TRANSforming Sociology

This post seeks feedback on transgender experience in the academy and sociology specifically, and comes from the Sociologists for Trans Justice subcommittee regarding the creation of interdisciplinary best practices for departments, chairs, faculty, and staff.

As an undergraduate student, I sat down in my sociology department’s Deviance & Society class, exhausted from a rough semester. This wasn’t my first sociology course, and I had grown tired of the ubiquitous cissexism in class after class – be it theory, gender, or any other topic. I always expected the worst, but did not anticipate what would happen this fall morning. The professor began excited and full of energy, ready to discuss rape, sexual violence, and sexual harassment. To begin, she stated that one in three women in Utah (the state we were in) experienced sexual assault. “I want us to realize how many people in this room this affects,” she remarked, and began counting those she assumed to be women in the room. “One, two, three; okay, you raise your hand.” She went around the hundred-seat auditorium repeating this until she reached the final seat. I felt my body clench, and my legs began shaking anxiously. I didn’t know what to do. Would she count me? Would she ignore me?

I know that people rarely see me as a woman. As a nonbinary trans femme, even when I am presenting in a stereotypical feminine manner, people too often only see me as a very flamboyant gay man, but she knew, from prior conversation, that I wasn’t; yet she still ignored my presence in the count. Trans people experience high levels of sexual assault, with 47% of respondents in the most recent National Transgender Discrimination Survey (2015)[i] reporting sexual assault at least once in their life. These rates are even higher for nonbinary folks (55%) and people of color (65% American Indian, 53% Black, 48% Latinx, 58% Middle Eastern, and 59% multiracial), and even higher for nonbinary people of color (74% American Indian, 65% Black, 55% Latinx, 62% Middle Eastern, 67% multiracial). I have never been assaulted, but I have experienced sexual harassment and unwanted touching that I had little recourse to escape. When my experience and the experience of people like me was ignored in class, I had no idea how to feel other than to realize that violence against trans/nonbinary people would continue to go unnoticed.

Experiences like these, as I already stated, are not isolated to one sociology professor or one class or even sociology as a field. Cissexism pervades academic discourse, pedagogy, and methodology, and it is critical that academics begin to tackle it. Sociologists for Trans Justice (S4TJ) officially formed in 2016 with a mission “to support trans, non-binary, and intersex scholars in sociology; to advance trans and intersex studies; [and] to increase public understanding.”[ii] As part of this group, two other scholars and I comprise a sub-committee regarding the creation of an interdisciplinary best practices guide for departments, chairs, faculty, and staff.

Part of this work has involved pouring over the literature regarding the experiences of trans/nonbinary students, staff, and faculty, as well as recommendations for change. This expanding literature includes whether to ask pronouns or not; whether professor’s should state their own pronouns; altering syllabi to include trans/nonbinary scholars and scholarship; reframing analyses and discussions outside of a cissexist frame; the need for mentorship of students, staff, and faculty; the transformation of institutional policies regarding name/gender marker changes, bathrooms, and housing; and the role of faculty in facilitating justice. Despite the growth of this literature, it remains limited in topic, scope, and focus.

Thus, as members of S4TJ, we are seeking feedback from sociologists. We seek comments and responses from trans/nonbinary and intersex scholars regarding your experiences in sociology and academia, and recommendations you have for transforming the field and higher education. We also seek comments and responses from cisgender scholars, department chairs, and other administrators. In what ways does your department facilitate cissexism, and what information do you need to challenge this?

It is critical as scholars that we work to ensure not merely the inclusion of trans/nonbinary and intersex folks in higher education, but to foster a critical trans politics. Critical trans politics “demands more than…recognition and inclusion, seeking instead to transform current logics of state, civil society security, and social equality” (Spade 2011: 19)[iii]. Inclusion remains limited in ensuring that students have access to an equitable and representative education and that faculty and staff are ensured equity, agency, and legitimacy within their respective departments. Individuals can be included into any space without its actual transformation. However, trans/nonbinary and intersex scholars deserve more than entrance into a bed of thorns. We deserve programs in which we can collaborate, connect, and think, bringing our whole selves into our work in order to facilitate critical knowledge production.

Additionally, the harm and violence produced within academia must recognize the stolen land we occupy, the Indigenous lives lost in the settlement of these so-called United States (and elsewhere), and the ways in which inclusionary politics and “multiculturalist” politics often delink sexual and gender violence from racism and white supremacy. “The protection of sexual orientation [and gender]…is narrated as racially neutral” (Ellison 2015: 332)[iv] although the actual harm never is. Thus, our work must ensure that the lived experiences of trans/nonbinary and intersex individuals of color are centered, that trans/nonbinary and intersex people are afforded agency, leadership, and power within academia, and that our work remains vigilantly intersectional.

Justice work and its production is never an isolated event or an individual project. It is a collaborative and coalitional process, and we need your help to ensure that the information we are providing actually meets the needs of trans/nonbinary and intersex scholars. Please, comment on this article and tell us what you need as a trans/nonbinary and/or intersex student, staff, or faculty member to see trans justice manifest within academia. Cisgender staff and faculty, please, comment and let us know what information you are lacking and what challenges you need assistance in facing. If you wish to provide feedback, you can send an email response to wewritewhereithurts@gmail.com (these will be forwarded to the committee and trans justice organization), titling the subject, “Best Practices.”

[i] James, Sandy E., Jody L. Herman, Susan Rankin, Mara Keisling, Lisa Mottet, and Ma’ayan Anafi. (2016). “The Report of the 2015 U.S. Transgender Survey.” National Center for Transgender Equality. Retrieved December 3, 2016 from http://www.transequality.org/sites/default/files/docs/usts/USTS%20Full%20Report%20-%20FINAL%201.6.17.pdf.

[ii] Sociologists for Trans Justice. 2017. “Our Mission.” Retrieved December 3, 2016 from http://www.transjusticesyllabus.com/s4tj/.

[iii] Spade, Dean. 2011. Normal Life: Administrative Violence, Critical Trans Politics, and the Limits of the Law. New York City: South End Press.

[iv] Ellison, Treva. 2016. “The strangeness of progress.” In E. Patrick Johnson (ed.) No Tea, No Shade: New Writings in Black Queer Studies (pp. 323-345). Durham, NC: Duke University Press.

Creating Homecoming Queens – a southern gothic bi+, poly, and trans love story

In this post, J. Sumerau reflects on the process of composing and publishing Homecoming Queens, a southern gothic bi+, poly, and trans love story set in the south and based on their experiences as a bi+ poly trans person and researcher collecting stories of other sexual and gender minorities throughout the past couple decades.

Earlier this month, my third novel and second book in the Social Fictions Series of sociological based novels – Homecoming Queens – was officially released. The novel is a southern gothic bi+, poly, and trans love story based on hundreds of formal and informal interviews with sexual and gender minorities throughout the southeast I’ve collected over the past couple decades as, first, a curious bi+ trans and poly kid and later, as a researcher focused on sexualities, gender, religion, and health in the lives of sexual, gender, and religious minorities. In this post, I elaborate on the background and creation of the novel after doing so with Cigarettes & Wine, my first research based novel, has been useful both for readers interested in my work and fellow teachers using my stories to teach sexualities, sociology, gender, LGBTQIA studies, and Southern studies in classrooms to date. For more information about the novel or to purchase it, see here.

