# data[].attributes.body
Click on the “ +” icon to make a contribution. You can upload or use the 4th button for an image search.

# data[].attributes.body
How did this make you feel?
Did you take any action or did you not?
Why did you or didn't you take action?
Who was with you or were you alone?
What advice would you give to the person who incited the issue if you could go back in time?

# data[].attributes.body
Hey yall, My name is Paige Patton. I use she, her, hers pronouns. I served as the first Diversity and Inclusion graduate assistant for Poole College of Management from 2017-2019.  I graduated from NC State in 2019 with my masters in Higher Education Administration. Super excited to learn and grow with you all!

# data[].attributes.body
Hello everyone! My name is Michael Dixon. I use he, him, and his pronouns. I am working in MBA Admissions at Poole College of Management. Last year, I moved back to NC after living in NYC for 6 years. I got my masters at NYU in 2015 and graduated from NCSU with my bachelors in 2009, with a focus on education and Spanish. I'm so excited to get to know all of you and to learn from this experience :)

# data[].attributes.body
Not only from an HR perspective but also from a personal perspective. My aspirations are to better understand the advantages and importance of creating a workplace that is equitable to all no matter how they identify.

# data[].attributes.body
Sometimes it happened so frequently and/or often that I've kinda developed an immunity to it.  This makes it hard to really know when it's happening because it doesn't stop.

# data[].attributes.body
I've had it shared with me when someone was not allowed to ride-share because of the way they loooked.

# data[].attributes.body
I would like to learn how best to support my friends, colleagues, and family so that they feel cared for, loved, and valued.

# data[].attributes.body
My sister and her wife recently had an issue at their local hospital. My sister-in-law was entered in the system as "single" and my sister was listed as "other" to her, even though they filled out the forms to indicate they are married. My sister was not allowed normal spousal access in the hospital during her wife's surgery. They were very angry about this unjust situation (as was I). Sadly, this kind of thing has happened to them many times.

# data[].attributes.body
Experienced a close "Sandra Bland" type encounter in 2017 at a Relay for Life event (long story). I've only talked about it in detail once but did not report. However, I did notice the following year at the event parking spaces were open to everyone with easier access to leave the area.

# data[].attributes.body
Creating a space where everyone feels comfortable to express themselves. We are all different and unique and bring much value to the table.

# data[].attributes.body
I'm hoping to gain an understanding from another perspective and to help me understand my surrounding world better.

# data[].attributes.attachment_caption
The term has a lot of different meanings. For me it is a term of empowerment and more of an umbrella term for those who are not heterosexual (myself included) 

# data[].attributes.body
I hope to continue my learning of the GLBT community, its members, and their unique struggles; and to discuss ways on how to support and advocate for them.

# data[].attributes.body
This is a term I am just now learning about.

# data[].attributes.headline
Pronouns other than the ones traditionally used in the US, [they/them, she/her or he/him] are totally foreign to me.  pg. 31 figure 2.2

# data[].attributes.subject
Pronouns other than the ones traditionally used in the US, [they/them, she/her or he/him] are totally foreign to me.  pg. 31 figure 2.2

# data[].attributes.body
https://www.learningforjustice.org/podcasts/queer-america?utm_source=Learning+for+Justice&utm_campaign=9f2328f707-&utm_medium=email&utm_term=0_a8cea027c3-9f2328f707-101330806

# data[].attributes.attachment_link.readable_text
Without LGBTQ history, there is no American history. From Learning for Justice and hosts Leila Rupp and John D'Emilio, Queer America takes listeners on a journey that spans from Harlem to the Frontier West, revealing stories of LGBTQ life we should have learned in school.

This podcast is produced in partnership with University of Wisconsin Press, publishers of Understanding and Teaching U.S. Lesbian, Gay, Bisexual, and Transgender History. It is the first book designed for high school and university teachers who want to integrate LGBTQ history into their standard curriculum.

Listen to each episode individually, or subscribe for automatic downloads using:

Queer America is an exploration of the history of sexual identity and gender identity in the United States. Leila Rupp and John D'Emilio host this new podcast from Learning for Justice-a resource to help educators integrate LGBTQ history into their curriculum.

