Tag Archives: sexuality

HB2: Legislating Bigotry

by Jay Parr

Last Wednesday, March 23, the North Carolina General Assembly convened in its Second Extra Session of the 2016 legislative yearan “emergency” session, with the request for that session and the proclamation that it would be held both filed by the clerk only one day before. The session convened at 10:00 AM, and a new bill was introduced in the state house of representatives. It was debated and amended and passed in the span of five hours, the final vote taking place at 3:04 PM. From there it was passed on to the state senate, where it passed its final vote a little over three hours later, at 6:29 PM. Forty-five minutes after that, at 7:14 PM, Governor Pat McCrory tweeted that he had signed it into law.


That law takes effect today, April 1, 2016. April Fools’ Day. There’s probably some joke about putting such misguided legislation into effect on this, of all days, but you can rest assured that this post is not an April Fools’ Day prank.


I’m the first to admit that I understand very little of what Governor McCrory or the NC General Administration has done in recent years, so it was no surprise to me to learn that they had done something else I found totally baffling. I was, however, a little surprised that they had convened an emergency session to do something I found totally so baffling about something that was so far from an emergency. McCrory’s next tweet, two minutes later, purported to provide something of a justification.


The “Ordinance” to which McCrory refers here is a nondiscrimination ordinance that was set to go into effect in Charlotte today, which would have added “marital status, familial status, sexual orientation, gender identity, [and] gender expression” to the list of protected statuses in such areas as housing and employment, and would have implicitly allowed transgender people to use the restroom facilities best corresponding to their gender identity. That is, it removed the old verbiage more or less requiring this transgendered woman to apply her lipstick in the bathroom with the urinals behind her.


As an aside, I found it interesting that both of McCrory’s tweets used precious characters to invoke the word “bipartisan.” That emphasis prompted me to go look. What I found was far from anything I would describe as bipartisan. The representatives calling for the special session were all Republican, with every Republican representative except one (Chuck McGrady of Henderson) joining the call. No Democrat called for it, nor did NC’s one unaffiliated representative. The thirty-six sponsors of the bill, including the four primary sponsors, were all Republican. In the House vote, every Republican representative got in line with an aye vote. Most of the Democrats and that one unaffiliated representative voted nay. When the bill came to a vote in the senate, the entire Democratic side of the aisle walked out in protest. That bears repeating: Every single Democratic state senator walked out of the senate vote in protest. There were, however, eleven Democratic representatives back in the house, mostly from relatively conservative rural districts, who for some reason or another voted aye. I guess those eleven votes are where McCrory gets his claim that it was “bipartisan.”


While we’re unpacking those tweets, let’s take a look at McCrory’s phrase about the Charlotte ordinance, “allowing men to use women’s bathroom/locker room.” If you read the ordinance deemed so objectionable as to warrant an emergency session of the state legislature, the only relevant language (on p.4, under Section 3) is as follows:

“It shall be unlawful to deny any person the full and equal enjoyment of the goods, services, facilities, privileges, advantages, and accommodations of a place of public accommodation because of race, color, religion, sex, marital status, familial status, sexual orientation, gender identity, gender expression, or national origin.” (PDF)

That language does replace some language specifically excluding “[r]estrooms, shower rooms, bathhouses and similar facilities which are in their nature distinctly private” (the struck-through language on the PDF), but it’s a bit of a stretch to portray it as opening the door for me, as a cisgendered male, to pull on a dress and go lurking about in the ladies’ room.

But that’s the bogeyman that was invoked. This guy. Lurking in the bathroom. Waiting for your wife and daughter.


For the record, that guy’s at a movie with his young niece, who wanted to wear her Cinderella dress but was worried about being teased, so he dressed up in a Cinderella dress along with her. That guy has more cojones than the entire NC General Assembly combined. But I digress.