Background

Like many aspiring novelists I have met in my life, I dreamed of writing the next great American novel around the same time I was finishing college a decade ago. The seeds for Homecoming Queens emerged in early failed attempts to do this back then, and in fact, the scene in the diner between four of the main characters near the end of the book comes from an experience between four people I witnessed – including being in the diner scene of real life I recreated in the novel – over a decade ago. Like many other writers across genres, I have my favorites, and the southern gothic traditions of the likes of Toni Morrison, Flannery O’Connor, and William Faulkner have always spoken to me via the use of real world complexities, the ways the past shapes and becomes active in the present, and the fine lines between the darkest and brightest moments of love, pain, and life itself. Homecoming Queens began as an entire handwritten journal in 2007 wherein I sought to translate small town life in Georgia through the eyes of a brilliant, older African American neighbor I had who told me so many stories about the world at the time in what was, in hindsight, a poor attempt at writing like other southern gothic writers – especially Toni Morrison – I worshiped then and now without the skills to do it myself in my own voice at the time. It was a learning experience that got put in the background of so many other failed novel attempts in my life at the time.

Fast forward to the year 2016, and the completion of my first novel, Cigarettes & Wine, and I found myself thirsty for trying to write more novels without any clue if I could do that well or publish the first one. I was celebrating the legalization of my primary life partnership, and began asking about the idea of Homecoming Queens in conversations with my spouse and my best friend. For some reason I still can’t explain though I’m beginning to agree with now, neither of them had any questions or doubts about my ability to write more novels, and both thought I should try it out since I had just resurrected my first novel from an earlier failed attempt in college and was well enough situated in academic and public writing credits to have the time and space to commit some time to fictional endeavors without other parts of my career falling behind. This led to priceless patience on both of their parts as I talked and ran through scenarios and data I had for the next novel relentlessly on late night walks, phone conversations, and over lunches and dinners for a while. I was more than a little fixated and obsessed in hindsight, and I was lucky enough that they were okay with that and supportive of it at the same time.

I was also repeatedly listening to the newest album by one of my favorite – and in my opinion, one of the most talented ever – songwriters. The entire album, Brandy Clark’s Big Day in a Small Town, was about small town adventures and experiences with a mixture of humor and heart. I kept coming back to the song “Homecoming Queen” and the memory of the former homecoming queen friend who moved back to her small town with her two spouses, and things that happened to them, good, bad and in between, in the process. I also kept talking about this one story, and how it related to so many other stories from my own life and the lives of others I had spoken to in the south with my patient supporters. I also thought about what it would look like to illustrate my own primary romantic relationship structure in terms of how it worked, how our rules were set up for each of us to always get what we want together and individually, and how other mono, poly, and fluid (sometimes mono, sometimes poly) unions operated. Finally, I started thinking about both how many things from the past are prevalent in the nation today, and my experiences (on both sides of mentor / mentee relationships over time now) of the different ways trans and other queer kids find community, support, rejection, and / or struggle in the world as they try to be themselves. These were the threads that I would weave together to create the novel.

Data and Methods

I began crafting character profiles and a small town that could be any southern small town, and looking at all these things as homecomings of a sort that happen in between the various connections and disconnections we each experience throughout our lives. I followed the same process I do in many qualitative and quantitative studies and outlined in relation to Cigarettes & Wine in a previous blog post. The data points from real people’s lives and stories – and my own lives and stories to date – became the ingredients for the town, the characters, the conflicts, the tensions, and the narrative arcs of the story itself. Even more than in Cigarettes & Wine – or my independently published novel Essence – I crafted a tale that could be anyone or anywhere in the places I have seen, lived in, and visited in the south over the years, and created a story where, as friends have said about each of my books, I was both everywhere and nowhere in the book at the same time. As I’ve done in other works, maybe it’s the researcher inside me, I once again also only used events and experiences that had happened to a wide variety of people in different ways, at different times, and in different settings to capture an overall set of common – or as we say in scholarship, generic – experiences anyone could potentially relate to, experience, or know of in the lives of other people to demonstrate both possibilities and probabilities in the world.

Results

As I’ve noted with the first two novels in conversations individually, in classrooms or at conferences where I’ve been invited to talk about such things, or otherwise, I do not believe it is ever up to the writer to gauge the results of the composition. I feel the same way – as many people know from other speeches related to my academic, journalistic, public, and other writing – about everything I write. It is up to the audience to decide what the book means in terms of messages, merits, and ideas, and I leave it up to audiences to figure such things out. I know what I sought to do. I sought to, as always, offer a realistic portrait of some of the many ways – good, bad, and everywhere in between – queer life takes place in the south, thrives and continues in the face of support and opposition, and speaks to broader norms and patterns in cultural notions of sexualities, romance, gender, family, history, relationships, and lives. I don’t know or want to decide what others will think of the work, but I feel confident that I accomplished what I wanted to do with the book and early responses to it (both good and bad) have suggested as much.

Instead of trying to ascertain any concrete result or metric, when I think about Homecoming Queens as a now published work available for purchase by anyone, I think about the stories that have and continue to inspire me, that others have kindly shared with me so many times over the past couple decades, that resonate with me in cases of both similarity and difference, and that speak to a much wider, more complex, and more varied Queer existence then I can usually find in academic or mainstream media portraits and publications.

If those last couple of lines sound familiar, it is because they are copied directly from my thoughts on Cigarettes & Wine right as it was published, and you could continue down that set of paragraphs in that blog with Homecoming Queens as well because, for me, the goal is the same. For me, these stories I write – like any other research or art or writing that blurs (or Queers) such distinctions – is about the same thing, revealing the beauty, complexity, pleasure, pain, and wonder of Queer experience in its many forms, places, and continuations for as many of us and as many others as possible in ways people can relate to, think about, and consider as they navigate the complexity and possibility of the world in their own lives and their treatment of others they may encounter.

Roman Historians: Unreliable Narrators? Part 1 of 2

Cheryl Morgan is a trans woman, a writer, publisher and broadcaster. She is co-chair of OutStories Bristol, an LGBT local history organisation. She has delivered papers on many aspects of trans history and trans characters in literature, and is a regular speaker at LGBT History Month events. She tweets from @CherylMorgan. In this two part entry, she examines Roman history through a trans inclusive lens presenting one case below and another in part two coming next week. 

The Roman period has a great deal of attraction for historians because we have so much written history. It was one of the more popular literary forms of the period. However, almost all of the history produced by Rome was written by well-to-do, middle-class men. That needs to be taken into account when evaluating what was written. Rome was a very patriarchal society. Indeed, words like patriarch and virile derive directly from Latin. Roman historians are therefore particularly unreliable when discussing matters of gender. How we, as modern historians, interpret what they wrote is critically important.

From a trans history point of view, one of the most important Roman figures is the boy emperor, Elagabalus, of whom it is said:

“He carried his lewdness to such a point that he asked the physicians to contrive a woman’s vagina in his body by means of an incision, promising them large sums for doing so.”

Was Elagabalus, therefore, an early trans woman, or is this simply a lie made up to discredit him?

Martijn Icks, author of the most recent biography of the emperor, The Crimes of Elagabalus[i], favours the latter explanation. The quote above comes from Cassius Dio (Dio 80:16), who was a contemporary writer. However, Dio’s work was not written during Elagabalus’s lifetime. It was, instead, written during the reign of Severus Alexander, a man who was probably responsible for ordering Elagabalus’s murder.

