Body Politic is a new co-authored column at Girl w/ Pen on queer bodies, law, and policy.  Avory will be writing this column along with Kyla Bender-Baird, our newest editor.  Kyla is a writer, researcher, and activist currently pursuing her Ph.D. at the CUNY Graduate Center.

KYLA:

When interviewing self-identified transgender people for my book, Transgender Employment Experiences, I had several conversations about the intersections of visibility, passing, and discrimination.  These conversations were particularly striking in regards to transmen who transitioned from a highly visible, queer identity to a passing male identity (whether or not that’s how they experience their gender).  These experiences illuminate how privilege works and underscore the importance of providing protection for gender expression in addition to gender identity and sexual orientation.

Visibility was a key element in the interviewee’s stories of harassment.  For instance, Carey—a queer white transman in his mid-20s living in New York—had this to say during our conversation: “A lot of what being trans is, especially if you go on hormones and have surgery, is becoming an identity that, although it’s a stigmatized and oppressed identity, it’s not a visible identity anymore.”  Carey was far from alone in this analysis.  Several of the folks I interviewed brought up how their experiences of harassment related to how visible their trans and/or queer identity was. Dante, a queer South Asian transman in his early 30s also living in New York, reported that he experienced more harassment as a butch than as a transman.  Dante now passes as a gender normative, non-trans man whereas before his gender expression as a butch signaled “difference” and triggered harassment.

From these experiences, a strong connection between visibility, homophobia, and harassment can be drawn. As trans men’s identities became less visible, they faced less harassment. Being able to blend into society, therefore, sometimes protects one from discrimination. Professor Kristen Schilt’s research on trans men in the workplace confirms this trend: “as they become men, some FTMs in blue collar jobs report that their work relations became more collegial than they were when they worked as ‘butch’ women.”  Schilt attributes this change to the movement of trans men from a stigmatized identity (butch) to a valued and privileged identity (man) with many workplace benefits. While I agree with Professor Schilt, I would like to push this analysis further, suggesting that it is the move from gender nonconformity to gender normativity and thus the erasure of a visible queer identity that also leads to the lessening of harassment.

The trans women I interviewed also reported on the relationship of harassment and visibility, only they used the language of “passing.”  For instance, Zoe—a straight white trans woman in her 50s living in Texas—reported instances of harassment, which she attributed to her “unconventional gender presentation.”

While harassment caused by a visible, non-normative gender or sexual identity can happen to folks anywhere in the gender galaxy,  the experiences of the transmen I spoke with are particularly telling due to the interplay of gender identity and sexual orientation and how changes in these identities were followed by changes in visibility and subsequently occurrences of harassment.

All but two of the people I spoke with on the trans feminine spectrum transitioned from a straight male identity to a female identity; one experimented with a gay male identity prior to transitioning and the one bigender-identified person still maintains a masculine presentation on some days. For those on the trans masculine spectrum, the transition was from a lesbian or bisexual female identity to a more masculine identity. The affirmed gender identity and sexual orientation of the participants on the trans masculine spectrum post-transition was split between three straight men and three queer transmen. Thus, participants on the trans masculine spectrum articulated not only their experiences with transphobia but also homophobia—particularly pre-transition.  Chris and Courtney, both young white straight trans men living on the east coast, related their experiences of homophobic harassment prior to transitioning or coming out as trans. Going from a visible lesbian identity to an invisible straight identity has decreased the homophobic harassment both men have faced. Their experiences demonstrate that it is often the visibility of queerness that triggers harassment.

The centrality of visibility in the experiences of trans, queer, and gender non-conforming folk confirms the importance of including gender expression in legal protections as it is often gender expression that triggers harassment and discrimination.  The interplay of gender identity and sexual orientation also confirms the importance of working in coalition for broad social recognition.  Our social movements must reflect the complex identities of the people they claim to represent if we are to make any progress.

AVORY:

What you’re saying about queer visibility here really strikes home for me, and I do think that a lot of it stems from the professional context, what’s seen as “professional.”  Of course, that varies from workplace to workplace, but most of what I’ve read in international law publications about workplace discrimination, and what I’ve seen among peers, really boils down to perception rather than a professed identity.  If someone is perceived to be queer (gender-wise or sexuality-wise), there seems to be a knee-jerk reaction to push that person out of the professional circle, to stigmatize queer presentation as unprofessional.

Saying that someone is “unprofessional” can be a convenient mask for discrimination.  It disproportionately happens to people who present a certain way—visibly queer, not conforming to gender norms in terms of hair and clothing, but also “punk” or “urban.”  There’s a clear intersection with class and race.  While it’s reasonable to set a dress code for a professional environment, I don’t think I’ve ever seen one that’s gender-neutral.

