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Politics Of Queer & Trans Organizing
Transcript of Politics Of Queer & Trans Organizing
Racism & Saviour Complex
Gay Capitalism & Homonormativity
"The system isn't broken, it was built that way."
These are the social and political constructions that define social location and these systems are the foundation upon which our economy is based on. As it determines who gets what and in what quantity. They serve a very clear purpose and they are always intentional.
The Politics Of Queer & Trans
Goals & Accountability
Strategies For Solidarity
Naming Challenges To Solidarity Within Queer & Trans Community
Toronto Based Responses
"May we continue to disagree, may we continue to distinguish our movements by their bases of accountability, may we continue to give different accounts of how we got here and where we are, and may we collaborate but never compromise our visions of where we ought to be."
- Alexis Pauline Gumbs
Race; a masculine of centre Black person might identify as a stud versus a butch.
Age; a little girl who is showing ‘masculine’ traits under the age of twelve may simply be regarded as a ‘tomboy’ and not have her gender policed in the same way as she would post 12 or during puberty.
Ability; a differently abled descriptively femme person may not be able to physically access some of the social markers of ‘femininity
I have noticed that whenever you have soldiers in the story it is called history. Before their arrival it is called myth, folktale, legend, fairy tale, oral poetry, ethnography. After the soldiers arrive, it is called history.
Paula Gunn Allen, Native American writer
The absence of evidence is not the evidence of absence.
Another’s experience does not invalidate your own, but it should and necessarily does complicate your own.
Privilege happens at the expense of others.
Treat others the way that they want to be treated. Ask.
Imagine that your allyship card expires at the end of the day.
It is no one’s responsibility to educate you but your own.
Listen. Learn. Practice. Repeat.
Acknowledge Privilege. Dissolve Guilt.
Take up less space. Fall back.
Collect your folks.
Center. Listen. Acknowledge. Inquire. Move towards resolution. (CLAIM)
Strategies For Solidarity
"to remain exempt from perpetuating social inequity"
(cc) photo by medhead on Flickr
Introduction Of Mandatory Jail Sentences
Harsher Sentences For Young Offenders
Fewer Conditional Sentences
"Not being racist is not some default starting position. You don’t simply get to say you’re not a racist; not being racist — or ableist or a homophobe — it is a constant, arduous process of unlearning, of being uncomfortable, of eating crow and being humbled and re-evaluating."
The term “Two-Spirit” is a word that resists colonial definitions of who we are. It is an expression of our sexual and gender identities as sovereign from those of white GLBT movements. The coinage of the word was never meant to create a monolithic understanding of the array of Native traditions regarding what dominant European and Euroamerican traditions call “alternative” genders and sexualities…
I find myself using both the words “Queer” and “Trans” to try to translate my gendered and sexual realities for those not familiar with Native traditions, but at heart, if there is a term that could possibly describe me in English, I simply consider myself a Two-Spirit person. The process of translating Two-Spiritness with terms in white communities becomes very complex. I’m not necessarily “Queer” in Cherokee contexts, because differences are not seen in the same light as they are in Euroamerican contexts. I’m not necessarily “Transgender” in Cherokee contexts, because I’m simply the gender I am. I’m not necessarily “Gay,” because that word rests on the concept of men-loving-men, and ignores the complexity of my gender identity. It is only within the rigid gender regimes of white America that I become Trans or Queer. While homophobia, transphobia, and sexism are problems in Native communities, in many of our tribal realities these forms of oppression are the result of colonization and genocide that cannot accept women as leaders, or people with extra-ordinary genders and sexualities.3 As Native people, our erotic lives and identities have been colonized along with our homelands
Qwo-Li Driskill, Stolen From Our Bodies: First Nations Two-Spirits/Queers and the Journey to a Sovereign Erotic
If you self identify as a POC AND as fat, then there are lots of options open to you! You can submit text for us to post on our tumblr page, or you can submit a video, some audio, or photos! You can also subtitle videos (http://www.universalsubtitles.org; it’s actually pretty fun!) that aren’t already subtitled, or subtitle them in a different language! You can send us love letters, tell your friends about the project, and/or just send positive vibes out into the world! (If you want to submit anything, send it to firstname.lastname@example.org).