Icks argues that both Cassius Dio, and Herodian who wrote at the same time, would have been obliged to discredit Elagabalus in their work. Herodian makes no mention of the transgender story, whereas Cassius Dio goes all-in on the effeminacy theme, invoking the legendary Last King of Assyria, Sardanapalus.

The idea that people from the East were dissolute and effeminate was very popular in Rome. The fall of the Assyrian empire was put down to the degeneracy of its last monarch. This story was believed true at least as far as 1821 when Lord Byron published a play about Sardanapalus, and 1827 when Delacroix used the king as the subject for an oil painting. Thanks to modern archaeology we now know that the whole story was a nasty piece of Greek propaganda, and that Sardanapalus never existed, but the proudly virile Romans doubtless lapped it up.

Icks, then, concludes that Cassius Dio is using the fact that Elagabalus was born in Emessa – modern day Homs in Syria – to tar him with the suspicion of effeminacy. The whole transgender thing is just gossip. How could such a story be true?

What Icks doesn’t consider is that the East really wasn’t as misogynistic as Rome. It was home to the cult of Cybele and her castrated trans-feminine followers, the Galli. Many other similar cults existed, and there are suggestions that the practice can be traced all the way back to the worship of Inanna in Sumer.

In Emessa the equivalent goddess was Atargatis. Elagabalus was known for his devotion to the gods of his childhood home. As emperor he was known as Marcus Aurelius Antoninus Augustus. The name Elagabalus was given to him after his death because of his fondness for the Syrian god, Elagabal. The idea of a man being transformed into a woman would have been more familiar and acceptable to Elagabalus than to most Romans.

So is Icks perhaps too suspicious of his source? It is impossible to say. What I can say is that, as a trans woman myself, I am rather more likely to believe that Elagabalus was questioning his (her?) gender. Icks, who is presumably a cisgender man, might be too willing to dismiss such a possibility.

While historians these days might be inclined to dismiss the lurid stories about Elagabalus as mere gossip intended to discredit, much less leeway is granted to Nero. He may not have done all of the terrible things attributed to him, but he was certainly a very strange man. Members of his court, understandably, get tarred by association. This, inevitably, allows historians from both Roman and modern times to vent their disgust of anyone who transgresses gender norms, as we shall see in Part 2.

[i] The title of the book comes from a line in the Major General’s song in The Pirates of Penzance by Gilbert & Sullivan

Dear Cis “Gender” Researchers: Stop Erasing Trans* People (Part 3)

The author of this post is a transgender person conducting research on higher education in the United States. In Part One, they explained problems that emerge when cis researchers approach gender and transgender experience without paying attention to their own cis standpoints, assumptions, and biases, and issues this may cause for trans and gender nonconforming populations. In Part Two, they shared the first part of some explanations from cisgender allies seeking to do transgender-inclusive work as an illustration for ways cis researchers may approach gender in more expansive, inclusive, and empirical ways beyond cisgender binaries and assumptions. Here, in Part Three, they share the rest of their informal interviews with these scholars picking up at question 3.

  1. How do you hold yourself accountable for gender-expansive praxis?

Scholar #1: I try to be honest with myself about … if I’m really asking those questions and pushing on those assumptions consistently.  I look for feedback from folks who are not cis, and who are knowledgeable about trans* sexual violence, and I welcome it.  I step back when I think I might be going down a scholarly road that isn’t my place.  I’ll always seek to amplify and center the voices of actual trans* scholars in these areas, because my contribution (as I see it) is really about challenging cis folk to do better, but not to speak for or in place of trans* scholars or survivors.  Lately, I’ve been focusing my energy on challenging the poor practices of national organizations, like ATIXA and ACPA, who continue to market “solutions” to sexual violence that either ignore or obscure the complexity of these issues.  Recently, for example, ACPA sent out several promotional emails about the Peter Lake seminars which focus entirely on “compliance” (the program is even called, problematically, Compliance U.) and which totally disregard the social and cultural complexities of prevention work.  This seems quite at odds with ACPA’s broader commitment to approaching change in higher education through an anti-oppression lens, and it’s concerning to me.

Scholar #2: I think that holding myself accountable starts with my inner work.  I’m the first to acknowledge that I’m a work in progress and don’t always get it right.  But when I have a situation where I perhaps misgendered someone or don’t adequately understand something, I work to take responsibility, apologize, and then get to work to learn more.  I read articles and seek to learn more about gender-expansive praxis, whether that’s staying current on the terminology, listening to discussions on issues that pertain to gender diverse individuals, or reading up on what issues need to be faced next.  As a cisgender queer man, I try to listen to understand and emphasize, and I engage in self-reflection about how to use my privilege to advocate and amplify with others.  I have critical conversations with friends, some who may be trans or gender non-conforming and others who aren’t, around issues pertaining to gender, and I find these play a central role in the advocacy work that I can help engage with.  A big part of my work is also to model to my students their need to do their own work.  I talk openly in the classroom about the ways that I might make mistakes and need to learn more, which is an important aspect of accountability.  Yet, I also want them to know that they’ll get things wrong too and that it’s important for us to learn together in community and work to get it right.  These are all important practice that come to mind around holding myself accountable.

  1. Why is gender-expansive research and practice important to you?  What about to the field of higher education?

Scholar #1: In my life, I’ve come to understand a few things about social change work.  One is that we’re stronger together, when we work across coalitions and join forces to address persistent social problems like sexual violence.  At the risk of sounding pollyannaish, I really believe this.  But I also think it’s imperative for each of us to figure out how we can get outside of only our own oppression and work actively to end another’s, lest we become a bit too myopic and self-serving in how we do the work.  I can’t only, always, ever think about cis women’s oppression, though it is real and ending it is important to me.  That can’t be the whole focus of my work, because then, I am only advancing myself and others like me.  And I will say, that I think that being white and affluent means I need to think hard about how to do this work honorably.  I need to be actively looking for ways to un-center myself and my concerns, because the culture at large constantly centers me.  Also, people (especially social justice people) who only center themselves and their own concerns are, to me, a bit boring!  I think we can all do more to end oppression for groups we don’t belong to, and I think we must, lest we become so deeply invested in our own identities and their shifting power terms that we lose sight of everything else.

Scholar #2: To me, gender-expansive research and practice is a moral imperative.  It’s not political correctness or anything like that.  It’s a moral imperative.  We have an epidemic in this country of trans people, particularly trans women of color, being murdered at outrageous rates.  Yet, there is little coverage of this outside of the trans community.  Much of this is due to white supremacy and genderism.  The intersections of gender, race, sexuality, and other identities becomes a moral imperative that should move humanity to take action.  Research and practice is a part of that process.  We have lots of folks who are deemed “thought leaders” or experts that have done brilliant work on isolated aspects of identity yet have a lot more trouble advocating for other identity groups and seeing the intersectional connections.  I think that’s a problem.  And so that’s why I think gender-expansive research and practice is important to me, my family of friends and kin, and the field of higher education.  Gender-expansive research and practice asks and implores us to think intersectionally about the ways power, privilege, and oppression play out in particular ways.  Yes, this work centers gender, but I can’t help but also think about the ways that it connects to race, religion, sexuality, and other dimensions of identity.  Gender-expansive work helps us get to a larger place of understanding and avoids the erasure that often happens for individuals who often aren’t heard or seen.  As someone who cares about education, I don’t want to contribute to a system where trans and gender nonconforming folx are continually forced to endure marginalizations and micro- and macroaggressions.  Yet, I am aware that often they do.  Gender-expansive praxis has the ability to correct that though, and that’s the work that I am committed to doing.

