Genderqueer

This report provides the main analytical results of a survey distributed to gender minority students (i.e. transgender, non-binary, and gender non-conforming) in Irish higher education (Third-Level Programmes). The survey touched upon daily lived-experiences and issues of safety, the efficacy of administrative policies, obstacles (on- and off-campus), and sources of support. The aim of the report was to capture essential quantitative and qualitative information that could be used to better students' lives, increase the effectiveness of gender policies, and lobby for reform (regarding issues such as trans health care, third gender recognition, and hate crime laws).

Discusses Stephen Varble's use of reproducible media in the final phase of his career.  In particular, the essay charts Varble's use of the photocopier as an artistic tool in his pursuit of a cheap, accessible art that circumvented commercial and art institutions.  Varble's xerographic prints are put into the context of his work in making "video books" of his epic 'Journey to the Sun', left unfinished at the time of his death in 1984.
Published in the catalogue to the exhibition:
'Stephen Varble: An Antidote to Nature's Ruin on this Heavenly Globe, Prints and Video from the Early 1980s' curated by David J. Getsy
Institute 193, Lexington, Kentucky, 20 October to 1 December 2018

This article advances the " doing gender " framework by highlighting some unique interactive challenges that nonbinary individuals encounter within the binary gender system. In order to access testimony about these experiences from a large group of people, this study turns to a genderqueer community on the social media site Reddit. Discourse analysis of discussion threads and content analysis of selfies reveal various symbolic mechanisms through which nonbinary people do, redo, and undo gender. These findings illuminate a range of strategies that people utilize to negotiate gender attribution within the gender binary system. A video abstract is available at http://tinyurl .com/y7odrxbd.

As more students identify as transgender and genderqueer, it is essential that staff at college counseling centers are knowledgeable about gender diversity. This article provides a template for intake and initial assessment with transgender, transsexual, genderqueer, and gender nonconforming students. It familiarizes clinicians with gender-affirming language and offers a list of questions to ask. Topics covered include: gender history, coming out, self-injury, suicide, sexual orientation, binding, transition trajectories, options for gender expression, issues with diagnosis and recordkeeping, and interdisciplinary approaches to treatment. The intake is an opportunity to provide comfort and support for students of all genders.

Few fields of identity are as widely misrepresented or wilfully misunderstood as those gathered under the label ‘transgender’ – the umbrella term for individuals who socially, legally, or medically transition away from the gender they were assigned at birth.

Of these, few are as under-represented in popular culture and public discourse as those termed ‘non-binary’ – the label for those of us who do not view or experience gender as an assignment to one of two fixed roles, but as a rich and varied spectrum.

Rajunov and Duane’s engaging, accessible, and readable anthology aims to change this. Bringing together thirty pieces of testimony by non-binary artists, activists, and academics, the anthology highlights the challenges faced by gender-non-conforming people and celebrates the fullness of life beyond the binary.

This paper is an examination of and attempt at a preliminary definition of nounself pronouns, which are a large number of newly invented English 3rd person personal pronouns that have not been previously studied. The pronouns are created and used primarily by a virtual community on the blogging platform tumblr.com, with the first occurrence of a nounself pronoun in late 2013. The study is based on data from 134 responses to a questionnaire written by the author, distributed through tumblr.com, as well as on email-based interviews with three respondents who volunteered to be interviewed.  Analysis of the data suggests that the pronouns are used to express, explore, and negotiate the identities of the respondents, in particular in relation to gender identities.

This paper is an attempt at a preliminary definition of nounself pronouns, which are a large number of newly invented English 3rd person personal pronouns that have not been previously studied. The pronouns are created and used primarily by a virtual community on the blogging platform tumblr.com, with the first occurrence of a nounself pronoun in late 2013. The study is based on data from 134 responses to a questionnaire written by the author, distributed through tumblr.com, as well as on email-based interviews with three respondents who volunteered to be interviewed. Analysis of the data suggests that the pronouns are used to express, explore, and negotiate the identities of the respondents, in particular in relation to gender identities.