Legal protections against discrimination get at the heart of the problem with “unprofessional” serving as a proxy for “queer in a way that makes me uncomfortable.”  If an employer wants to claim that disciplinary action is being taken due to a violation of professional standards under the kind of protections you’re talking about, that person can do so, but has to prove that the standards are actually reasonably related to a business interest—not just arbitrary discrimination based on “non-conforming” gender expression. These laws are a definite step in the right direction against workplace discrimination based on queer visibility.

KYLA

I’m so glad you brought up dress codes!  In the fall of 2007 (yes, the very weekend that the first trans-inclusive ENDA was split into two bills), I attended HRC’s Out for Work conference.  During the conversation, several young, visibly queer students repeatdely brought up concerns about how to navigate conservative workplace dress codes while still maintaining their queer identity. For them, their identity was written on their body.  But how would that work in the job search process?  Unfortunately, panelists skirted the issue by pointing to all the companies listed in HRC’s annual Corporate Equality Index.  This oversight continues to haunt me. In fact, I write about it in my introduction to the section on dress codes in Transgender Employment Experiences.  In addition to passing laws and policies, we also need to do a better job as a community of helping each other navigate these often hostile spaces that don’t deal well with visible “otherness.”

Sept 1, 2011

For those not in the know (and until yesterday, I counted myself among you), today marks the first day of a new month on the Jewish calendar: Elul.

The morning begins like any other: our toddler twins wake up screaming, I change diapers, prepare breakfast, play with them, get them dressed, call my parents so that they’ll Skype with them while I shower and give me time to actually wash my hair.  As I get the computer ready and open the door to the bedroom, wherein our linen closet lies, to find a towel, I realize that this morning is not like all others.  It’s the first of Elul.

I enter the bedroom and find my husband Marco wrapped in the tallis my parents bought him for our wedding, and my father’s tefillin (phylacteries).  Two Judaic reference books lay open on our bed, illuminated by the glow of his iPad, which is on.  It’s his first time laying tefillin, and he’s trying to follow the rules.

I’ve come in to hustle him into the shower—I need to get ready before the babysitter arrives so I can start my workday on time, he needs to shower first and get out the door!  But seeing him dressed in the regalia of full Judaic manhood stops me in my tracks.

“Oh—I’m sorry,” I murmur, slightly embarrassed that I’ve walked in on him this way.

He looks up from the texts.  I notice a YouTube video streaming on the iPad: How to Lay Tefillin. “This is going to take some time,” he says.

I restore his privacy by closing the door.

In the Hebrew calendar, Elul is the twelfth month of the year.  In Jewish tradition, it’s a month of repentance and preparation for the biggest holidays of the year, Rosh Hashanah and Yom Kippur.  The word “Elul” is similar to the root of the verb “search” in Aramaic.  According to the Talmud, the Hebrew word “Elul” is an acronym for “Ani l’dodi v’dodi li” which means “I am to my Beloved as my Beloved is to me” – a line often recited at Jewish weddings.  In this case, the Beloved is G-d.  Put it all together and during this month of Elul, we’re supposed to search our hearts and draw close to G-d in preparation for the big holidays, on which we are judged and atone.

I’m moved by Marco’s embrace of the rituals.  Just one Elul ago, he dipped in the Upper West Side mikvah in the presence of three rabbis and officially became a Jew.  His becoming a Jew is the most romantic thing I’ve ever encountered, on so many levels.  He did it so that we could raise our boos as Jews and he would know what to do.

But on this particular morning, this first morning of Elul, I’m cranky.  Either I didn’t get enough sleep, or the sleep I got was interrupted, I’m not sure.  After Marco emerges from the bedroom, I’m still compulsively pestering him to hurry.  I can’t seem to stop myself, even though I’m aware, now, that this day is special for him.  But it’s also now become stressful for him: Since the time spent on davening conflicted with his getting ready for work, he’s made himself late.  He already feels rushed so he lashes out at me, a rare occurrence.  I breathe tightly and murmur “f*ck you too,” under my breath.

“F*ck you too,” echoes a sweet little voice.  Baby Girl.   My crankiness breaks and I walk into the bathroom, where Marco is now showering, to share.

My Beloved and I share a chuckle.  We remind ourselves how careful we have to be with our words around here these days.

And how careful, I’m reminded, we should be with each others’ hearts, too.

“I’m sorry,” I say.

“I know,” he says.

He tells me how Baby Boy had spotted him from the hallway when he was busy donning the tallis and tefillin, and laughed.  “I think he thought it was funny,” Marco says.

“He’s not used to seeing you that way,” I say.  “Or maybe he thought it was Hallowe’en.”

Frankly, I can relate.  I’m not used to seeing my mod, handsome Puerto Rican husband wrapped in the accoutrements of a traditional Jew.  When he first told me he was interested in learning how to lay tefillin, I rolled my eyes.  We’re not Orthodox; we don’t keep kosher; Marco grew up Roman Catholic, for Chrissake.