From the Gold Rush to the Cold War, Historian Daniel Hurewitz offers strategies for integrating LGBTQ History into your curriculum. He shares lesson examples from U.S. history and insights from educators already teaching queer history in their classrooms.

In a fascinating conversation with host Leila J. Rupp, historian and writer Genny Beemyn brings us inspiring-and surprising-stories of trans and gender nonconforming figures, from the Frontier West to the modern civil rights movement and beyond.

Lessons from the classroom-from high stakes testing to critical thinking skills-professor Emily Hobson & public school teacher Felicia Perez discuss their experiences and practical advice to help you incorporate LGBTQ History.

We're passing love notes across time. Historian Susan K. Freeman takes a deep dive into the history of women who loved women-and offers ways for educators to connect love letters to lessons on culture, women's rights movements and literary themes.

Lifelong partnerships between women existed long before the legalization of gay marriage. Susan K. Freeman continues her exploration of the spaces they found-in their words, their societies and their homes-for same-sex intimacy.

"If we teach only about the Red Scare, we're only telling part of the story of the Cold War." Historian David K. Johnson explores the systemic firing of gay government employees and the consequences of a homophobic culture that still endure today.

World War II plunged a double-edged sword into the heart of the U.S. queer community. Historian Susan Freeman examines how the war brought gay men and lesbians together, and the ways it isolated them from the right to serve and benefit from their service.

What can the private lives of public figures like Eleanor Roosevelt and J. Edgar Hoover tell us about their impact on U.S. history? Historian Claire Potter helps us navigate the relationships among identity, power and actions-and why we must teach them.

Don't start-or stop-with Stonewall. To understand not just LGBTQ history but all post-war U.S. history, students must see the 1960s in context. In this episode, Amnesty International's Ian Lekus dives into the minority-rights revolutions of the 1960s.

The revolution was intersectional. Amnesty International's Ian Lekus returns to discuss ways educators can highlight the many identities of 1960s activists and help students understand the roles LGBTQ people played in movements you already teach.

"Inequality directly affected the scope of the epidemic." Historian Jennifer Brier and CAARAC founder Shakita Jones discuss the history and structural discrimination surrounding AIDS, and how to approach these difficult conversations in the classroom.

Queer characters have existed on screen since the era of silent film. But do they have a starring role in your syllabus? Scholars Sharon Ullman and Nicholas Syrett offer concrete strategies for teaching LGBTQ history through films and documentaries.

On our season finale, join Learning for Justice Senior Writer Cory Collins and hosts Leila Rupp and John D'Emilio as they offer concrete tips for creating LGBTQ-inclusive classrooms and taking themes from this podcast into our daily practice.
Read the Best Practices for Serving LGBTQ Students Guide

# data[].attributes.attachment_link.description
Without LGBTQ history, there is no American history. From Learning for Justice and hosts Leila Rupp and John D'Emilio, Queer America takes listeners on a journey that spans from Harlem to the Frontier West, revealing stories of LGBTQ life we should have learned in school.

# data[].attributes.body
Learning the difference between binary and non-binary terms.

# data[].attributes.headline
Familiar with Genderfluid.  My higher ed experience prior to NCSU was at a women's college and they did a great job educating the campus! 

# data[].attributes.subject
Familiar with Genderfluid.  My higher ed experience prior to NCSU was at a women's college and they did a great job educating the campus! 

# data[].attributes.body
I previously understood 'gender neutral' to mean EITHER gender; I have now come to understand 'gender neutral' to mean NEITHER

# data[].attributes.body
A Map of Gender-Diverse Cultures

# data[].attributes.attachment_link.readable_text
This text and the language in the corresponding map was updated in consultation with a world gender expert* in October, 2023. NOTE to teachers and students: Some school or corporate domains block custom Google Maps so you may need to log in under a different or personal email address to see the map.
Throughout recorded history and since time immemorial, thriving cultures have recognized, revered, and integrated more than two genders. Terms such as transgender, gay, or bisexual are Western constructs that often assume three things: that there are only two sexes (male/female), as many as three sexualities (gay/straight/bisexual), and only two genders (man/woman).