Pregnancy is considered a feminine experience in mainstream Canadian culture. Babies identified as female at birth are expected to grow up to become feminine heterosexual mothers. This research considers the desires, choices, and experiences of individuals who were identified as female at birth, but who do not identify as feminine heterosexual women; this dissertation focuses on the reproductive desires, choices, and experiences of butch lesbians, transmen, and genderqueer individuals in British Columbia. Three methods and two distinct populations formed this research. Participant observation was conducted in 21 cities across southern BC. Questionnaires were completed by 28 health care professionals (HCPs), and by 46 butch lesbian, transmen, and genderqueer (BTQ) individuals. Face-to-face interviews were conducted with 10 HCPs, 8 BTQ individuals who had experienced at least one successful pregnancy, and 4 BTQ individuals who had either experienced or been diagnosed with a condition linked to infertility. What I found, is that for many BTQ individuals, reproduction associated with the female body (ie: pregnancy and breastfeeding) is not exclusively considered a feminine desire or experience. In fact, what I discovered is that BTQ individuals who experience pregnancy and breastfeeding explicitly challenge the cultural fetish associating femininity with reproduction (including pregnancy, breastfeeding, mothering, and fertility). Thus, I highlight not only the typically ignored desire and achievement of pregnancy of BTQ individuals, but also how BTQ individuals have experienced breastfeeding, how some BTQ parents raise queerlings, and how some BTQ individuals have negotiated diagnoses and experiences of infertility. Overall, I highlight the unique and various expectations and experiences that butch lesbians, transmen, and genderqueer individuals have regarding their ‘female’ (and potential) biological reproduction. In the end, I hope that by presenting the diverse reproductive experiences, desires, and choices of BTQ individuals, that I can foster more of an understanding of these experiences, desires, choices, and individuals, and thus challenge the cultural fetish that links femininity with ‘female’-associated reproduction. Moreover, I offer recommendations for health care professionals in an effort to foster more understanding in BTQ health care, as well as help to facilitate more queer competent health care professionals.

Pregnancy is considered a feminine experience in mainstream Canadian culture. Babies identified as female at birth are expected to grow up to become feminine heterosexual mothers. This research considers the desires, choices, and experiences of individuals who were identified as female at birth, but who do not identify as feminine heterosexual women; this dissertation focuses on the reproductive desires, choices, and experiences of butch lesbians, transmen, and genderqueer individuals in British Columbia. Three methods and two distinct populations formed this research. Participant observation was conducted in 21 cities across southern BC. Questionnaires were completed by 28 health care professionals (HCPs), and by 46 butch lesbian, transmen, and genderqueer (BTQ) individuals. Face-to-face interviews were conducted with 10 HCPs, 8 BTQ individuals who had experienced at least one successful pregnancy, and 4 BTQ individuals who had either experienced or been diagnosed with a condition linked to infertility. What I found, is that for many BTQ individuals, reproduction associated with the female body (ie: pregnancy and breastfeeding) is not exclusively considered a feminine desire or experience. In fact, what I discovered is that BTQ individuals who experience pregnancy and breastfeeding explicitly challenge the cultural fetish associating femininity with reproduction (including pregnancy, breastfeeding, mothering, and fertility). Thus, I highlight not only the typically ignored desire and achievement of pregnancy of BTQ individuals, but also how BTQ individuals have experienced breastfeeding, how some BTQ parents raise queerlings, and how some BTQ individuals have negotiated diagnoses and experiences of infertility. Overall, I highlight the unique and various expectations and experiences that butch lesbians, transmen, and genderqueer individuals have regarding their ‘female’ (and potential) biological reproduction. In the end, I hope that by presenting the diverse reproductive experiences, desires, and choices of BTQ individuals, that I can foster more of an understanding of these experiences, desires, choices, and individuals, and thus challenge the cultural fetish that links femininity with ‘female’-associated reproduction. Moreover, I offer recommendations for health care professionals in an effort to foster more understanding in BTQ health care, as well as help to facilitate more queer competent health care professionals.