But seeing him there this morning, hands and head bound by the leather straps my great grandfather, an immigrant from Russia, gave to my father when he was bar mitzvahed at thirteen, I’m humbled by the extent to which Marco’s conversion has prompted my own remedial education as a Jew.  What I’m learning is not knowledge, per se, but practice.  We’ve started playing a recording of the bedtime sh’ma for the babies before they fall asleep.  We light candles and eat challah, which Baby Girl affectionately calls “agah”, on Shabbat.  We observe all the holidays—even the minor ones with names I used to mix up, like Tisha Ba’av and Tubishvat.   To the extent that we can, we’re creating a life lived in sync with the Jewish seasons.  It’s given our life beautiful new grounding amidst the swirl of potty training, jobs, earthquakes, and hurricanes too.

Later this morning, Marco leaves for work.  The boos Skype quickly with my parents and I get my shower.  I feel repentant.  Even if I don’t get to shampoo.

K’tiva VaHatima Tova, a todos.  And Marco: may the search find you, and your heart, renewed.

Confession: When I saw the teaser Bisexual Men Do Exist, Study Finds on the New York Times home page last week, I laughed.  Bi erasure is a real, frustrating cultural phenomenon―at times it seems that we are simply incapable of imagining more than one kind of erotic desire happening in a human being at the same time―but there was just something about seeing that featured on the website for the paper of record that seemed ludicrous.

Unfortunately, it’s not really a laughing matter.  The study in question follows a 2005 study that was unable to show that bisexual attraction exists in men, and the current study supposedly provides reassuring proof that such attraction can be found.  How?  Well.  Porn.

For the methodological issues, see this piece in the Guardian.  More generally, I would just point out that it’s silly to base an answer to whether a sexuality exists on whether a sample of men who claim that sexuality experience erections in a lab setting while viewing a narrow range of pornography.  I found it interesting, especially, that the pornography was either male-male or female-female―while heterosexual porn would make it more difficult to know which actor the subject was reacting to, I find it a bit problematic that we seem to be operating on the “men who like women enjoy watching lesbians having sex” assumption.  Of course, we’re also ignoring the possibility that bisexual men might not be turned on by the sex acts being portrayed, the actors, the scenario, or any number of other factors.

The big thing that bugs me, though, about research like this, is that it’s so incredibly reductive about sexuality and claimed sexual identity.  Amy Andre put it beautifully on the Bilerco Project:

Bisexual identity is as much about language as it is about sexuality. If someone says he is bisexual, he is bisexual. He is bisexual as soon as he says he’s bisexual, because that is the word that he uses to describe his sexuality. As long as the word bisexual has been accessible for people to use to describe their sexuality, there have been men who did so.

It is crucial for researchers and academics to understand that someone is a given sexual or gender identity because they say so.  Studies like this get away from the fact that people experience their sexuality in a myriad of ways, which makes sexuality interesting.  Bisexual people may be attracted to a narrow group of people in a given gender, or may experience attraction to one gender differently than the other.  They may claim an identity for political reasons, or based on past experience.  They may tend to be sexually attracted to one gender more quickly (for example, watching porn) and develop attraction towards a member of the other gender more slowly, through getting to know a person.  (Of course, I’m leaving out a big chunk of people here that identify as neither male nor female, and I cringe using terms like “the other” gender, but I want to respect the use of the term bisexuality here.)

These studies are just as silly as the ones that try to claim some evolutionary or biological reason for how men and women relate to one another.  Sometimes, searching for deeper meaning in a scientific way is actually incredibly limiting.  The reporting of a study like this in the media further contributes to narrow ideas of what sexuality means and what possibilities are available.  It creates a self-reinforcing narrow idea of sexuality, and turns bisexual people into the unicorns of the LGBT movement.  It doesn’t really do a service to anyone.

Who are bisexual men?  Men who say they are bisexual.  Period.

This summer I had the opportunity to participate in a webinar narrated by Terry O’Neill, the president of NOW, entitled “The Budget Deal is a Feminist Issue.” The webinar discussed how Paul Ryan’s (R-WI) 2012 budget deal would cut several social services on which women depend disproportionately. Programs on the chopping block included Medicare, Medicaid, Social Security, Planned Parenthood and other family planning clinics, Pell grants, job training, Head Start, childcare programs, and WIC nutrition programs. Women depend predominantly on most, if not all, of these programs.

After O’Neill gave her presentation, she opened the floor to questions. I asked if any of the Ryan cuts would impact girls and teens, and she explained that it would cut family planning clinics like Planned Parenthood, which also offer services like mammograms, STD and HIV screenings, Pap smears, and other tests that can help save women’s lives. “That’s appalling,” she said.