  1. Why should all cisgender people be committed to gender-expansive research and practice?

Scholar #1: The simple answer is because it’s the right thing to do.  Because being cis, being a cis woman, means any fear we feel about our own safety and agency in the world is always mediated by our cisness, and that if we lose sight of that, we lose sight of what makes identities both so powerful and disempowering.  Gender is powerful, and beautiful, in all its multiplicity, but only if we truly allow people of all genders to flourish, thrive, and live safely.  And clearly, we have so much work to do to end sexual violence, but it’s only going to be meaningful if everyone is at the table, if everyone’s safety and agency is equally valued and honored.  That’s my cause, and as long as I have breath, I’m sticking to it!

Scholar #2: Because it’s the right thing to do.  Simply, it is.  Gender-expansive research and practice actually benefits all of us.  This is not a zero-sum game.  To engage in gender-expansive work, we are just allowing for a deeper, more rich understanding of what gender is and what it can be.  It also allows for a greater understanding of who we are, individually, as it relates to gender.  Gender-expansive work says that we don’t have to be restricted by boxes and labels unnecessarily if we don’t want.  It opens up new possibilities, and what’s wrong with that?  As a cisgender individual, I have learned over time the immense privileges I have because of that identity.  And there are choices to be made with that privilege.  I choose to amplify gender-expansive praxis because I think that a more equitable world and field of higher education is important.  We need more cisgender people using their privilege to think more critically about engaging in this line of work.  Little changes can lead to bigger changes.  If you feel scared or worried about making mistakes or saying the wrong thing, reach out to folks who you think are engaging in the work well.  They’re out there.  Don’t make our trans and gender nonconforming friends, colleagues, or students do the labor for you though.  There are things that you must do on your own.  You must do your own work.  But we need you to do that work and also other work in community with others too.  Don’t do this to rescue others or be the cisgender savior.  Do this work because it’s the right thing to do for our collective humanity.

Dear Cis “Gender” Researchers: Stop Erasing Trans* People (Part 2)

The author of this post is a transgender person conducting research on higher education in the United States. In Part One, they explained problems that emerge when cis researchers approach gender and transgender experience without paying attention to their own cis standpoints, assumptions, and biases, and issues this may cause for trans and gender nonconforming populations. Here, in Part Two, they share explanations from cisgender allies seeking to do transgender-inclusive work as an illustration for ways cis researchers may approach gender in more expansive, inclusive, and empirical ways beyond cisgender binaries and assumptions. Next week, in Part Three, they share the rest of their informal interviews with these scholars.

In my last post, I wrote something that, depending on your positionality, may be quite controversial: I wrote that taking a gender-expansive approach to research wasn’t hard in the least.  Now, if you are a cis scholar and you think gender is a “natural” phenomenon, or if you think this whole trans* thing is an exciting new trend, you likely don’t agree with me.  You may think gender is incredibly hard, and you may be completely over the feedback you get from trans* journal reviewers like me who make you unpack all of your normative, gender-binary assumptions when you say things like, “the participants were all men,” or “the participant pool consisted of x number of females.”  In fact, you may even be one of the few people who have actually said in my presence that you are offended by the use of the word cisgender to define your existence.  If you are one of these folks, then you’re in luck – this post and part 3 next week are just for you.  And if you aren’t quite there, but you still are scratching your head on how to further gender-expansive research, then you may want to keep reading, too.

For this post, I talked with two cisgender higher education scholars who are, in my estimation, doing amazing gender-based research.  I asked them a few questions, and have copied their answers below.  As I stated previously, this isn’t a #NotAllCisPeople sort of post, but one to amplify how doing gender-based research well isn’t as brain-busting or overly arduous as is often claimed.  It is also an effort to recognize that we as trans* scholars have some incredible accomplices who see us.  And, in a world that continues to loudly deny our humanity, these accomplices are really important.  So, without any further delay, below are the first two questions I asked my colleagues, along with their answers.  Next week, I will share the other three questions I asked, and their responses. While some of the answers are longer, I decided not to trim them down and instead put them into two posts, as I find them to be quite powerful and important in their entirety.  Plus, I’m fairly sure the cis people who need to read them can spare a few more minutes centering the lives and humanity of trans* folks.  Just sayin.

  1. Both of you do gender-based research; one of you does masculinities work and the other one of you does femininities work.  Can you tell me a story about one of the first times you started to realize you needed to approach your gender-based work through trans*-inclusive perspectives and frameworks?

Scholar #1: I hope it’s okay if I back up a bit to the larger question of “how does one develop an inclusive consciousness related to sexual violence?”  I would say that my sense that the universal narrative of “straight cis woman being assaulted by straight cis man” was inherently problematic and left a lot of people out of the picture of who is affected by sexual violence stemmed from my own experience.  I was sexually assaulted by my then-partner in college.  This person identifies as a cis gay man (at the time, he identified as bisexual).  His particular kind of sexual cruelty was a far cry from the “aggressive, drunken frat boy” trope that tends to dominate both the literature and our collective imaginary.  He didn’t embody any of the typical behaviors of those invested in hegemonic masculinity, and having reflected on our relationship and the assault itself extensively, I know that I viewed him as more “safe” due to his more feminine, in fact subversively queer, gender presentation/expression.

In my career as an advocate, I talked with many students of LGB and/or T identities who had similar experiences; trusting both the gender expression and politics of their partners as a safety signal, when in fact a very sinister if obscured kind of sexual aggression was present in their relationship.  In my work with queer students, I was always trying to get at the elusive why; why would members of our community embody sexual control and aggression, when they had eschewed other modes of oppressive behavior and expression?  Is it a power grab, born of a desire for power and “normalcy”?  Is it internalization of cismasculine behaviors and values, even when this wasn’t the case in other areas of perpetrator’s lives?   Was it in fact because one could hide behind the mantle of (safe) queerness that they were able to manipulate and harm?  As I became more aware of and conversant with the complexities of the relationship of gender to sexuality, I began to understand that missing from our ongoing sense of urgency about ending sexual violence was awareness of how trans* and non-binary identified individuals carry the shame and pain of sexual violence in a different way, and that their experiences (whether identifying as straight, gay, bi, poly, ace, etc.) defy the linear narrative as well.  Because it’s not only that trans* folks do not embody or embrace gender normativity, but also that when assaulted by trans* and non-binary partners, those relationships and their dynamics are not easily folded into our existing conceptions of how power operates in relationships, and in the sexual realm.  And when assaulted by cis perpetrators, the intensity of the post-traumatic oppression was even more pronounced, because it was often coupled with fear of being outed, shamed, killed, or all three.

I would often raise this in advocate circles and get puzzled looks.  Some of that, I think, was “why is this cis woman speculating about causes and conditions of sexual violence as it impacts trans* people?,” which is totally fair.  But the greater truth is, within the advocacy community, I think most people (who are mostly but not only cis women) simply want an easy, relatively uncomplicated way to frame sexual violence and power so that we can (erroneously) believe if we just end sexism, we can end sexual violence.  My evolving understanding of both my own experience and the larger experiences of trans* and non-binary survivors is that the equation is way more grey and muddled than we think.  Which is both good news—we can and must really look at the truth—and bad news, because the easy formula idea is rubbish.