Abstract

A national sample of 295 transgender adults and their non-transgender siblings were surveyed about demographics, experiences of the body, traditional conceptualizations of femininity and masculinity, perceptions of social support, and violence, harassment and discrimination. Identity development, levels of disclosure of transgender status, and relationship to community were examined among 166 transwomen, transmen, and genderqueers. Transwomen, transmen, and genderqueer participants were recruited via electronic communications, conferences, and social, cultural, and political events. These participants then recruited a sibling for the study. Transwomen were older than the other four groups. Transwomen, transmen, and genderqueers were more highly educated than non-transgender sisters and non-transgender brothers. However, despite having more education, transgender people did not have a corresponding higher income. Transwomen were least satisfied with aspects of their body whereas non-transgender brothers were most satisfied with these aspects of their body. There were no differences in satisfaction with bodily functioning or in attentiveness to internal bodily sensations. Transwomen were more attentive to observable aspects of the body than were transmen, genderqueers, and non-transgender brothers. Transwomen did not differ from non-transgender sisters in femininity or masculinity based on self-report or sibling report. Transmen did not differ from non-transgender brothers in femininity or masculinity based on self-report or sibling report. Sibling ratings characterized transmen and non-transgender brothers in a more sex-typed way than transmen’s and non-transgender brothers’ self ratings. Sibling ratings characterized transwomen and non-transgender sisters in a less sex-typed way than transwomen’s and non-transgender sisters’ self ratings. Transgender people were more likely to experience harassment and discrimination than non-transgender sisters and non-transgender brothers. There was no difference in perceptions of social support from friends. All transgender people perceived less social support from family than non-transgender sisters. There was no difference among transgender groups in age of first experiencing oneself differently from assigned birth sex. Transgender women first presented themselves to others in a gender-congruent way at a later age than transgender men. Transgender women were less likely to disclose their gender identity to their parents than were transgender men. Disclosure of assigned birth sex was more common among younger participants. Genderqueers felt more connected to the lesbian, gay, and bisexual community than did transwomen or transmen. There was no difference in the extent to which individuals felt connected to the transgender community. Characteristics differentiating the current sample from previous research studies are discussed.

This article looks into the cultural and legal milieu that has
been made possible and has perpetuated the so-called trans* panic defense through dual means: the employment of the deception trope and a reliance upon a societal predilection towards dichotomous gender identities and roles. In order to explore why and how the trans* panic defense has been used and to what end, we explore the origins and “psychology” of the defense, partially by noting similarities to and differences with the gay panic defense. We investigate cultural values that perpetuate the (masculine) fear of deception and nonbinary identities and analyze how sociocultural values are expressed in the legal realm by exploring several of the more noteworthy cases wherein defendants have attempted to utilize the trans* panic defense. Transphobic values are also evident in media coverage of transgender victims, which we evaluate alongside other sources. We conclude with an investigation into the ways in which the trans* panic defense is merely a sensationalized version of the denial of rights and humanity that transgender and gender nonconforming persons routinely experience within the law and crimino-legal systems more broadly, but look to positive outcomes such as the movement towards eliminating the trans* panic defense.

"Trans feminism is an emerging form of feminist theory and practice, grounded in the experiences of trans people but relevant to all. Trans feminists seek to apply feminist ideas to trans discourses while establishing a place for trans subjectivity
within the wider feminist movement, thereby expanding and fundamentally altering the remit of feminist liberation.

In this article I examine a number of issues pertinent to trans feminism in the context of a gender-diverse Internet community. I draw upon research undertaken on Genderfork, a popular, gender-diverse blog driven by user-contributed content, centring my discussion upon a pre-existing qualitative social analysis of the blog community. In doing so, I explore how relevant trans feminist principles are to those whom trans feminism seeks to champion, and investigate what Genderfork can tell us about this nascent movement.

I argue that the blog is the site of an inadvertent trans feminist praxis, in which community members adopt principles that will be familiar to trans feminists."

The idea of Jesus as a hybrid of God and human forms the basis of Dyophysite Christology. The various forms and shapes Jesus takes on-their polymorphism-has been less studied, and never from a queer theoretical perspective.

In this article, we study the polymorphism of Jesus in two different marginalized sources. In the first section, we examine an early Christian source called the Acts of John, an extra-canonical text that as such has received little research. In the second section, we analyse a previously little-known seventeenth-century obituary notice describing the mystical experiences of Etiennette Guyot, a young French Ursuline nun. Guyot is part of a tradition of visionary women whose spiritual experiences earned her admiration within the Order and that can be termed as lived religion.