McCrory’s tweet only works if you define a transgendered woman as a “man.” The only way to define a transgendered woman as a man is to completely ignore the complexity of sex, assigned sex, gender, gender identity, and gender expression. That is, to define a trans woman as a man, you have to insist that one’s gender expression is always dictated entirelyand solelyby the contents of his or her first diaper. You have to insist that sex=gender, always, and without exception, and you basically have to insist that your [sex=gender] equation is always binary, male or female, and deny the existence of intersex people. It’s a slippery slope, even if you dictate your definitions entirely by biology. I give you Pidgeon Pagonis, one of the hundreds of thousands of Americans born neither entirely male nor entirely female, but basically a little bit of both.


Of course, we as a culture have a history of being threatened by exceptions to binary gender. We revile people who do not conform to the gender norms of their assigned sex, and we take it so far as to view a stay-at-home dad as a worthless freeloader and the career-oriented mom who supports him as a heartless, distant, and probably unfit mother. And that’s a couple that is entirely heteronormative. A woman born male, or as she is more commonly described, a “man who wants to be a woman,” just gives Americans the willies. We are so attached to the notion of binary gender that when a baby is born intersex, our first cultural and medical impulse is to subject that baby to “corrective” surgery, to “fix” those nonconforming genitals, and we continue to do so despite the fact that those surgeries are literally a form of genital mutilation, and despite overwhelming evidence that it is both medically and psychologically damaging to the child, and to the adult that child will become. With a background like that, it’s no wonder that certain segments of our population panic at the notion of “penises in women’s rooms.”


But let’s talk for a moment about the utter paucity of evidence indicating that any transgendered person anywhere in the United States has engaged in sexual misconduct in a public bathroom, let alone sexual harassment or predatory misconduct toward a cisgendered victim. You have most likely shared a public restroom with a transgendered person on at least one occasion and never knew it. In fact, despite there being some seven thousand transgendered people for every US senator in the country, you’re more likely to be groped by a senator.


There is, on the other hand, ample evidence of transgender people being harassed, assaulted, and even killed for using public restrooms. Reliable statistics are hard to find, because many law enforcement agencies have only recently begun tracking gender nonconformity as an impetus for hate crimes, but the vast majority of transgender people report having been harassed and bullied, often in bathrooms, usually beginning as early as elementary school. Many have feared for their lives. Many have been physically assaulted. Too many have been killed. To quote an article that appeared in the scholarly journal Aggression and Violent Behavior a few years back:

“[S]ources indicate that violence against transgender people starts early in life, that transgender people are at risk for multiple types and incidences of violence, and that this threat lasts throughout their lives. In addition, transgender people seem to have particularly high risk for sexual violence.” (14.3, pp 170-179)


According to FBI hate-crime statistics for 2014 (which was only the second year gender identity was tracked), “the number of violent crimes motivated by the victim’s gender identity tripled from the year before” (ThinkProgress). Now, we can attribute that jump to a system that’s just starting to track those statistics, but if we go over to the US Department of Justice’s Office for Victims of Crime, we find this little gem about how safe any trans woman really is anywhere:

“50 percent of people who died in violent hate crimes against lesbian, gay, bisexual, transgender, and queer (LGBTQ) people were transgender women[…]. Sexual assault and/or genital mutilation before or after their murders was a frequent occurrence.” (ovc.gov)

Let’s break that quote down a little: Transgender women, who account for maybe five percent of the LGBTQ population, account for half of those killed in hate crimes. Oh, and they’re likely to get raped and/or mutilated in the process. No wonder Madeline Goss doesn’t want to go in the men’s room.


Meanwhile, over in the ladies’ room, the women who are supposed to be “protected” by this law are now legally required to share it with this guy.


Sheffield’s tweet went viral, and while he admits that “It’s super funny to think about some bearded hillbilly in a stall next to the governor’s wife while she clutches her pearls,” the reality of the situation is actually a lot darker, and a whole lot more dangerous for the trans person.