Scholar #2: When I was doing my dissertation work in grad school, my professors would constantly reiterate to us that it was important to narrow down our focus.  Keep it simple, they would say.  I interpreted this to also mean (and this was affirmed by those same professors) that who we were studying should be kept narrowed as well.  For me, I was looking at understanding men and their experiences.  So I applied what I had been told and focused on cisgender men only, explaining in my rationale that the socialization of cisgender men and transgender men were different over the course of one’s life.  I believed my own constructed lie.

But that all changed after I had done the work and started to really consider the ways in which masculinity plays a role covertly and overtly in our lives.  That’s not to say that we all are socialized the same way or that we buy those messages wholeheartedly and internalize them.  But I do think that masculinity, particularly hegemonic masculinity, has often shaped individuals’ lives, regardless of one’s gender, and that really shifted the ways in which I looked at this work.

When I began to do work around gender-based violence and masculinity, I knew that I needed to include both cisgender and transgender men’s perspectives and narratives.  Of course, there were nuanced differences that might come up in those conversations, but ultimately it was important, given the statistics out there, to illuminate the stories of these survivors and consider the ways in which these stories are often erased, not shared, or overlooked.  That work has allowed me to really engage in more gender-expansive perspectives and frameworks in my research.

  1. What are strategies you use to continually center gender-expansive perspectives, frameworks, and narratives throughout your research, scholarship, and teaching?

Scholar #1: In my teaching, research, and advocacy, I see myself as a bit of a “detective of cissexism” in the work.  When the “easy formula” rears up, I actively question its assumptions: To whom is power ascribed, and how do we understand it to function as the operative construct in sexual violence?   Who wields it, against whom, and how do we know that?  How should/must the reality of the wide diversity of genders folks embody change up our assumptions and operative beliefs?  I think part of my role, part of a way I can and must use my privilege for good, is to continuously call out those assumptions, and to raise those questions actively, and then not relent when they’re not answered.  I think there’s a fine line here, because the truth is, there are some “solutions” or at least approaches to reduce violence that truly do only focus on changing the culture of typical, hegemonic cismasculinity, like fraternities.  Do I think we shouldn’t make these efforts, enact these approaches?  Of course we should, but not at the expense of everything else.  We simply can’t afford to believe that’s the whole answer; too many people, too many lives, are left out of those interventions.

Scholar #2: In my classroom and in my scholarship, I try to disrupt genderism as much as possible, but admittedly I sometimes make mistakes.  For me, it’s about naming those mistakes and then trying to do better the next time.  For example, when I first started teaching, I would often discuss gender as a binary of men and women.  Then I realized that I was reifying genderism.  So I began to instead talk about gender beyond the binary and include conversations about cis men, cis women, transgender, and gender nonconforming individuals.  When I used pronouns in class, instead of focusing on him or her, I would also include hir or them to signal that there are multiple other pronouns in use today.  When creating case studies for class on topics beyond gender, I often would include details that the person identifies as transgender or gender non-conforming so that students are considering the role that other identities play into one’s holistic lived experience.  In my feedback to students on their papers and assignments, I’m often challenging their assumptions of sex and gender, trying to have them be clear in their writing and understanding of the differences between these two concepts and hold them accountable that articulating these differences may also play a keen role in their professional practice with students around these identities.

As I’ve already mentioned, my work is on masculinities, and the great joy of that work is understanding how complex and nuanced people’s definitions and perceptions of masculinities are.  In the discussions I’ve had through my research, I have folks who clearly buy into the most traditional views of hegemonic masculinity as well as others who say that they reject masculinity outright.  I’ve had transgender or transmasculine men talk about the ways in which they feel like an imposter when it comes to masculinity and others who abide by those traditional gender norms in order to pass.  I think that where I am right now in my work, I try not to judge the decisions people make around how they view masculinity, but do critique the larger constructs and how that can ultimately restrict behaviors and reinforce sexism, genderism, and homophobia.  As a result, I see that being a part of making a contribution that engages in gender-expansive frameworks just by showing the larger diversity of thought around issues of masculinity.

Dear Cis “Gender” Researchers: Stop Erasing Trans* People (Part 1)

The author of this post is a transgender person conducting research on higher education in the United States. Here, in Part One, they discuss the erasure of transgender and gender nonconforming people in gender scholarship, and next week, in Part Two, they provide insights on ways cisgender scholars may do gender expansive research.

You know that feeling you get when you are pretty sure something is true, but you really hope you are wrong?  That twinge of remorse wrapped in hopeful misremembering was exactly what I was feeling when I decided to review two edited volumes about “gender” in higher education for what they said about trans* collegians.  I’m guessing my writing “gender” in quotations spells out what I thought I knew and feared, but if not, let me be clear: I figured there was almost no mention of trans* people in these two volumes that purported to discuss “gender” in higher education.  And, lest I be accused of burying the lead, I was right.  Out of 1,000+ pages, there were only two pages that had any form of substantive content about transgender people in college…and both were in one of the two books.  But I’m getting a bit ahead of myself here; let me back up a bit.

When I saw the Write Where It Hurts call for blogposts about Trans Peer Review, I knew I wanted to review Drs. Harper and Harris III’s (2010) edited volume, College Men and Masculinities: Theory, Research, and Implications for Practice.  Prior to coming into my own trans*ness, and doing trans* research, I had been interested in “masculinities work,” particularly work that engaged with what at the time was referred to as “alternative masculinities” (it had such a grunge rock feel to it that, as a child of the 90’s, I appreciated on multiple levels).  However, as I got more invested in research, my own educational praxis, and understanding my own gender, I got more and more upset at the field of “masculinities.”  Simply put, there was seemingly no room for trans* people in the scholarship of college “men” and “masculinities.”  Like, none.  Nada.  Zippo.  Zilch.  Harper and Harris III’s edited volume is a reminder of that apparent lack of space.

In an effort to be precise, yet brief, let me offer a few of the ways trans* people are erased in a book supposedly about gender…

(1) In the Preface, Harper and Harris III (2010) wrote, “The terms ‘male’ and man’ are used interchangeably throughout this volume.  However, we acknowledge that male is a biological concept, whereas man encompasses the social meanings that are culturally defined as masculine and associated with traditionally male sex roles” (p. xvii).

Okay, let me just say this right now: Nope. Not okay.  Even if sex were biological (which reading Butler would at least have you question deeply, if not reject outright), the simple fact is that no educational scholars are doing chromosomal testing on their participants.  In reviewing every single study in the edited volume, there is no mention of hormonal or chromosomal testing, anyway.  Which makes me wonder: how can the authors and editors use these two terms as interchangeable, despite their seemingly distinct differences?

(2) Harper and Harris III (2010) go on to write, “Also understood is that sex is determined biologically and gender is socially constructed” (p. xvii, emphasis added).

Now this sentence is basic on multiple levels.  First, there is nothing about sex that is “determined biologically.”  In fact, sex is only “determined” insofar as we as a society determine it.  In fact, our “determination” of sex-as-biology is rooted in phallocentrism and patriarchy, to say nothing of the anti-Black racism in which science was originally vaulted as the marker of Truth in the United States.  Moreover, Harper and Harris III don’t discuss what “social construction” means for them.  As a result, the sentence reads as a glib throwaway, something the editors don’t really mean, nor do they really seem to care about.  Of course, as two cis researchers, there is seemingly little in it for them to really care about, and they can seemingly get away with such glibness.  The same (gratuitous) leeway is not afforded to myself and other trans* scholars, who must define every. Single. Gender. Word. We. Use. Ever.