First, we argue that Jesus’ polymorphism makes them queer. In both sources the central manifestations of Jesus’ polymorphism include variation in age (an adult and a child), in stature (small and large), and from a material being to an immaterial being (including light and voice). In our view, this fits the description of queer and should be acknowledged as such.

Second, we argue that Jesus can be queered in the earliest Christian writings, and even more so in later Christian lived religion, where Jesus’ polymorphism held substantial potential for women mystics seeking spiritual authority.

The paper aims to investigate the linguistic representation of intersexuality in Jeffrey Eugenides’s "Middlesex". First, the characteristics of intersex discourse are discussed and several substantial problems regarding the linguistic self-representation of an intersex individual are examined. Then, the gendered discourse in "Middlesex" is analysed with a view to uncovering the underlying patterns of gender perception by the novel’s narrator. As regards the methodology employed in this study, Judith Butler’s concept of gender performativity is the primary analytical tool. Also, an adaptationist reading of Eugenides’s novel is offered. The analysis proper is divided into two major subsections, i.e., the investigation of gender at the macro-level and at the micro-level of text-making. The results obtained from this study have indicated that the subject of linguistic representation of intersexuality in discourse deserves an in-depth analysis in the future.

This​ ​ study​ ​ takes​ ​ an​ ​ in​ ​ depth​ ​ look​ ​ at​ ​ issues​ ​ around​ ​ gendered​ ​ poverty​ ​ that​ ​ cause housing​ ​ insecurity​ ​ in​ ​ Dublin​ ​ for​ ​ people​ ​ from​ ​ gender​ ​ minorities.​ ​ It​ ​ does​ ​ this​ ​ by looking​ ​ at​ ​ foundational​ ​ issues​ ​ about​ ​ exclusion​ ​ in​ ​ mainstream​ ​ feminism,​ ​ gender based​ ​ or​ ​ state​ ​ violence​ ​ on​ ​ a​ ​ macro​ ​ level,​ ​ and​ ​ the​ ​ larger​ ​ struggle​ ​ for​ ​ housing rights​ ​ in​ ​ the​ ​ first​ ​ section​ ​ ​ Foundational​ ​ Beliefs​. It​ ​ then​ ​ moves​ ​ on​ ​ to​ ​ examining​ ​ the​ ​ results​ ​ of​ ​ two-part​ ​ qualitative interviews​ ​ with​ ​ four​ ​ participants​ ​ who​ ​ have​ ​ been​ ​ affected​ ​ by​ ​ homelessness​ ​ or housing​ ​ insecurity​ ​ in​ ​ the​ ​ last​ ​ five​ ​ years.​ ​ ​ ​ The​ ​ process​ ​ of​ ​ formulating​ ​ and​ ​ doing these​ ​ interviews​ ​ is​ ​ laid​ ​ out​ ​ in​ ​ the​ ​ second​ ​ section​ ​ ​ Research​ ​ Methods​. The​ ​ results​ ​ of​ ​ the​ ​ interviews​ ​ are​ ​ presented​ ​ in​ ​ the​ ​ third​ ​ section​ ​ ​ Impact​ ​ on Identity.​ ​ The​ ​ narratives​ ​ I​ ​ gathered​ ​ are​ ​ laid​ ​ out​ ​ as​ ​ biographies​ ​ first, then​ ​ as​ ​ pieces​ ​ in​ ​ dialogue​ ​ with​ ​ each​ ​ other​ ​ in​ ​ subsequent​ ​ sections.​ ​ This​ ​ chapter also​ ​ includes​ ​ original​ ​ impressionist​ ​ portraits​ ​ of​ ​ the​ ​ kitchens​ ​ of​ ​ the​ ​ participants done​ ​ by​ ​ me​ ​ as​ ​ part​ ​ of​ ​ the​ ​ analysis​ ​ of​ ​ the​ ​ data. The​ ​ study​ ​ found​ ​ a​ ​ strong​ ​ need​ ​ to​ ​ re-evaluate​ ​ how​ ​ gender​ ​ minorities​ ​ are seen​ ​ by​ ​ feminists​ ​ and​ ​ how​ ​ homeless​ ​ subjectivities​ ​ are​ ​ approached​ ​ by sociologists.​ ​ It​ ​ also​ ​ argues​ ​ for​ ​ a​ ​ politics​ ​ of​ ​ precarity​ ​ using​ ​ a​ ​ framework​ ​ drawn from​ ​ the​ ​ theory​ ​ of​ ​ Judith​ ​ Butler.

