help one another escape abusive relationship or housing crises with safety planning and couches to sleep on. We take care of one another because no one else will, eh says. But every time is a gamble.

regarding transwomen’s safety in men’s spaces, they have none for female people who can no longer keep men out of theirs. Such a man is the most profound type of misogynist: the type that, perhaps unconsciously, sees women as supporting actresses in men’s lives.

I’m Sorry to do it this way, but I had to be safe,” Melku explains. “I won’t waste any more time. Our collective’s mission is to support the solidarity movement. Often, that has meant supporting marginalized peoples. Some of you are part of the queer and trans community, like me. Many of the most valuable monsters are also a part of these communities., which is why redefining to include them is so important. In that spirit, I think we should extend our support to monsters since it is likely that they’re already in the movement but have chosen to remain silent.

One of the central loves of my life is coaching and supporting other writers. Specifically, writers who identify as BIPOC, sick/Mad/disabled, queer/trans, femme, working-class/poor, or some or all of the above. I want marginalized writers to get our writing in the world, and I believe in sharing the skills I’ve gained over the past two decades of being a working writer, writing teacher and editor to help us get there.

Where is the great social movement in the streets that will help support and strengthen our demand for trans liberation? Will we see it in our lifetime? No crystal ball exists to predict mass awakening. But laws of motion and development do exist: Repression breeds resistance. That's the lesson of Stonewall. And remember what Sylvia Rivera said about that rebellion? 'I always believed that we would have a fight back. I just didn't know it would be that night.

We have today to learn to get back into accord with the wisdom of nature and realize again our brotherhood with the animals and with the water and the sea. To say that the divinity informs the world and all things is condemned as pantheism. But pantheism is a misleading word. It suggests that a personal god is supposed to inhabit the world, but that is not the idea at all. The idea is trans-theological. It is of an undefinable, inconceivable mystery, thought of as a power, that is the source and end and supporting ground of all life and being.

The friendship I had with Wendi, though, is not the typical experience for most trans youth. Many are often the only trans person in a school or community, and most likely, when seeking support, they are the only trans person in LGBTQ spaces. To make matters worse, these support spaces often only address sexual orientation rather than a young person’s gender identity, despite the all-encompassing acronym. Though trans youth seek community with cis gay, lesbian, bisexual, or queer teens, they may have to educate their cis peers about what it means to be trans.

Sexual-patriarchal relational systems overwhelm, from media glorifying sexual connection above other forms of intimacy and interaction, to medical, economic, and legal structures that automatically privilege sexual/domestic/romantic dyadic partnerships and genetic family bonds over other chosen platonic relationships and support systems. Oppressive social structures and micro-aggressive interpersonal interactions constantly grate on us, damaging our health and maybe even pushing us to seek care, but often available formal assistance is part of the same harmful system and populated by the same privileged persons.

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.

When we do disability justice work, it becomes impossible to look at disability and not examine how colonialism created it. It becomes a priority to look at Indigenous ways of perceiving and understanding disability, for example. It becomes a space where we see that disability is all up in Black and brown/queer and trans communities—from Henrietta Lacks to Harriet Tubman, from the Black Panther Party’s active support for disabled organizers’ two-month occupation of the Department of Vocational Rehabilitation to force the passage of Section 504, the law mandating disabled access to public spaces and transportation to the chronic illness and disability stories of second-wave queer feminists of color like Sylvia Rivera, June Jordan, Gloria Anzaldúa, Audre Lorde, Marsha P. Johnson, and Barbara Cameron, whose lives are marked by bodily difference, trauma-surviving brilliance, and chronic illness but who mostly never used the term “disabled” to refer to themselves.

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

Liberals are imperfect. Yes, of course. Liberals need to grow one fucking vertebrae, stop massaging capitalism’s nards, and actually serve their constituents. But, on the other hand, if you look at the actual fucking laws they are trying to pass and the actual fucking leader they are supporting, the Republicans of 2019 literally do not want human beings to have health care. They do not want millennials to be able to earn a living wage, own property, or comfortably retire, ever. They want to expand access to guns and shrink police accountability. They want refugees tossed into concentration camps. They want pregnant people to be forced to incubate and birth unwanted children and for barely pubescent rape victims to die in childbirth. They certainly want to roll back marriage equality, if they can, and they’ve already begun stripping rights and protections from trans people. They want to squeeze every last resource out of our ecosystem until everything you love—manatees, dragonflies, fruit, your grandchildren—either burns or starves or drowns. They want to steal your money and waste it on gold-leafed steaks that they can shit into their gold toilets while they watch the sun swallow the earth. They are very, very bad! Similarly, sometimes Democrats ask you to respect people’s pronouns!