Even after the end of the modern era and as the colonial period wanes, hundreds of distinct Indigenous societies around the globe still retain their own long-established traditions for third, fourth, fifth, or more genders. The subject of Two Spirits , Fred Martinez, for example, was not a boy who wanted to be a girl, but both a boy and a girl-an identity his Navajo culture recognized and revered as Meanwhile, Hina of Kumu Hina is part of a native Hawaiian culture that has traditionally revered and respected , those who embody both male and female spirit. It's not uncommon for third gender people to perform critical spiritual and religious functions in their communities.

Among many Indigenous societies, two prominent features often distinguish the lives and social roles of third gender persons from those of cisgender persons or contemporary transgender persons in non-Indigenous societies. The first is that many Indigenous terms for third gender people contain both the word for "man" and "woman" in their construction, and that third gender people are seen as embodying both of those genders in diverse ways. The second is that the history of many third genders is in the community role of religious specialists, which also takes diverse forms, depending on the beliefs of diverse cultures. While not all third gender persons are defined in these terms, across our species, this phenomenon of the third gender religious specialist, healer, or spiritual worker has been part of our collective identity and human experience since time immemorial. Since the beginning of the 21st century, we've seen tremendous expansion of the role that transgender, gender diverse, and third gender people have in society, following the tenuous establishment of civil rights for gay and lesbian people in many nations and increased access to gender-affirming care in the transgender community. Many Indigenous transgender people who also identify as third gender are familiar to large audiences via their participation in popular media or social media activism. Third gender people, like the Japanese-Samoan, fa'afafine artist Yuki Kihara , now participate in major global cultural events and function not just as representatives of their gender-based community, but of their nation. Kihara had both a solo exhibit at the Metropolitan Museum of Art in New York and represented New Zealand at the 2021 Venice Biennale. In the 21st century, many third gender people choose to take advantage of gender-affirming care, and identify, in addition to being third gender, as transgender. As access to gender-affirming care parallels healthcare access, and both third gender and Indigenous persons are often marginalized economically, it is not as readily available to many Indigenous transgender people, and within Indigenous cultures, medical transition is often seen as separate or secondary to social transition.

Within Western societies, despite centuries of suppression, there are still traces of a past when third or fourth or more genders were recognized within many cultures and societies. In rare cases, they presently exist. An example of this would be the of Albania, women who give up their social role as women to live as men. Likewise, within Jewish culture and law, as many as eight genders have been historically recognized, and in diverse ways. Take a tour with this world map, and learn how many cultures see gender diversity.
*Note: The 2023 update for this text and the map was made in consultation with Badly Licked Bear, who describes themselves as Some school or corporate domains block custom Google Maps so you may need to log in under a different or personal e-mail address to see the map. an educator, writer, artist, and mutual aid worker. They are a storyteller who teaches storytelling by storytelling and they tell circle-shaped stories. Their work is rooted in shifting identity, Looney Tunes, BDSM, deep observation, and their lived experience as an Indigiqueer transfemme.
Explore the map

# data[].attributes.attachment_link.description
On nearly every continent, and for all of recorded history, thriving cultures have recognized, revered, and integrated more than two genders.

# data[].attributes.attachment_caption
non-binary students reported the highest rate of intolerant atmosphere in class in the 2019 campus climate survey

# data[].attributes.headline
Take a look at these 3 quick reads for session 3

# data[].attributes.subject
Take a look at these 3 quick reads for session 3

# data[].attributes.body
https://news.berkeley.edu/2021/06/25/why-is-anti-trans-violence-on-the-rise-in-america/ (anti trans violence)

https://www.stonewall.org.uk/about-us/news/10-ways-step-ally-non-binary-people (allies guide for non-binary)

https://www.wwlp.com/news/state-politics/gender-identity-bill-passes-massachusetts-senate-unanimously/ (Mass passes bill to allow for gender “x” on license and other IDs)

# data[].attributes.body
"...the truth actually lies in people’s lived realities"

This thought, stated by Eric Stanley in one of the articles really resonated with me. No matter what people say the status quo is or how much progress there has been, the only way to truly know is by the lived experiences of those who have (and continue to be) marginalized.