“I can follow the law and go into the women’s room in a state that’s a Stand Your Ground state with a very liberal open carry law, and if I do that, are women gonna stop and ask me if I’m trans? Or are they just going to shoot me because they think I really am a predator because all they see is some bearded guy walking into the women’s room?” (Mic)

Now, this is a guy who can pass comfortably as a cisgendered man, so in reality, he can most likely continue to use the men’s room (in a closed stall, of course) and no one will be the wiser. But what about all the transgendered folks who are early in transition and don’t pass comfortably as either binary gender? What about the genderqueer folk who aren’t comfortable on either side of the gender binary, or the intersex people who don’t biologically fit into either side of the gender binary? Heck, what about the men who just plain have a really feminine physicality? Or the women who just have a really masculine one? Is it justice to force these people into an artificially imposed binary? Is it justice to force them into the room where they are exponentially more likely to be harassed, bullied, assaulted, and even murdered? All so we heteronormative cisgendered folk can avoid maybe being a little uncomfortable? I mean seriously, which bathroom would you have this person use?


Let us not forget that transgender people are already a threatened demographic. Reliable statistics are hard to nail down, because the population has been largely ignored by law-enforcement agencies and social-science researchers alike, so the numbers that are available are usually self-reported and from relatively small sample sizes, so they tend to have wide margins of error. But what they do tell us without a doubt is that most transgender people experience harassment and bullying, usually beginning at a young age, and often coming from figures of authority. They tell us that somewhere around half of transgendered people are rejected by their own families. They tell us transgendered people are orders of magnitude more likely to be homeless, or to be denied basic services, or to have significant mental health issues such as major clinical depressiongee, I wonder whyand that somewhere between one third and one half of all transgender people have attempted to commit suicide at some point in the past.


If you need something a little more personal than statistics, and if you feel like watching a brilliant movie that’s admittedly a little hard to watch, pop over and check out Boys Don’t Cry (1999), starring Hilary Swank in what is arguably her best acting turn ever, as 21-year-old trans man Brandon Teena, who was raped and murdered in 1993 when his cover was blown (Wikipedia). Here’s a trailer that links right to the full-length film.

The McCrory administration and the General Assembly don’t seem to have sought out any of these statistics, or to have considered the impact their actions would have on an already-marginalized and endangered population, before springing into action. Instead, they seem to have done just as they did with Amendment One a few years ago. In yet another decidedly anti-intellectual action, they seem to have acted on ignorance, out of irrational fear of an unsubstantiated bogeyman, to protect a privileged class from having to potentially step outside of their comfort zone a little, and in the process, throwing an already underprivileged classof folks people who are already marginalized by society and by the legal systemunder the bus.


As for McCrory’s rhetoric of the Charlotte ordinance “putting our women and children at risk,” that sounds to me like a thinly-veiled version of Hermann Goering’s “[T]ell them they are being attacked” tactic. After reading some other analyses of HB2, I’m also not entirely certain to what extent the whole mishegas was about some of the other powers that were quietly wrested from the municipalities and consolidated at the state level, such as the authority to determine the terms for public-bidding contracts or to set local a minimum wage. We don’t have space to explore those details here.


Looking at this issue from a more global perspective, I have to point out the fact that all-gender toilet and bathing practices have been common throughout much of the world and throughout much of history, and at levels of social organization ranging from nomadic bands to advanced state-level societies. In much of the world men and women and children, young and old alike, have bathed and do bathe in common, communal spaces, and have and do use common, communal toilet facilities. In some cases those are little more than latrines. In some cases they are advanced bathroom facilities that are designed from the ground up to be shared by members of either (or any) gender. They are almost universally a safe space, policed by the guidelines of community etiquette and often by an additional subset of bath- or toilet-specific etiquette, and they are almost never a space marked by heightened sexual energy, harassment, or bullying.


If we could adopt attitudes more like that in the US, it would certainly take some of the angst out of this who-uses-which-bathroom issue. Unfortunately, I don’t see that happening anytime soon. We’re too steeped in our puritanical taboos about any sort of bodily functions, and our insistence on equating any level of nudity with sex, and our amazingly strong cultural taboos about sexuality and sexual expression outside of a very narrow set of parameters driven mostly by, interestingly enough, the marketing industry.