Activists who expressed genuine and reasonable concern for the struggles of trans-identified people would simultaneously dismiss women’s desire for safety, privacy, dignity and fair competition. Unlike those activists, I feel compassion both for people who feel at odds with their sexed bodies, and for the people, mainly women and children, who are harmed when sexual dimorphism is denied. At first I was puzzled that well-educated young women were the most ardent supporters of this new policy of gender self-identification, even though it is very much against their interests. A man may be embarrassed if a female person uses a male changing room; a male in a communal female facility can inspire fear. I came to see it as the rising generation’s ‘luxury belief’ – a creed espoused by members of an elite to enhance their status in each other’s eyes, with the harms experienced by the less fortunate. If you have social and financial capital, you can buy your way out of problems – if a facility you use jeopardises your safety or privacy, you will simply switch. It is poorer and older women who are stuck with the consequences of self-ID in women’s prisons, shelters and refuges, hospital wards and care homes. And some women’s apparent support for self-ID is deceptive, expressed for fear of what open opposition would bring. The few male academics and journalists who write critically on this topic tell me that they get only a fraction of the hate directed at their female peers (and are spared the sexualised insults and rape threats). This dynamic is reinforced by ageism, which is inextricably intertwined with misogyny – including internalised misogyny. I was astonished by the young female reviewer who described my book’s tone as ‘harsh’ and ‘unfortunate’. I wondered if she knew that sexists often say they would have listened to women if only they had stated their demands more nicely and politely, and whether she realised that once she is no longer young and beautiful, the same sorts of things will be said about her, too.

When our government policies and agricultural subsidies have supported the flood of an extra 700 calories per person per day into the food system since 1970 (mostly in the form of high-fructose corn syrup from corn and trans fats), we have a problem.

they would quickly discover the simple truth that there are no reputable psychiatrists, psychologists, sex therapists, or other mental-health professionals or medical authorities who believe homosexuality and transgenderism are unnatural or harmful to individuals or destructive to institutions. The American Medical Association, American Psychological Association, and American Psychiatric Association support gay and trans people. But rather than report the story in an accurate way that won’t cause any fireworks, the networks put on a circus by bringing in a nonexpert who promotes bigotry.

The Seven Habits of Highly Successful People by Stephen Covey covers three individual and four team habits, in which each group of habits supports the others. By learning all of the basic concepts, it helps you understand the essentials of one habit in a system and motivates you to build the habit into your daily life. For

supported and simply allowed to be themselves, their journey feels natural and ordinary. ‘It’s just normal,’ many of them said to me.

Could these groundbreaking and often unsung activists have imagined that only forty years later the 'official' gay rights agenda would be largely pro-police, pro-prisons, and pro-war - exactly the forces they worked so hard to resist? Just a few decades later, the most visible and well-funded arms of the 'LGBT movement' look much more like a corporate strategizing session than a grassroots social justice movement. There are countless examples of this dramatic shift in priorities. What emerged as a fight against racist, anti-poor, and anti-queer police violence now works hand in hand with local and federal law enforcement agencies - district attorneys are asked to speak at trans rallies, cops march in Gay Pride parades. The agendas of prosecutors - those who lock up our family, friends, and lovers - and many queer and trans organizations are becomingly increasingly similar, with sentence- and police-enhancing legislation at the top of the priority list. Hate crimes legislation is tacked on to multi-billion dollar 'defense' bills to support US military domination in Palestine, Iraq, Afghanistan, and elsewhere. Despite the rhetoric of an 'LGBT community,' transgender and gender-non-conforming people are our 'lead' organizations - most recently in the 2007 gutting of the Employment Non-Discrimination Act of gender identity protections. And as the rate of people (particularly poor queer and trans people of color) without steady jobs, housing, or healthcare continues to rise, and health and social services continue to be cut, those dubbed the leaders of the 'LGBT movement' insist that marriage rights are the way to redress the inequalities in our communities.

Trans people are forced to be the proverbial cities on a hill which act as instruction and insight to others. Their bravery creates a presence which gives others the opportunity to challenge their biases and overcome them. It’s an uncomfortable role that few of us would actively seek. In your love for them, you play a similar role. You offer a glimpse to others about what love, support, and courage look like.

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.

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.