# data[].attributes.attachment_link.readable_text
While the American public may have a broader understanding of the experiences of people who are transgender, non-binary and gender-nonconforming, violence against these communities - in the form of killings and prejudiced American policy - has continued to rise. This year is on track to be the deadliest on record in America, with 29 trans and gender-nonconforming people killed. At this time in 2020, which was a record-breaking year for such killings, 13 had been reported, according to the Human Rights Campaign. Though recently proposed legislation, like the LGBTQ Essential Data Act, aims to combat that violence by better tracking those deaths, more than 100 anti-trans bills have meanwhile been proposed this year - the most in U.S. history - by conservative lawmakers. Thirteen of those bills have passed. "We don't want more data. We want less deaths," said Eric Stanley, an associate professor in gender and women's studies at UC Berkeley. "Trans people are positioned in relation to a normative culture that is both fascinated and repelled by us. It's not usually, 'I hate you, get away.' It's more often, 'I hate you. Come really close so I can terrorize you.'" "The culture war has landed on trans communities, and that violence is specifically brutal and very corporal," added Stanley. An expert in queer and trans social movements, Stanley has organized and advocated for transgender rights in the Bay Area for decades. Their book, "Atmospheres of Violence" comes out this fall and delves into the contradictions and central role of racialized and gendered violence in the United States.
Stanley spoke with Berkeley News about the impact that racist and colonial institutions have had on transgender communities, and how the public can move forward with structural and transformational change.

Berkeley News: Why do you think we're seeing a marked increase in transgender violence and killings this year?

Eric Stanley: There could be an increase in reporting, or other factors. But what we do know is that every year since they started recording murders of trans people, we've seen an increase.

But the way I think we should frame it is - one person murdered is one person too many.

We're currently in this time of LGBT formal equality. The troubled language of "full citizenship" is used to make it seem like transgender communities are no longer living through contiguous harm. Yet, at this same time, along with the waves of anti-trans legislation, we still see these vicious attacks.

Paying attention to this violence forces that narrative of progress back. We are in a very different space than the one that the dominant culture wants us to believe we're in.

We have to remember that these beautiful people were stolen from their lives much too early, and that is a loss for us all. We must also be clear that Black, brown and Indigenous trans women continue to be hyper-impacted by these and other forms of violence. But this is not to say that people remain singularly abject; these same communities are organizing to end the deadly world and create one where we might survive.

So, anti-trans violence is always racialized within the idiom of gender. And that's important to remember.

What is the difference between violence against trans people of color versus trans people who are white?

Structuring forces like anti-Blackness and colonialism produce "trans" as an understandable form of identity, and at the same time, it remains a place of refuge. So, of course, white trans people who are otherwise well-resourced are going to experience anti-trans violence in different, and less intense, ways.

In terms of incarceration, Black trans people are hyper-incarcerated in relation to white trans people, because white people are incarcerated less than Black people. And so, those same legacies of slavery and anti-Blackness that constitute policing continue within marginalized communities.

It also seems important to note that the demands to abolish the police - sparked by the concentrated police killings of Black people - that built momentum in the streets last summer have seemingly been flipped upside down. We are now living in the nightmare world where, once again, increased policing is being sold as a racial justice project. And we're seeing the same thing with gender and sexuality as people argue for more police to protect trans people.

But we know that's antithetical and would disproportionately harm Black and/or trans communities.

The way law enforcement records the violence against trans people is very inconsistent: Certain cities do not consider a victim's sexual orientation or gender identity. Would it be helpful to do that across the entire country?

We don't want more data. We want less deaths.

Sometimes data can be useful, so I'm not suggesting otherwise. But I think it's fetishized in a way where people believe "the truth lies in the data," when the truth actually lies in people's lived realities.

Lawmakers will create the architecture to house data, but not the housing for low-income trans people."

I would caution against this singular approach. For example, people demand the end of policing, but then are only offered the promise of more data.

I think lawmakers will create the architecture to house data, but not the housing for low-income trans people. I say this in an attempt to restage the question of violence, to ask where it begins and ends, and to continue to ask what people need to thrive.