(3) Surprisingly, the edited volume had an advisory board.  Unsurprisingly, none of the advisory board members listed were trans*.

This one should be a gimme.  Like, really?  You didn’t need to create an advisory board to create an edited volume (there is literally no explanation of what the advisory board did, which makes the list so odd), but if you did, why wouldn’t you want to have people of all genders?  Oh right, I forgot – trans* erasure is why.

Lest I be critiqued for just dragging one edited volume, I also took a peek at Bank’s (2011) Gender & Higher Education.  This text was marginally better…which is both (a) generous of me to say, and (b) accurate in many senses, because literally any mention of trans* people would be better from the complete and utter erasure of us in Harper and Harris III’s volume on “men and masculinities.”  And when I say “marginally better,” what I mean is there were two pages where trans* student identity development were discussed specifically.  Beyond that, the acronyms “LGBT,” LGBTQIA,” and “LGBTQ” were used to conflate gender and sexuality.  This move is not only deeply problematic, but as Nicolazzo (2017) discussed in her text Trans* In College: Transgender Students’ Strategies for Navigating Campus Life and the Institutional Politics of Inclusion, it is also an example of compulsory heterogenderism, or the conflation and subsequent erasure of one’s trans* identity based on sexuality-based stereotypes.

In fact, in many of the places where “queerness” was discussed in both volumes, there may have seemed to be a glimmer of hope for an understanding of gender beyond a binary discourse.  However, that “queerness” was connected to—and as a result conflated with—sexuality (most notably, one’s being gay), and thus, was just another example of heterogenderism.

Now, I have often been (correctly) accused of being quite the trans* killjoy.  While I do adore being in the company of a lineage of similarly angry womxn, a collection of people led by our Queen Mother Killjoy Sara Ahmed, I am also wanting to offer a bit of critical hope here.  Specifically, in Part Two of this post, I want to discuss and amplify the work of two cis scholars who do gender-based research and scholarship exceedingly right.  I feel the desire to do this not to forward a “Not All Cis People” argument, because eff that noise.  However, I do want to reflect on the fact that it really isn’t that hard, nor should it be seen as overly taxing, to do gender-expansive research, scholarship, and practice.  Like, it really isn’t.  And yet…so many people who do “gender” work just completely muck it up.  And, in a moment when trans* erasure, violence, threat, harm, and antagonism is all the more real with each passing day, the last thing we need to do is promote this sort of bogus “gender” research in practice in any academic or social sphere.

The Cislation of Transness in Higher Education and Student Affairs Scholarship, Part 2

The author of this post is a transgender person conducting research on higher education in the United States. This week, they continue their discussion from last week (see Part One here) on the ways cisgender assumptions, norms and influence impact higher education scholarship and suggest some ways to overcome and work against these issues in higher education and other fields of scholarship. 

In part 1 of this piece, I began sharing my perspective and ire regarding the scholarship on trans campus populations in the field of higher education and student affairs (HESA). That post introduced Johnson’s (2015) conception of cissexist analytic pitfalls and provided a few initial examples of these within HESA scholarship. Part 2 picks up from there.

Qualitative studies ought to be able to do better, but they are still ripe with generalizations and objectification. The aggregation of “trans” is still an issue in most of the studies I have read, e.g. “5 of the participants identified as trans.” Readers are meant to draw assumptions based on what pronouns are used (which is not ok to begin with, but as a reader I also don’t know if those pronouns were asked for or put on), or some of the content of the study and quotes. Meaning our own gendered biases fill in the blanks, contributing to the removal of the students’ self-determination. When distinctions are made, they tend to include their medical transition status, which is almost always irrelevant to the topic at hand. Even in studies that are about gender, including ones exclusively focused on trans students, rarely do they inquire about the students’ conceptions of transness or how transness informs their conceptions of gender.

When trans students are aggregated in this way, whether in quantitative or qualitative studies, especially when their different gender identities are not at least nominally described, their experiences and perspectives are presented as a generalized “trans” experience/perspective. This is a huge problem, considering a particular study may actually only include trans men for example, with little or no representation of trans women or nonbinary students. Erasure also is a symptom of the fact that the vast majority of these studies do not share the students’ other identities, such as race, class, ability, etc., important mitigating factors in gender, as well as campus experiences in general. Sharing these identities is a base minimum. It would be better, but perhaps asking too much given where we are, to treat these identities intersectionally.

Reading many of these studies often makes me feel a little dirty, like someone (I didn’t want) caught me getting out of the shower. I have come to realize it’s the cis gaze staring through the academese. It clicked for me when some of the transmasculine students I talked to in my studies told me they no longer participated in research unless they knew the researcher was trans, because they were tired of being asked the same questions over and over again, sharing their “coming out” stories, things they were not, or at least no longer, interested in talking about. Trans students are eager to share their stories and perspectives, but have we stopped to ask them what they want to talk about? So the cis gaze doesn’t begin in the analysis stage, but from the onset, from the moment research questions and protocols are assembled. The essence of ciscentricity.

The cis gaze in HESA studies seems too often only able to see trans students through a lens of tragedy and deficit. It’s a miracle more of us are not killing ourselves given how horrible our lives are, how much we are hated – including by ourselves – and how little we have to contribute to our campuses and humanity. Now I’m not saying we shouldn’t look at the hostility and trans-antagonizing environments on our campuses. But when we don’t situate that within the institutionalized and cultural systems of genderism/cissexism, the harassment and the microaggressions become individualized problems, behaviors of “bad” or “mean” individuals. When we individualize problems, it is only natural that we then individualize the solutions, making them about reactionary sensitivity trainings and sanctions through (racist, classist, etc.) conduct processes, rather than thinking about doing meaningful (and hard) transformative work.

Now I know where some of you have gone, if you’re not so frustrated that you gave up before you made it here – am I suggesting that cisgender people should not do research with trans participants? I mean, I won’t lie. If some want to actually take a break from this and make room for trans-driven scholarship to take up more space, I’m not going to be mad at them. Swing for the fences and maybe (financially or through uncompensated labor) even support trans-driven scholarship and trans scholars. While taking a break from trans-specific research, cisgender researchers can focus on trans-integrated research. Turns out gender or being trans isn’t the only thing trans students want to talk about. Some of them might want to participate in that leadership study; or take that quality of life survey; or join the disability office’s focus group. Can they access it – meaning, will they even find out about it and when they do will they be able to participate authentically? Are they being asked what pronouns to use for them in the write-ups? Cis researchers are also smart folks – I’m sure they can think of a number of ways to better integrate trans participants. And if not, some of us would not say no to a paid consulting opportunity.

For those who don’t want to or can’t take a break from it – hey, they might be steeped in the middle of it right now or working on a trans scholar’s research team – I’ll suggest two things. First, and most importantly, invest time in reflexivity. And I don’t mean the surface level “I identify as a cisgender white lesbian woman” type of reflexivity, where we get a laundry list of identity labels and nothing else. Rather the deep meaningful type of reflexivity, where cisgender researchers actually think about what being cisgender (and the rest of that laundry list) means to them, what it might mean to how they approach all parts of the research process, and for study participants to be vulnerable and generous with a cisgender person. They can take a look at Johnson’s (2015) article on transfeminist methodology and consider how they might have fallen into some of those pitfalls and what they can do to avoid them in the future. This might be laborious initially – tough! – but only with practice does it becomes habit to conduct trans-affirming research. Second, and very much relatedly cisgender researchers can take guidance from trans scholars. They can read our work, including some of our writing on trans epistemologies and methodologies, attend our presentations and ask us about how we approached various aspects of the studies (not irrelevantly about our own trans identities – yup, it’s happened), and bring us on to consult or even work with on these projects.