Maybe if we could get the marketing industry to normalize nonbinary gender, then we wouldn’t have laws that force someone (who just needs to pee) into a situation where (s)he is quite so likely to encounter violence just for existing. Maybe we could create a culture where someone doesn’t have to carry these cards around in his pockets to try to defuse the situation that is sure to arise.


The silver lining to all this just may be that it seems to have opened up a new conversation about trans issues. Maybe, just as Amendment One did, it will help raise enough awareness to tip the balance of public opinion. That’s the best possible outcome I can think of. But until this situation is solved and trans folk can safely use the bathroom that corresponds to their gender identity, the bathroom in my office is open to anyone who needs it. It’s the least I can do.


When Two Chicks Get Married…

by Joyce Clapp


This Saturday it’s October 11 again, so it’s National Coming Out Day again.
Last year I rhapsodized about how much I love working for UNCG. And I still do. However, this year my brain isn’t as much on sexuality as it is on gender, gender roles, and being gender non-conforming.

Currently, I’m teaching a face-to-face course on race, gender, and social class inequalities. These last couple of weeks in particular, we’ve been talking a lot about gender roles and sexuality, and how these two separate concepts are so intertwined in society. We live in a heteronormative society that takes its cues on how you’re supposed to act in relationships from our gender roles. When you don’t fit into either the gender or sexuality mold that society expects, you’re left without a cultural scaffolding to guide your interactions with other people and in relationships. Additionally, sometimes other folks don’t quite know what to say to you.

“So, who proposed?”
“I did, but she knew it was coming.”

gay-lunchThis past December, I had the great pleasure of asking my now wife to marry me. She knew I was going to askin my world, you don’t ask questions like that if you don’t know the answerbut nonetheless, the evening of the proposal came and we were both incredibly nervous. I was proposing on campus (after all, it’s gorgeous, my work at UNCG is a huge part of my life, and it seemed way nicer than in my living room with the dog and the roommate trying not to pay attention to what we were doing). Originally, I’d intended to ask her in front of Minerva, but my wife guessed that, so I fell back on my second favorite spot on campus: the round pavilion on the side of the School of Music Building.

She’s currently living several states away while finishing her degree, so I’d promised her a bit of a campus tour. However, every time I stopped to tell her about something, she started getting more nervous (thinking that it was time), so we finally just wandered back to the School of Music. I’d had this great speech planned that zoomed out of my head as soon as it was time, and instead I just said “Lee, will you marry me?”

She said yes. We both sniffled. And then I asked her to ask me, and she did. And yes, I said yes.

(We both wore engagement rings. There was never any question.)

“I know, I know I shouldn’t ask this… but when two women are out on a date, who pays?”
“Did you really just ask me that?”

So, after the proposal and traipsing around campus in the dark, we took our dressed-up selves out to an amazing seafood dinner (I paid, her being the “broke college kid” that she is), and all was right with the world. Which brings me to this: When you’re out to eat, pay attention to the dynamics of the check drop. The check usually gets dropped in front of my (male) roommate; my card with my picture on it has gotten dropped in front of him, as well (and he has several inches more hair than I do). On the other hand, when my wife and I are out together, waitstaff approach the table, and then pause for a moment before carefully placing the check in the middle of the table.


“So, who cooks?”
“I do. I have a gluten intolerance and she’s worried about poisoning me. And I like to cook. She does the dishes though.”

This is not news to anyone who’s in a same-sex relationship, but since folks don’t know what to say sometimes, you get a lot of questions. Sometimes you get a lot of nosy questions. Sometimes folks are just curious. But all of the questions get back to gender roles; often folks have real trouble considering how you might structure a relationship with two women, two men, or two genderqueer folks. The woman cooks and the man sits in the living room with a beer, right? Feedback that I get from students in class lets me know that many students are being raised in homes with non-traditional gender roles; however, I’ve also heard really heartbreaking stories from female students about being expected to do all the heavy lifting in households where fathers and brothers were not doing their share. We may try to assert that we live in a post-racial society these days, but no one even tries to make that assertion about gender. We know better.

“So…who…you know…who’s the guy?”
“Are you really asking this?”
“Yea, I guess I am.”