This essay examines how androgyny, gender ambiguity and gender variant identities are explored, managed and promoted by an online community. I report upon research conducted through the means of participant observation within Genderfork, a blog that is concerned with gender variant issues. Most of the content on Genderfork is contributed by its users, meaning that the blog is effectively an active, community-driven meeting point for different experiences and understandings of gender variance.

I draw upon Genderfork content, and the idea of 'forking' gender, in order to examine what androgyny and gender variance mean to members of the Genderfork community, and how they negotiate these meanings in their everyday lives. In doing so, I demonstrate that multiple identities (with different investments in gender variance) intersect within the blog. I also analyse the processes by which Genderfork users challenge queer hierarchies and identity boundaries, binary conceptions of gender and gendered language. I examine how the blog acts as a site of identity
perpetuation, in which new non-binary gender understandings – such as genderqueer identity – are celebrated and reproduced. In my concluding
remarks, I argue that the experiences of Genderfork users reflect a new paradigm of gender variant understanding and expression that is of consequence to the literature of trans and queer studies, as well as gender liberation movements.

Die Definition und Kategorisierung von  Geschlechtsidentität, Geschlechtskörper sowie was überhaupt geschlechtliches Subjekt ist, hat weitreichende politische, gesellschaftliche, medizinische, rechtliche oder psychosoziale Konsequenzen für Gruppen und Individuen. In diesem kurzen text soll es um die Frage gehen, wie die Kategorie Geschlecht überhaupt konstituiert wird, wie Ein- und Ausschlüsse vollzogen werden (etwa die Trennlinie zwischen Geschlechtern und Einteilung in eine Geschlechterbinarität, bzw. dessen Aufheben, Verwischen, Re-Figurieren).
Um mich dieser Frage vage anzunähern werden zwei Zugänge zweier Theoretikerinnen herangezogen und verglichen, die ich für die theoretische Auseinandersetzung fruchtbar halte: der diskurstheoretische Performativitäts-Begriff und die Matrix der Intelligibilität von Judith Butler (1991) sowie die agentiell-realistische Performativität von Karen Barad (2017). Beide Konzeptionen, die Manches verbindet und Anderes voneinander fundamental trennt, machen Körper und Geschlecht in ihrer Art zugänglich. Ich möchte beide kurz beleuchten und  unter dem Aspekt von genderqueer besprechen: Mit welchem Zugang lässt sich genderqueer wie epistemologisch fassen?

This chapter focuses on the culturally assumed link between femininity and pregnancy. It situates itself using the feminist theories of performativity (Butler, 1990), female masculinity (Halberstam, 1998) and the queer art of failure (Halberstam, 2011). The chapter is based on ethnographic research with butch lesbians and genderqueer individuals in British Columbia, Canada. It focuses on these individuals' desires to experience pregnancy, find appropriate clothes to wear when pregnant, and not being simultaneously socially recognized as both pregnant and masculine. It argues that feminism is still needed to broaden how we gender pregnant, and to challenge the assumptions and social pressures that link individuals with uteruses to female to femininity to pregnancy and motherhood.

Background: Alongside the growth in visibility of gender identities and presentations such as genderqueer, non-binary and gender neutral, there is ridicule and backlash in wider culture, as well as more subtle invisibility and misgendering. While there exists social psychology research about negative and positive attitudes to trans people, this is restricted to those whose gender identity is at odds with their sex assigned at birth, and who identify with binary gender. Social psychology has extended to the more subtle workings of transphobia, but there is little consideration of the distinctiveness of attitudes and responses to those whose genders cannot be attributed in binary ways, and thus how these may be challenged.

Methods: In keeping with the methods of social theory, this article brings together a diverse and complementary range of conceptual fields in new ways to diagnose a novel cause and solution to these negative attitudes. Using queer theory, feminist ethics, and empirical studies in post-tolerance sociology and social psychology, it argues that negative social responses to genderqueerness stem not only from overt prejudice in the form of transphobia but from binary genderism, the conviction that there are only two genders.