What we are building is a movement against the structures that push people toward harm, versus just counting them after the fact.

Is there a correlation between this uptick in murders and the increase in policy being proposed to take away the rights of trans and gender-nonconforming Americans?

It's never just one thing. It's always a constellation of systems that are rubbing up against each other. It's racial capitalism. It's the ongoing impact of settler colonialism and imperialism. It's also the institutions of policing, imprisonment and deportation. These are all different forms of domination situated together that produce this atmosphere of violence.

So, in responding to these murders, we need to be thinking about all of those things, all the time. That is hard and doesn't make for a very good mainstream news story: They want a single bad person, not a whole deadly system.

But most forms of anti-trans violence are specifically brutal. They're also very corporal. Trans people are positioned in relation to a normative culture that is both fascinated and repelled by us. It's not usually, "I hate you, get away." It's more often, "I hate you. Come really close so I can terrorize you."

Trans people are positioned in relation to a normative culture that is both fascinated and repelled by us."

We see this in the ways trans people are produced as props in the latest culture war.

These anti-trans bills are rooted in an obsession with the idea of trans people's bodies. The politicians authoring these bills are saying, "Let me study you, produce you as a singular object outside of yourself, so that I cannot just terrorize you, but produce your life as terror." This is, as I explore in my book, the other side of assimilation.

But, I mean, compared to 20 years ago, people have a broader understanding and lexicon of trans, non-binary and gender-nonconforming people. So, there is that. And we are seeing more media visibility, but the violence is still increasing.

So, then, what is the relationship between visibility and violence?

Do you think more transgender visibility correlates to this increase in violence?

Some people argue that visibility can, unfortunately, create access for people to commit more harm. But that's not exactly what I'm saying.

I would want to caution against that perspective because it can place the blame of anti-trans violence on trans people.

The point that I want to underscore about visibility is that it does not self-evidently produce material changes. The story that the dominant culture tells us is that "rights and visibility" will offer a more livable life. But it's really much more nuanced than that.

And it's not to say that visual and material cultures are separate. They are tightly bound. But what I'm always pushing for are structural, which is also to say epistemic, changes, including the redistribution of resources and the return of stolen lands. I think that we sometimes lose track of that.

There's no elevator pitch to a solution for all of this. But for people who want to contribute to those structural changes you speak of, what would you tell them?

Within all this sorrow, there is also the intense creativity and shattering beauty of trans life.

Moments where people find ways to resist and strategize for living against the parameters of what was offered to them. Those things are really important to hold onto because this all can feel overwhelming.

Miss Major (Griffin-Gracey) has been active in revolutionary struggles for the last 50 years, and she continues to transform possibilities. She is a friend and a family member that I have learned a lot from. And the kind of space that she makes for so many other people is really powerful.

She's somebody that gives me hope, or as close as I can get to it.

I think there are multiple ways to get involved. But it is important to approach the work through an understanding that the binary gender system is a product of colonialism. And that trans does not only name an identity, it is also an analytic.

If you're interested in supporting trans liberation, then figure out who is organizing against the street sweeps of homeless people living in Berkeley and join them. That's a trans issue. Housing, access to health care, prison abolition, defending the West Berkeley Shellmound. Those are all trans issues, not only because they impact trans people, but also because trans people are there fighting back.

Working toward another world is our only way out. Attempting to reform a system, like the prison industrial complex, will not eliminate its violent foundations. Reforms, as insurgents remind us, actually make the system bigger, make the system much deadlier, make the system more racist, more classist and ableist.

You can't reform a system that is built on slavery, on Indigenous genocide, on transphobia, and through all forms of degradation - we have to abolish it.

So, we also can't lose sight of the radical transformation that we want and need, our collective life depends on it.

# data[].attributes.attachment_link.title
Why is anti-trans violence on the rise in America?

# data[].attributes.attachment_link.description
While the American public may have a broader understanding of the experiences of people who are transgender, non-binary and gender-nonconforming, violence against these communities - in the form of killings and prejudiced American policy - has continued to rise. This year is on track to be the deadliest on record in America, with 29 trans and gender-nonconforming people killed.