I’m gonna let Mae Martin take this one for me

I feel like I frequently have this exchange with my straight male friends where they are like, "Oh, you are a lesbian, that's awesome. That's cool. But your relationship with your girlfriend which one of you is the man of the relationship?" Like fair enough question, but I am like we are genuinely both women, that's kinda the point. That is the essence of the arrangement that we have made. "I know, but which one of you represents the man?" And it's like saying to a vegetarian, "Oh you are a vegetarian? That's the best. Which part of the salad represents the pork chop?" No, it's made of vegetables. Which vegetable wears the strap-on is really what they are asking. The answer is: All the vegetables. Even the long-haired vegetables sometimes wear them. And when they do it's very exciting for the short-haired vegetables.

See, there is no “guy” in the relationship; we’re both just us. I cook. She does the dishes. Unless she needs to study, and then I do them. She mostly takes out the trash and recycling. Neither of us works on cars; we both have a little knowledge (her more so than me), but we don’t like to do it and we’re happy to pay other folks to do it.

She wears men’s clothes all the time but is way more particular about her looks and painting her toenails than I am. I keep my hair short most of the time (I grew it out for the wedding, but right now it’s high and tight), and wildly vary shaving my legs and painting my nails. There are mornings when my room resembles the clothing scene from The Great Gatsby, because nothing feels rightnot men’s clothes and not women’s clothes, and while UNCG may be pretty laid back, I still can’t go teach class in my pajamas.


She can drive anything on wheels (having driven trucks through Iraq during Operation Iraqi Freedom), but she prefers automatics because of a bum shoulder. I prefer to drive a stick. I kill the spiders (she’s terrified of them), and she reaches the stuff on high shelves (being nearly a foot taller than I am). We’re still working out a lot of this (see also: long distance marriage), but whenever we do work out something, it’s because it’s the solution that makes sense, not because society tells us that one of us is supposed to take out the trash or fold the clothes (answer: she’s a lot better at that than I). Opposite sex couples have this process of negotiation to go through as well and often go for the “makes sense” solution, but they also have a lifetime of socialization and culture behind them as well (for better or worse).

Gender is in everything we do; our society eats and breaths gender in a way that we don’t notice when we’re in the middle of it. We still have terrible levels of inequality in our society (we’re still discussing women’s earnings as a percentage of men’s, for example). And when we get down to people’s lived experiences, the differences can become even more stark: ask Ben Barres, who was infamously told that his “sister’s” work wasn’t as good as his. (And we’re not even getting into issues of violence or job discrimination against trans* people, or that some days, there just isn’t a box for you on forms, because I don’t have those emotional cycles today.)

“What did y’all do about last names?”
“Well, we had the same options any couple has, right? One person takes the other name, you hyphenate, you both keep your name…”
“Yea, I guess so. Huh.”

The takeaway is that living sexuality and gender is sometimes super messy, but a lot of times it just is what it is; mostly we’re just a normal old couple doing boring old couple things like work and walking the dog. As I’m fond of telling my students, no matter who is in the relationship, someone has to buy milk and someone has to walk the dog and someone has to grade papers. I’m just glad that I found my person that I want to buy milk with for the rest of my life.


A few resources:

Link to UNCG Pride on Facebook

UNCG Pride on Facebook

UNCG Safe Zone

National Coming Out Day page at Human Rights Campaign

Pornography For—and As—Education?

by Ann Millett-Gallant

"Belle Knox."

“Belle Knox.”

As a college professor and a resident of Durham, NC, I have been following the stories in the local, national, and even international press about the Duke University student known as “Belle Knox” (or “Lauren” in some articles) who has been performing in pornography to pay her tuition. If you’re interested in reading along, you can check out these articles from The Duke Chronicle, WNCN, The News and Observer, The Washington Post blog, The Huffington Post, Gawker.com, and UK’s Independent.

I am fascinated by the articles written about and by this, shall I say “candid,” young woman, who declares her rights to own and display her sexuality. She is repeatedly quoted as saying she does the work to make money to pay for her $60,000+ per year tuition to Duke.

