The 5,000 people waiting at the border in Tijuana are not the beginning, and they are certainly not the end. We can only assume that many thousands more will follow. When they do, will we be content merely responding to the attacks that meet them at the border? Or can we tangibly support them in creating physical and discursive spaces where they can heal?
Being that trans erasure, caste-based discrimination, and racism were not addressed in the context of these court proceedings, the declaration of Section 377 as unconstitutional is not a direct indicator of India’s accelerated decolonization. Thus, I ask: in the midst of India’s present struggle for legitimacy on the international stage, how can we distinguish signs of accelerated decolonization from indicators of the elite’s yearning toward the appearance of so-called “modernity”?
Recognizing the difference in the needs of Two-Spirit communities from mainstream LGBT+ and Native American communities is not only important, but necessary for the liberation of this continent. Assimilation will not save any community, especially not Two-Spirit communities because assimilation asks us to dismiss a part of ourselves, whenever that part may be. Allies and Accomplices must learn must learn that only Two-Spirits know what is best for Two-Spirits.
The presence of the Two-Spirit people at Standing Rock was one example of how the Two-Spirit community continues to support the non-Two-Spirit tribal members. The Two-Spirit community continues to face obstacles within their own tribal communities of acceptance, understanding, and inclusion. The ongoing stigma, hatred, transphobia, homophobia, and discrimination continues to drive off Two-Spirit members away from their tribal communities for urban areas.
Non-binary identities are separate from androgyny in that a non-binary individual defines what their identity means to them; there is no one way to visually present the body in such a way that it can be clearly read as non-binary without explicit proclamation of being so. Due to the elusiveness of a strict definition, non-binary visibility runs the risk of erasure in a broader media landscape dominated by a singular image of androgyny.
People of color with disabilities, and Black people in particular, with disabilities are considered subaltern, a broadly subordinate status, when our bodies don’t comply with what is imagined of us. Trans people of all abilities are scrutinized for not exhibiting the characteristics of cisgender bodies. Though our identities aren’t essentially determined by society, many trans disabled POC acknowledge how forces greater than us influence our lives.
The “X” in Latinx is a wound as opposed to a trend that speaks to a collective history. The “X” is attempting to speak to the violences of colonization, slavery, against women and femmes, and the fact that many of us experience such an intense displacement and silence that we have no language in which to articulate who we are.
The apps present the ability to custom order a person with the same ease one might order Grubhub. However, that accessibility doesn't mean we should treat preferences for human beings similarly, especially without critical examination of those preferences. On the other side, users find themselves focusing on what they can do to keep getting attention from other people on the app. The apps force users to carve away important parts of their identity until only the desirable parts are left.
Sexual attraction is and will continue to be a part of human existence that has many gray and unlit areas. Scientists and social theorists are constantly looking at ways to explain how and why we choose the people we fall in love with as well as the people with whom we spend the night. When it comes to the sexual attraction to or against a certain group of people, though, we have to look inward and ask ourselves the heavy questions while trying to understand why we make the choices that we do.
Currently, PrEP enrollment efforts are replicating decades of health disparities that has existed between Black and Brown communities and white communities. But it is important to think about the needs of the community being served, and to collectively try new things to bring us to zero new HIV infections.
The Model Minority myth is an albatross, a cursed blueprint tantalizing Asian-Americans with the promise of whiteness, or a way out of their racialized status. It has allowed much discussion of the plight of Asian-Americans to be confined to Hollywood discourse and led mostly by cis men, seeking to eliminate the gap in privilege between themselves and white men while maintaining patriarchy and heteronormativity in their own communities.
Asian Americans, as a whole, seem to take on social justice issues in a way that excises the causes of Black and Indigenous people. This may seem like hyperbole, but the accusations of anti-Blackness in Asian communities have become increasingly common as Asian cishet men take on the mantle of social justice to litigate the status of their masculinity in society, equating it to other social justice causes and eluding the effects of patriarchal oppression on women in Asian communities.
Since these policies and development programs have focused on building wealth and advancing white communities, whether by explicit intent or through its outcome, communities of color have dealt with catastrophic effects like having a life expectancy that is almost ten years lower than their white neighbors.
I’d never seen media coverage of the irrevocable damage the U.S. has waged on Iraq’s environment. This dearth of coverage doesn’t negate reality: by using its military to deploy chemically toxic weapons, incinerate hazardous military waste, and impose incredibly cruel sanctions, the U.S. has acted as little other than an environmental terrorist against Iraq.
We must begin to address the role played by the Global North in subjugating the nations of the Global South through historical frameworks that are dependent upon the (over)use of natural resources, impact of climate change and its political exploitation, as well as the many modes of destabilization that resulted from colonization.
While no space can guarantee complete safety, more often than not, in any place that is not specifically created by and for Black queer and trans women, we are faced with uncertainty. Because of this, Black queer and trans women have been establishing other avenues of expression, often as a form of resistance.