It Get's Fatter Project
The “Man of the Match” is transgender; more specifically, she is fa’afafine: According to 30-year-old Alex Su’a, who heads the Samoa Fa’afafine Society, there are 1,500 fa’afafine in Samoa and American Samoa. “To be fa’afafine you have to be Samoan, born a man, feel you are a woman, be sexually attracted to males and, importantly, proud to be called and labeled fa’afafine,” Su’a said. “The fa’afafine are culturally accepted,” he said. “They have a role in Samoan society. They are the caretakers of the elders because their brothers and sisters get married, but the fa’afafine traditionally don’t.”
Art displayed at least week’s @GenderSpectrum.
Internationally acclaimed Jamaican singer, Diana King has taken an unprecedented step within the local music industry as she dropped a bombshell on Thursday, admitting that she is a lesbian.
The highly regarded Reggae singer, known for classics such as Shy Guy, I Say A Little Prayer and L-L-Lies made the confession through a note which she issued on her official Facebook page. It’s a historic moment within the local music industry as she’s the first artiste of note to come out as a homosexual.
In her note, King wrote, “My name is DIANA EUGENA KING, known to most as DIANA KING my fans call me KingSinga.”
“I AM … WOMAN … MOTHER … AUNT … JAMAICAN … AMERICAN … INTERNATIONAL ARTIST … SINGER … SONGWRITER … BAND LEADER … FRIEND … LOVER … ENTREPRENEUR … GODDESS! among other things AND YES!!!…I AM A LESBIAN
Systems Of Advantage
Jillian Mercado. Her wheelchair (presumably the one in the top photo here) has been stolen. :(
link for how you can help her: http://www.indiegogo.com/projects/247366
We must challenge all those who insist that women
who act or dress in a feminine manner take on a submissive or passive posture. For many of us, dressing or acting feminine is something we do for ourselves, not for others. Its our way of reclaiming our own bodies and fearlessly expressing our own personalities and sexualities. Its not us who are guilty of trying to reduce our bodies to mere playthings, but rather those who foolishly assume that our feminine style is a signal that we sexually subjugate ourselves to men.
— Julia Serano, Whipping Girl: A transsexual woman on sexism and the scapegoating of femininity
“The notion of productivity is rooted in capitalist (and, it follows, ableist) ideas about an individual’s value. It is important that we be “productive”, not only when we are at work, but at all times.
As a disabled child shuffled through the medical industrial complex and as a baby of color shipped across the world to “new parents,” I have felt more like a different species, a freak, an object to be fixed/saved, a commodity. Like someone who has been owned and whose body has never felt like it was mine. Like someone who they were trying to make human (read: able bodied, white), if only the surgeries had worked and the braces had stuck. Like something that never could even get close to “desirable” or “feminine” or “woman” or “queer.” Like ugly. Not human.
The magnificence of a body that shakes, spills out, takes up space, needs help, moseys, slinks, limps, drools, rocks, curls over on itself. The magnificence of a body that doesn’t get to choose when to go to the bathroom, let alone which bathroom to use. A body that doesn’t get to choose what to wear in the morning, what hairstyle to sport, how they’re going to move or stand, or what time they’re going to bed. The magnificence of bodies that have been coded, not just undesirable and ugly, but un-human. The magnificence of bodies that are understanding gender in far more complex ways than I could explain in an hour. Moving beyond a politic of desirability to loving the ugly. Respecting Ugly for how it has shaped us and been exiled. Seeing its power and magic, seeing the reasons it has been feared. Seeing it for what it is: some of our greatest strength.
Kim Katrin Crosby