Luckily, some of what I have described above is finally beginning to shift, albeit slowly and incrementally. That shift is predominantly due to some of us trans student affairs practitioners deciding to move into the scholar/researcher camp, whether entirely leaving the practitioner camp or straddling them both to varying amounts (because we’re trans after all, and we don’t do binaries!). People like Z Nicolazzo, D-L Stewart, S Simmons, Erich Pitcher, finn schneider, Melvin Antoine Whitehead, Kari Dockendorff, and thankfully many others. It brings me hope and empowers me to know that there is a cohort of us writing ourselves, our selves as students, our selves as staff and faculty, into our scholarship. I’m emboldened by this, not only for perhaps that obvious reason, but also because that is a group of people I can rely on to pull me out of cissexist analytical pitfalls in my own work. As I grow older and more distant from students and their daily lives, as I grow more into myself as a fairly genderconforming able-bodied light-skinned transman of color, I need this cohort even if only as a reminder to stay intentional and connected to a vast network of trans communities. After all, it’s not just our selves that we are writing into existence, but also the selves, outlooks, challenges, and contributions of more and more trans and gender nonconforming people. And within this neoliberal-white-supremacist-colonial-ableist-patriarchal-heterosexist-monosexist-cissexist culture that is higher education, that is a tremendous privilege AND responsibility. Our existence is resistance, and our scholarship ought to reflect that.

The Cislation of Transness in Higher Education and Student Affairs Scholarship, Part 1

The author of this post is a transgender person conducting research on higher education in the United States. Here, in Part One, they discuss cisgender assumptions, norms, and influence that impact higher education scholarship, and next week in Part Two, they continue this discussion and suggest ways to overcome and work against these issues in higher education and other fields of scholarship.

In my previous life, I was a student affairs practitioner, a role I thought I would stay in for a good long time. For folks who might not know what that is, student affairs practitioners are (usually) non-academic professionals on college campuses that are the student-facing individuals – for example, staff who work in residential life and housing, student activities, career services, or multicultural affairs, to name a few. Most recently, I was in the latter category and dabbled in some other ones, and I really saw myself moving up the campus diversity work chain.

Then I decided to go back to school and try out the faculty route instead.

One of the handful of reasons I did that, although admittedly not the primary one, is because of the incredible dearth of literature in the higher education and student affairs (HESA) field – yup, it’s a field of its own, supposedly interdisciplinary, and fairly young – about trans students. Trans staff and faculty didn’t really exist; what little there was was about students, primarily undergraduates. Very little of it was actually helpful for me as a practitioner, most of it was non-empirical (usually “best practices” or “trans 101” type of work), and hardly anything felt like it was about me.

The last point rings ironic to me now, because as an undergraduate student I was a participant in a study on trans students, one cited fairly often and actually one of the better studies out there. My words are in there – they’re in quotation marks, after all – but reading the published article now, something about it reads… not me. Sure, I myself have changed a lot since then, including how I see myself and articulate my conceptions of gender. But it’s not the words in the quotation marks that sound off. It’s the analysis, the translation of them to a dominantly cis readership, that puts a distance between them and me. The “trans-“ prefix in “translation” feels oddly inappropriate here. Maybe I should call it cislation instead.

Cislation goes hand-in-hand with ciscentricity, which Johnson (2015) described as a practice that imposes a cisgender worldview marking trans perspectives and experiences as other. Some of our experiences and how we talk about them don’t make sense to cisgender people. Additionally, because so much of our own hirstory and language is inaccessible to us, we might ourselves engage in cislation. As trans folks, we are also at times limited by our own internalized cisgender worldview and lack the ancestral know-how to articulate ourselves in a more authentic-to-us way, or try to simplify our complexities so that we are not too much to deal with for cisgender people.

Johnson (2015) also laid out a series of cissexist analytical pitfalls in research, which although were derived from examining sociology, could easily have been about HESA. In addition to ciscentricity, these pitfalls include cissexist double standards, objectification, and overgeneralization. That’s the dominant HESA literature on trans students in a nutshell right there.

Call it a lack of courage, call it a desire to stay connected to cisgender people, or whatever else you like, but my academic status makes me cautious here as I proceed. The HESA field is pretty small. Our scholarly association boasts 2,000 members as compared to over 13,000 in sociology or 115,000 in psychology, just to give you an idea. And if I’m invested in making an impact in the field as a whole (which I am), and not just at whichever institution I happen to work, I need to stay somewhat connected and not entirely a persona non-grata. So rather than stomp on specific research projects or scholars, I’m going to speak in generalities here. Most of the folks researching and writing about us so far in the field have been cisgender people and that reality has brought on some issues.

Let me start there – with researchers being cisgender. One of the things consistently missing from studies on trans students done by cisgender researchers is reflexivity – an acknowledgment and awareness of their own limited gendered worldview and how that might both exert power over trans participants, as well as influence what (yeah, we are holding back, because we don’t really know whether we can trust you as so many of you have hurt us) and how (we distill ourselves into descriptors that we think you might understand or accept) and which (it’s not just your gender identity that causes some of us not to respond to your call) participants share their experiences with them, not to mention the whole cislating thing again.

Speaking of cislating, one of the things I am tired of reading are long and often static/inaccurate/problematic/limiting terminology sections in every paper or book that includes trans people’s stories. Yup, I totally get it, some folks (including trans and gender-questioning folks) do want/need this in order to engage with the rest of the material and language can be very inaccessible. But what concerns me about the persistent existence of and demands for these terminology sections is that they continue to ‘other’ us, by positioning us and our identities as inherently unknown and un-understandable without quick and easy definitions. And it’s that “quick and easy” part that lends itself to further oversimplifying and generalizing our genders, and marking them as static rather than fluid and contextual. What if instead we admitted that language is limiting; that we can’t possibly fully understand everyone else’s gender and most of the time don’t really need to; and that to actually know the meanings behind the words we (each) use to describe our genders at any given time we would actually need to invest in building trusting relationships with each other? And this might seem a bit petty, but every time I’m asked to include one of these terminology sections, I have to then decide what to leave out in order to meet a particular journal’s word limit. Whose story is less compelling, which quote is less poignant, which implication is less important? We are literally being erased, and being asked to collude in that erasure, in order to make room for cisplanations.

Ironically, even with these long terminology sections, I often have no idea who the actual participants in the studies are and how they describe their genders. In quantitative studies, too often the numbers are crunched up as “male,” “female,” and “other” or “trans,” if there are even more than two options. There are a number of issues here: (1) the use of the terms “male” and female” as gender descriptors; (2) do I have to explain why “other” is problematic?; (3) the separation of “trans” from “male” and “female” or “man” and “woman” (which is more easily resolved with a “choose all that apply”), as if no trans people identify as men or women; and (4) the aggregation of “trans” into one category.” I’m not much a quant person, but I know enough to understand that depending on the study topic and the participant recruitment methods, it can be difficult to achieve statistical significance (I’ll set aside my feefees about trans people not being significant in stats) if an already low number of trans participants as compared to cisgender men or cisgender women is further broken down. I just don’t think it would be that much more work to initially add more specific gender options (e.g. transman, transwoman, nonbinary, gender nonconforming, another, etc.) and then add folks up into one trans grouping for the purpose of analysis. The more specific gender options allow participants to self-identify more accurately and thus be more likely to actually fill out the rest of the survey (I’ve stopped filling out countless surveys because of this) and be less distracted by the effects of the microaggression they experienced.