In tracing this transformation fo the concept of burnout from 1970 to the early 1980s, I'm highlighting how the cure for burnout shifted from large-scale social transformation (of health care, the workplace, and networks of social and institutional support) to individualized techniques of self-governance (specifically, the cultivation fo detached concern). It's no surprise that this transformation coincides with eh emergent dominance of neoliberal economic policies and their attendant subjective logics. The power of unions is eroded, labor is casualized, job insecurity heightens, already inadequate social security supports are eviscerated, the precariat comes into being, labor protections are loosened, pensions disappear, the workday overflows until much of one's daily life is subsumed by it, and the solution? Grab a self-help book and learn how to care less. Forget structural transformation. Forget solidarity. Forget coalition-building and pre-figurative politics. Forget resistance.

[It is] against the feminist project of creating worlds to support those for whom gender fatalism (boys will be boys, girls will be girls) is fatal; a sentencing to death. We have to hear that fatalism as a punishment and instruction: it is the story of the rod, of how those who have wayward wills or who will waywardly (boys who will not be boys, girls who will not be girls) are beaten. We need to drown these anti-trans voices out, raising the sound of our own. Our voices need to become our arms: rise up; rise up...Intersectionality is army.

The peer support group, in this iteration, is effectively a skill-share focused on how best to negotiate the newly consolidated trans medical industrial complex.

But a child is entitled to quit piano without the entire world asking why she doesn’t practice anymore. She’s also entitled to nurse a passing crush that may end badly and take it all back without ceremony or official decree. This is obviously true for announcements of sexual identity as well—gay, straight, trans, whatever. A teenager may believe she is merely announcing herself an adult, but she’s also sending up a flare to actual adults who will immediately contact her and offer “support,” primed to take advantage. Send prom pictures in an email if you must, but don’t post them for the content-hungry eyes of internet strangers. Find some other way to stay connected with those you care about.

In his book Gay, Inc.: The Nonprofitization of Queer Politics, Myrl Beam tells the story of a Minneapolis group founded by queer and trans youth to support their community. As the group formalized and got funding, it diverged from its initial mission and commitment to youth governance and became dominated by adults. The group began to work with the local police to check warrants for youth who came to the drop-in space. This functionally excluded criminalized youth—disproportionately youth of color—from the space and endangered people who came seeking help, turning what had been a mutual aid group into an extension of the local police department. When mutual aid projects make more stigmatized people ineligible for what they are offering, they replicate the charity model.

Whether your gender identity can be aided by physical changes or medical transition or not, it is worth considering what may bring you and your gender into alignment without placing too many expectations on what those kinds of changes mean. By not presupposing what your gender is and what it should be okay with, you allow yourself to determine the truth of it. You allow it to tell you when it feels good and when it hurts. You allow it to let you know when it feels supported and when it feels abandoned. Even if your gender does not tell you exactly how it formed into itself, it works hard to tell you what it needs to coexist peacefully with the rest of you. If you can listen carefully to it without assumptions, it will tell you what you need to know.

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.

A future where disability justice won looks like queer, trans, Black, Indigenous, folks of colour, and women, girls, and nonbinary humans are living in a world where disability is the norm, and where access is no longer a question but a fait accompli. Gone are the days where our disabled bodies and minds are compared to the able-bodied and able-minded. We’ve flipped the script. We still like our non-queer, non–people of colour, non-disabled friends and we’ll have them at our fully accessible dance parties (which include comfy chairs and couches for our aches and pains, subwoofers that make you feel the vibrations, active listeners, and personal support workers, so we can fully enjoy our time out, and plenty of room as well as fully accessible bathrooms for wheelchair-users to dance, dance, and dance as well as pee with ease, and no stairs in sight and clear paths to sway or rest as we please). Because, please, did you really think this could go on, this able-bodied and -minded domination? It’s not that we’ve flipped the script to exert power and replicate oppressions on our able-bodied and able-minded friends, they just over time learned to not take up so much space and not be offended or feel left out if we don’t organize with them in mind. Actually, in our accessible/disabled future, binaries are broken. We fully live on and in the spectrum of possibilities of non-stigmatized minds and bodies. In this spectrum, we are fully connected to one another, which means that decolonization has happened and is still happening and that patriarchy has been toppled and much more. This interconnectedness that we now live daily means that sometimes our able-bodied and able-minded friends are learning every day, including from their mistakes, and are understanding in how many ways our differences and disabilities manifest. This also means that we have collectively built this future and thus have learned and understood differences and disabilities, and all of us are still doing that important work even when it is hard because this future world is ours! -KARINE MYRGIANIE JEAN-FRANÇOIS AND NELLY BASSILY, DAWN (DISABLED WOMEN’S NETWORK) CANADA