Results and conclusion: This article proposes fostering greater diversity-literacy and empathy for difference as a more effective approach than minority identity-based ‘prejudice reduction’ approaches. A norm-critical approach to deconstructing gender norms is proposed, thus fostering positive attitudes to genderqueerness. It is therefore demonstrated how best to foster enabling social contexts for genderqueerness, with positive implications for the physical and social health and wellbeing of gender variant people. This approach can be applied in organizations, institutions, and by service providers who interact with genderqueer individuals, in that it can inform a shift to approaching diversity positively in ways that are not restricted to pre-determined and binary identity categories.

This conceptual framework examines how the evolving literature on authentic leadership and development can be problematized and further clarified by looking at the identity development of trans* and genderqueer students. It begins by examining the components and factors of authentic leadership, and its strengths and weaknesses. As a newly emerging leadership model, and one that is gaining attention within the fields of leadership and higher education, there are opportunities to refine and bolster it to make it applicable and useful for the leadership development of a diversity of student populations from the onset. With that in mind, this paper considers the developmental milestones of trans* individuals, specifically those who identify as genderqueer, and how some of those milestones and experiences, as well as other people’s interpretations of them, might complicate how we define and understand authenticity. The question posed here is if authentic expression of self and relational...

Originally published some time in the early 90s and reprinted in the 75th anniversary issue of Meanjin. An essay on the formation of gender and desire via the screen. Also, incidentally, probably the first thing I published that, in retrospect, is really trans.

This conceptual framework examines how the evolving literature on authentic leadership and development can be problematized and further clarified by looking at the identity development of trans* and genderqueer students. It begins by examining the components and factors of authentic leadership, and its strengths and weaknesses. As a newly emerging leadership model, and one that is gaining attention within the fields of leadership and higher education, there are opportunities to refine and bolster it to make it applicable and useful for the leadership development of a diversity of student populations from the onset. With that in mind, this paper considers the developmental milestones of trans* individuals, specifically those who identify as genderqueer, and how some of those milestones and experiences, as well as other people’s interpretations of them, might complicate how we define and understand authenticity.

The question posed here is if authentic expression of self and relational transparency are key components of authentic leadership, ones that need to be validated by leaders as well as followers, then how might binarist constructions of gender influence cisgender and gender-conforming followers to reject genderqueer people’s authentic self-expression and thus them as leaders? The conceptual framework offered provides higher education and student affairs administrators a lens through which to support the authentic leadership development of trans* and genderqueer students.

The argument of this paper is that, despite their limits, gender ‘proliferations’ like nonbinary and genderqueer are the most effective and pragmatic approaches to overcoming or dismantling the gender binary whilst also expanding the range of ‘cultural resources’ of gender in the meantime. We make this case with the political and ethical caveat, however, that it would be politically ideal for these invocations of proliferation to be complemented by ongoing attempts to challenge sex/gender itself. We first outline the many ways that non-binary and genderqueer identities are invoked by numerous commentators as either symbols of progress, or weaponised for antithetical political purposes by a coalition of forces hostile to their proliferation. We then outline a defence of these identities as ontologically, pragmatically and socially justified, with feminist and queer political potential. We will make an argument as to why the invocation of non-binary and genderqueer as identity or subj...

Abstract A United States sample of 166 transgender adults including 50 male-to-females (MTFs), 52 female-to-males (FTMs), and 64 genderqueers (neither completely female nor completely male), were surveyed about identity development, levels of disclosure of ...

Abstract Research shows that teachers’ and educators’ responses to gender diversity issues in schools either improves or limits the experiences of students. The school counsellor has an important role to play in this process by working closely with other stakeholders to advocate for transgender, intersex and genderqueer (TIG) students. Following a review of recent developments in the USA, recommendations are made and resources identified to assist school counsellors in validating TIG students, and improving school systems in pursuit of their academic, social and emotional success.

This project will focus on spoken word as a tool to continue the conversation of identity politics by giving language to identities within the queer community.  I will articulate the lack of language available to people who identify outside the binary of male and female and the search for a language to validate their lived identities.  I will then illustrate how Slam Poetry, specifically the queer subculture that exists within the Slam community, creates a viable space for such language to be created.  I will look at specific queer Slam Poets who have been a part of this conversation in the past century.