Have I riled you up much yet? Don’t worry, or maybe be ready for more worries, there’s more. In part 2 next week, I’ll move into my disappointments with qualitative studies, say a bit more about the cis gaze and its impact, and respond to the inevitable question of whether cisgender researchers can/should do any trans research. And I promise, I’ll end it with some sunshine and rainbows for the scholarship in our field.

Trans Peer Review: A Call for Submissions from Transgender Academics

Kale Edmiston, PhD is a postdoctoral fellow at the University of Pittsburgh Department of Psychiatry. He is a transgender person and neuroscientist whose research focuses on visual system function in anxiety, as well as transgender healthcare.

What would a transgender peer review look like?  Where does knowledge about transgender people originate and how is it cited? This blog series will ask questions about what it means to publish on trans identities and trans bodies. For this series, transgender scholars will address these questions by providing critical, collegial review of the recent transgender literature in their discipline.  We are especially interested in pieces that address unexamined ciscentrism in the peer-reviewed literature, as well as pieces that offer alternative research questions, hypotheses, or interpretations that center transgender ways of knowing.

How does cisgender identity bias scholars? How would scholarship that engages with trans topics look if it were produced and funded by transgender scholars?  It likely would include fewer rehashes of Trans 101. It might emphasize the ways that racism, classism, ableism, ageism, mononormativity, and heteronormativity impact trans people. Such a literature would certainly be less concerned with why we exist or how best to categorize and describe us. Historically and continuing in the present day, much of the transgender literature wonders, “How can we correctly identify transgender people?” Transgender scholars may prioritize different questions. However, many transgender academics are often more junior due to legacies of exclusion from higher education, and struggle to build collaborations and access resources controlled by more established cisgender scholars and researchers.

We invite trans-identified scholars to contribute to a public peer-review series of the recent cross-disciplinary transgender literature.  This is an interdisciplinary project, and we invite submissions from trans-identified scholars in humanities, social sciences, and STEM disciplines who engage with transgender topics as a part of their scholarship.

If you’re interested in participating in the series, please direct any questions or submission ideas to wewritewhereithurts@gmail.com or edmistonk@upmc.edu.

My Latest Writing Adventure

In this post, J discusses the creation of a new series of independently published novels exploring Queerness in south, and the attempt to create the stories people in marginalized groups too often only get to wish we could have read about our own lives. 

I have been a devoted reader and fan of Toni Morrison for as long as I can remember. For me, the many ways she has found to capture the raw, passionate realities of the world, the good the bad and everything in between, and the complexities and nuances of racial, gendered, classed, sexual, and regional experiences are beyond comparison.  Her work is both an inspiration and a level I cannot even imagine myself or anyone else actually reaching.  I almost never write anything without thinking about one or another of her works, and I regularly re-read works of hers between my own fictional and non-fictional writing bursts.

After publishing my first novel about Queer coming of age in the south based on a combination of personal experiences and hundreds of informal and formal interviews with Queer people in the south over the past 20 years, I found myself continually thinking about one of the many brilliant things she has said and written in her life: “If there’s a book you want to read, but it hasn’t been written yet, then you must write it.”

Without thinking about it consciously, I have been following this advice throughout my career.  As a researcher and teacher, most of my work to date involves incorporating Queer, Bi+, Trans, Non-binary, Poly, and Agnostic experiences and perspectives into existing scientific theory, research, and education as well as directing students to vibrant LGBTQIAP, Black, Hispanic, Asian, and Cisgender Women’s literatures, sciences, histories, and arts.  Though I never thought of it in such terms until reading this quote a couple years ago, in all such cases, I have sought to write and teach things missing from my own upbringing and education that, after finding them on my own and with the help of wonderful mentors, I think should be more well known, recognized, and represented in scientific and educational settings and contexts.  While I spent much time with these thoughts a couple years ago, they really came back to me in an even more personal way as I began to craft fiction for the first time since failed attempts in my twenties, and only intensified when I published my first novel.

I kept remembering the younger version of me searching for myself and the other Queer people I knew/found in the south in media, in literature, in music, hell anywhere.  I (much faster than I would have guessed) received a couple emails from other young people who felt the same way, and appreciated finding my novel.  I spoke with other Bi+, Trans, Non-binary, Poly, and otherwise Queer authors about the limited media, literature, and other representative options even now, and with people in these groups who wished for these stories though they themselves were not in the process of writing them as they felt called to other types of work.  I spoke with Lesbian, Gay, Black, Hispanic, Jewish, Muslim, and Cisgender Women friends and colleagues who experienced similar feelings growing up, who were seeking to create more representations of their lives in science and art, and who wanted such things whether or not they had any intention of creating them.  From the moment I delivered my manuscript to a couple months after its release, I kept having these conversations and thinking about my own feelings back then and now.

And, I kept returning to Morrison’s words: “If there’s a book you want to read, but it hasn’t been written yet, then you must write it.”

I looked at the novels I had completed, edited, and put together.  I kept digging through them as I prepared the novel for release without even thinking about it, and kept doing so after the release wondering what to do (if anything) with them.  Some of them were already in various stages of review and consideration at traditional publishing outlets, but others were unconventional in some way – in length, style, or other facets – and I wasn’t sure what to do with them.  I remembered the many paperbacks and zines I read when I was younger by Lesbian Women and Black people that self-published their work to get it out to others.  I thought about the number of people I’d met of various backgrounds who were self-publishing novels, comics, video series, music, and other things even more easily due to the available platforms today.  I collected every bit of information I could on all the platforms and options, and gathered incredibly useful positive, negative, and everywhere in between advice from colleagues and friends.  After thinking through every possible positive and negative, I decided to create a series of self-published works alongside my more traditional scholarly and fictional publishing.

This series of events led to the announcement on my social media accounts last week that I will be launching my own self-published series of fictional works entitled the Queering Dixie Series.  Each of these novels will explore some aspect of Bi+, Trans, Non-binary, Lesbian, Gay, Intersex, Asexual, Poly, Aromantic, or otherwise Queer experience that I have seen, experienced or learned about from others in the south over the past 20 years.  Each work will focus on different characters and stories, but there will often be overlap between the stories as they all take place within the same fictional world that I created based on my experiences growing up, working, and living in the south throughout my life to date.  While they will all be entirely fictional stories, each one will offer snapshots of real experiences various types of Queer people have had in the south over time, and issues Queer people in the south faced and / or still face in the process.

Like Cigarettes & Wine, these stories and all my other novels seek to shed light on the diversity and complexity of southern Queer experience by exploring the good, the bad, and everything in between as well as the multiple ways people create and sustain Queer lives in a regional context often at the forefront of opposition to Queer existence, rights, and well-being.  In so doing, I hope that I’ll join with so many other artists and scientists to do my small part in increasing the chance that when others go looking for our stories and our lives, they may have a better chance of finding them.