She wrote this blog about her experiences for XOJane, and as a follow-up article, she addresses the responses she received from the first article. In these pieces, Belle Knox asserts her rights to participate in pornography and to own her sexuality. She also responds to the criticism and harassment she has received in response to her story, saying that no one has the right to judge or vilify her.

The issues raised by this case relate directly to two of my BLS classes, Photography: Contexts and Illusions (BLS 345) and Representing Women (BLS 348).

Cindy Sherman, Untitled Film Still #6, 1977.

Cindy Sherman, Untitled Film Still #6, 1977.

In Photography, we study the work of Cindy Sherman, who photographs herself in the guises of stereotypical film characters (the housewife, the femme fatale, and the victimized girl of horror movies, for examples), women in art historical portraiture, and mythological, monstrous female forms to critique and parody the representation of a “Woman” across visual culture, specifically as a fantasy persona constructed through the male gaze. Sherman’s strategic role playing in the images articulates the artificiality of her staging and asserts ideas that identity is a performance.

Sherman also makes works that critique the pornography industry specifically. She photographs herself in excessive compositions or uses prosthetic or mannequin bodies to recreate explicit porn-like poses. Her images attempt to frame how these images are staged and strategically non-lifelike.

Cindy Sherman, Untitled #255, 1992.

Cindy Sherman, Untitled #255, 1992.

(Follow this link to see more of Sherman’s work at MOMA).

Lyle Aston Harris and Renee Cox, Venus Hottentot 2000, 1995.

Lyle Aston Harris and Renee Cox, Venus Hottentot 2000, 1995.

In Representing Women, we analyze the work of Renee Cox, who also photographs herself in the poses and costumes of various dubious roles for woman. These works satirize and critique the ways women, particularly black women, have been objectified in visual culture historically.

(See more of Renee Cox’s work at her website here).

Renee Cox, Olympia's Boyz, 2001.

Renee Cox, Olympia’s Boyz, 2001.

These classes debate how effective Sherman and Cox are in their postmodern parodies. Many students feel these artists are simply contributing to the profusion of visual culture that objectifies women’s bodies. I wondered about the Duke student’s actions and whether they could be thought of as performative acts. Maybe she is working within the system of pornography to expose its problematic history. Perhaps she is acting in the traditions of Feminist icon Gloria Steinem, who was employed as a Playboy Bunny in New York’s Playboy Club in 1963. Steinem then wrote a two part article for Show Magazine exposing how women were treated in the clubs. Here are links to a scanned PDF copy of her essay on the subject and an article about her acts in the New York Times from 1985.

Gloria Steinem as a Playboy bunny.

Gloria Steinem as a Playboy bunny.

Is Belle Knox doing research for an exposé? Is she gaining experience for the future career goals that she claimed on ABC’s The View, where she stated that she plans to pursue a law degree to advocate for Civil Rights, and particularly women’s rights? Is she a Feminist?

I still have these questions, and found this provocative article, written by Duke professor Robin Kirk, which raises more issues.

In the article, Kirk underscores the role pornography has played in the objectification and abuse of women, historically and specifically on the Duke campus. Pointing to more distinctly Feminist forms of pornography, she questions what is Feminist or even avant-garde about the student’s performance in this media.

My questions mount! I was particularly moved by seeing Belle Knox speak on ABC’s The View on Monday March 17, as she was interviewed by Whoopi Goldberg, Sherry Shepherd, Jenny McCarthy, and Barbara Walters. I was disappointed that no one on the show spoke of Barbara Walters’ own experiences with pornography, or the display of women’s bodies. In 1962, in an act similar to Gloria Steinem’s, Walters was a Playboy Bunny for a day and reported for NBC’s Today Show. Here is an article about the event with a clip of the story.

On The View, the 18 year old student reported that she has made 25-30 films, for which she was paid $1000-$1500 each, and that her parents supported her positions. She also spoke about the hostile reactions of others when her story was exposed: People have declared she should be expelled from Duke, or even raped; she has received thrash thrown at her and numerous death threats. I found her to be very intelligent and eloquent in speaking about her beliefs and defending her actions, as well as every woman’s right to ownership of her sexuality.