All in all, I greatly enjoyed the webinar. (I told my friend about it and she told me, “You’re probably the only teenager on the planet who enjoyed hearing a presentation about the budget.” She’s probably got a point there.) In a personal correspondence, Anita Lederer, the NOW field organizer, asked if everyone could speak to their representatives, host a letter-writing campaign, or demonstrate in a rally against cuts. As the “super committee” makes its decisions on deficit reduction, and as we go into the next budget cycle, it is critical that young feminists continue these actions and oppose cuts that will disproportionately harm girls and teenagers.

While I absolutely loved the webinar, it bothered me a little bit that O’Neill felt the only way the Ryan budget would impact young women was by cutting family planning. Girls do have interests other than sex, after all. I know that I care about getting a college education, which could have been impossible if the Ryan cut on Pell grants had gone through. I also care about Medicaid cuts, since they could financially affect the family of a friend whose sibling has special needs. These are just a couple of my concerns – every young woman would have different worries.

It also bothers me that O’Neill didn’t even address the impact of the Ryan budget cuts on younger women in her original presentation, which is why I made sure to ask about it. I know O’Neill is of the baby boomer generation, and I would venture a guess that the vast majority of NOW members are as well, but isn’t it important to include people of all ages? Feminists go to extreme efforts to include gays and lesbians, people of color, the disabled, etc. Shouldn’t they consider it a primary goal to include younger feminists? We are the next generation, and if they don’t encourage us to join the movement, it will wither away and die.

I’ve noticed similar attitudes with other feminists—this is far from limited to NOW. I have been excluded because of my age in many different feminist forums, and that really bothers me. Why are younger women ignored? Aren’t we just as important as older feminists, if not even more so? We’ll be continuing the legacy of this generation’s feminists, keeping the movement alive. It is absolutely imperative that we are encouraged to attend, included in, and feel welcome at feminist events. If older feminists don’t include our concerns without being asked to do so, no one will want to accept the feminist torch when we’re adults, and all the work they accomplished will go to waste.

Feminists, please: think about about the budget, and make sure the people around you are aware of how detrimental cuts in social services, education, and entitlement programs can be to women and to the country at large. While you’re at it, make sure to inform the young people around you. They have brains and will understand the importance of the budget, once someone takes the time to explain it to them. Don’t discount the next generation of feminists. I happen to think that we’re pretty cool.

The following is the first guest post in our new “The Next Generation” column, featuring young feminists under the age of 30 who are not yet established in an academic career.  If you fit this description and are interested in writing your own take for us on bridging feminist research with popular reality, please submit your idea and a little about yourself via our contact form.

Caminante, no hay puentes, se hace puentes al andar. (Voyager, there are no bridges, one builds them as one walks.)
Gloria E. Anzaldúa

I first delved into anthologies as an earnest teen combing the “Women’s Studies” section of the woefully-understocked local library. The few books with subtitles like: “Real Girls Tell Their Stories” were an enticing draw—an accessible bridge between the voices of young women in the YA section and the more dense, demanding academic writing on the shelves. In anthologies, professional and ‘amateur’ writers commingled, their only requirements that their piece adhere to the theme of the book and that they write from the heart. Though some pieces were well-researched, footnoted and produced within the context of an academy, some of the best were the uncensored thoughts of authors.

Through “girls,” I branched out to “women”—women writing about having children, about marriage, domestic life, queer women, women of color. I searched for years for a copy of This Bridge Called My Back, the groundbreaking anthology edited by the late Gloria Anzaldua and Cherrie Moraga, before finally being rewarded with the challenging, thought-provoking, and touching book that other anthologies so lovingly describe it as.

Learning how to read academic writing is a challenge, with a liberal arts education or without. Anthologies may be published less frequently, but their style lives on in the accessible, democratic “call for submissions” of the vast blogosphere.¹

Anthologies are the bridge we build: the most direct bridge between writer and reader, and a bridge to new concepts. In the introduction, you get the condensed version of the topic. In the ensuing essays, you get the unfiltered perspective of people who actually live the experiences they are writing about: something of a rarity in traditional academic writing.

To get started, pick an anthology with a title and cover that resonates with you. Remember, this is a guide for beginners. Unlike most books, you’re not obligated to read the whole thing. Yes, a committed reader (or someone who feels guilty if they abandon books midway through) may plow through the whole book, but even then one is not obligated to read essays in order. In a good anthology, at least, a diligent reader is rewarded with opposing viewpoints and entries that titillate, resonate, force one to reexamine beliefs or form new ones.

At the very least, anthologies serve as an accessible, enlightening, and even enjoyable bridge into topics or groups of voices with which one is not familiar. Pick one up, flip through, and enjoy!

1.  Penelope Engelbrecht, “Strange Company: Uncovering the Queer Anthology,” NWSA Journal 7:1 (Spring 1995).