when Bannon states that his armed and authoritarian posse is being “othered” by leftists and liberals, he is appropriating an important term that analysts of authoritarianism have used to describe how fascists cast their targets as less than human, making them easier to discard and even exterminate. But he is doing more than that, too. He is also making a mockery of the whole concept of othering, which in turn makes it harder to use the term to name what Bannon does as a matter of course—to migrants, to Black voters, to trans and nonbinary youth. Similarly, when Trump, after the 2016 election, accused half the press corps of being “fake news,” he was beginning a process that would lead his supporters to doubt everything they read and watched in the mainstream press. But he was also doing something else. He was appropriating a term that had been used by communications scholars to describe a very real phenomenon: manufactured propaganda that is designed to seem like real news but is entirely made-up. Fake articles like that had been a boon to Trump, including one particularly viral one that falsely reported that the pope had endorsed him. But now, thanks to his appropriation of the term “fake news,” we were all robbed of a useful phrase to describe the phenomenon.

When I look at the US now, I am devastated and angry that we live in a country that supports the narrative that it is okay to medicalize young girls and women by prescribing testosterone and performing mastectomies as a first response to the girls’ gender confusion, stress, or mental health concerns.

Similar attempts at diversifying the hard-right base can be seen in Australia and France. These movements are still built around hate and division—on scapegoating migrants; on pathologizing trans youth; on bashing teachers trying to support these students or tell a truer story of their nations’ past; and on scaremongering about communists and Islamists. “Inclusive nationalism” just means that they have found some new blocs of voters who are also looking for scapegoats, and not all of them are white, or male. The endgame is not hidden. Bannon tells his posse that they are going to “run this country for one hundred years, [for] every ethnicity, every color, every race, every religion—that’s an inclusive nationalism.

I think that what causes people to be transgender is having an enlightened view of the world. Trans people are people who can imagine different possibilities, who can question the things that others simply accept as being unquestionably true, and who have the strength of character to act on their convictions even without support from other people.

Pride Soc isn't just about doing queer staff,' Sunil continued, and that got him some laughs, 'It's not been about finding potential hook-ups. No, it's about the relationships we form here. Friendship, love and support while we're all trying to survive and thrive in a world that often doesn't feel like it was made for us. Whether you're gay, lesbian, bi, pan, trans, intersex, non-binary, asexual, romantic, queer, or however you identify - most of us here felt a sense of belonging while we were growing up, But we're all here for each other

[...] In the space of 50 years, we started from a place of formidable feminist collective energy and action pulling together and creating new services to support women who had been subjected to men's violence. Within a couple of generations, we have come to a place where many, if not the majority, of those working in the same organisations and supporting later generations of victim-survivors of men's violence seem to have lost their political edge. What happened to the willingness or ability to stand up for women's sex-based rights and protections, to the understanding of the patriarchal context of men's violence against women?

Trans and gender non-conforming people have stood by lesbians throughout the gay rights movement. We now need to support them as they fight for their equality.

It is a book for parents who would like to support their child’s exploration of identity but who do not believe it is advisable to concretize such exploration with irreversible drugs and surgeries. It is a guide for parents who affirm their child’s wonderful, unique personhood without believing “gender identity” should be privileged over other aspects.

doctor’s shoulder, through the doorway to sick bay. Alejandra lay on a bed, swaddled in blankets, tubes in her arms, machines monitoring her vital signs. She appeared as though she were so alive—just asleep. “What are our options then?” Governor Wong asked. The doctor sighed before removing his glasses. “Governor, I’ve ordered that she be put on life support. You can keep her plugged into those machines and hope for a miracle; they’ll keep her body alive for a long time. But there’s nothing I can say to give

Sex workers and their allies are dismissed as the ‘pimp lobby’. Trans people and their allies become the ‘trans cabal’, or in an incredibly offensive formulation, the ‘trans Taliban’…. And any challenge to reactionary feminist views is repackaged, via these conspiracy theories, as evidence that they are indeed right. Terms such as ‘trans Taliban’ echo other reactionary monikers, such as the racist ‘woke Stasi’ and misogynist ‘feminazi’, which are common on the far right. They also tap the contemporary appetite for conspiracy that has supported recent rightward shifts. Reactionary feminists may well be the InfoWars of the movement.

I want to play, first of all. But also I've had it pretty easy, all things considered. And I feel like if I do this, then I'll make it easier for other trans kids who might not have the support of their family and friends like I do.

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.

The investment of sexual trauma in the outrage economy allows the ‘good’ woman (cis, ‘respectable’, implicitly white) to be used to withhold support and resources from the ‘bad’ ones. Trans women and sex workers are pitted against more privileged women, in a politics that does not challenge how neoliberal capitalism has created massive inequalities of distribution.

Listening taught me that the labels that confined me could liberate others. That the right answer for one person could become the wrong answer for another, and that all we could do was lend support in our shared individuality.

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.