Belle Knox on The View.

Belle Knox on The View.

The co-hosts were varied in their reactions. Whoopi Goldberg said she understood why the student has said she felt “empowered” by doing the films. Sherry Shepherd, who tends to be the most morally conservative of the group, was almost in tears as she said that her heart broke for the girl and expressed how she would feel if any of her female family members “sold” their sexuality. And although I respect and support many of the Duke student’s positions, I shared Shepherd’s sadness, not from personal or familial experiences of my own, but from thinking about the woman (as well as men, AND children) who have been and continue to be exploited, degraded, and abused in venues of pornography. I would advocate the rights of the Duke student’s and other artists’ and Feminists’ participation in these venues, most especially when their projects intervene on and critique the traditions within they work. And as an educator, I see these acts as stimulating material for conversations and debates about key contemporary issues.


* Update: Condé Nast’s The Scene has produced a 25-minute web documentary about Miriam Weeks and her alter-ego Belle Knox that may be worth a watch:


Come On Out! It’s National Coming Out Day

by Joyce Clapp

Banners at Elliot University Center

Banners at Elliot University Center

I took this picture outside of the Elliot University Center last week, and posted it to my Facebook, along with the caption “I do so love working here”, and it’s true. I’m truly lucky in where I work, and I’m lucky that I can be out at UNCG.

UNCG is proud to celebrate LGBTQ History Month

“UNCG is proud to celebrate LGBTQ History Month”

I’m a professor in the Sociology department in addition to working with the BLS Program, and one thing that we social scientists talk about a lot is privilege. Being out carries privilege and is a privilege, even if we don’t always think of it that way. Being out requires supportive coworkers, family, friends, and communities. Being out involves hoping that you’re not at risk by virtue of being out. At risk can mean many things—being at risk physically or at risk for being fired (sexuality is not a nationally protected EEOC class, and is not protected in North Carolina). We worry about the risk of losing friends or family. We worry about being the target of bullying.

However, being out is also important, for those of us who live and work in places where it is safe to be so. Being out normalizes not being straight and having a non-standard gender presentation. The more we’re out, the more it’s safe to be out—until, hopefully, it will be safe for everyone. Until then, those of us who can be out should be out, and shouldn’t criticize those who can’t in the circumstances they’re in.

National Coming Out Day logo by Keith Haring (1988)

National Coming Out Day logo by Keith Haring (1988)

So, in honor of National Coming Out Day, I just want to say that my name is Joyce. I’m genderqueer, a masculine-leaning woman, or just a woman depending on the day and how I’m contrary I’m feeling that day. (“Why do I need to qualify as ‘masculine-leaning woman’?  Can’t ‘woman’ just look like this? Why do we have to attach adjectives to it?”) I’m sapiosexual, pansexual, or bisexual depending on the audience and how much explaining I feel like doing. I also teach sociology, read too many books when I have time, love to cook, and live with the cutest dog on the planet (who is very lucky that he is so cute).

UNCG is not perfect on these issues—no institution is. But UNCG is good. I feel so lucky to work in a place where I can post something like this on a school blog, or mention my sexuality in class (in context, of course—we were discussing minority and majority relations) and have it not be a big deal. I’m sure someone has thought something about it at one point or the other, but I have never had one person criticize my sexuality or gender presentation in going on seven years at UNCG, and that’s an amazing thing. Our society has changed so much in the last few years, and I would never have dreamed many years ago when I first came out, that I’d be able to live in the society we do and write something like this. Here’s to things continuing to get better, for all of us—no matter who we love or how.

So, happy GLBTQIA2 history month, and happy National Coming Out Day!

A few resources:

Link to UNCG Pride on Facebook

Link to UNCG Pride on Facebook

LGBTQ Community at the Office of Multicultural Affairs

UNCG Safe Zone

National Coming Out Day page at Human Rights Campaign