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Labels: Do They Matter?
Labels: Do They Matter?
Sarah Mahmud
Published on 2024.01.07
Labels have historically played a complicated role in the lives of many in the queer community. A label, to some, can be empowering and affirming to one’s identity, allowing for personal self-discovery and expression. However, it’s important to acknowledge that individual labels are just that: personal and not all-encompassing. Labels can sometimes limit a person's ability to fully express a more diverse identity, and thus reducing them to one can be counterproductive. Is there a reason why this relationship has always been so complicated? Are labels a good way to categorize people despite these complications?
“Label”: Discriminant or Self Identity?
Many of the labels used today by the LGBTQ+ community to describe themselves have historically been used in a sensationalized fashion. The term “homosexual” can first be traced back to 1868, included in letters by activist and physician Karl Maria Kertbeny in a debate about whether or not male sexuality was a biological trait. “Homosexual,” after being used in Kertbeny’s political papers, would become an adjective appropriated by anti-gay physicians and media, soon becoming a negative buzzword; villainized like uses of “woke” and “groomer” used to refer to LGBT+ people today. It was not until 1894 that “queer,” is thought to have been used in relation to a person’s identity either. During the infamous 1895 trial of Oscar Wilde, a letter from the Marquis of Queensberry was read aloud in court, in which Wilde and other homosexual men were called “snob queers,” beginning the trend of the word’s use as a slur. Why, then, do we use these as umbrella terms today for members of the LGBTQ+ community? The Concise New Partridge Dictionary of Slang offers an answer to this question with its definition of “queer.”
“Homosexual. Derogatory from the outside, not from within. US, 1914.” —The Concise New Partridge Dictionary of Slang, p. 524
The dictionary not only denotes the word as a slur within its pages, but as a term of self-reference within the community it’s been used against. Many individuals claimed the word for themselves despite its negative connotations, finding it more fluid than simply calling themselves existing terms like “lesbians,” “gays,” or “transgenders.” Groups like Queer Nation celebrated the word, with their well-known chant: “We’re Here! We’re Queer! Get used to it!” By the 21st century, a large group of LGBT+ people agreed upon one thing: “queerness” was a valid label they identified with and reclaimed, despite its history as a public discriminant.
Are Labels Worth It?
While labels can be empowering, they also have the potential to cause separate conflicts of their own. Namely, labels such as “nonbinary” and “asexual” both have been criticized heavily for failing to outwardly convey the complexities of their meanings; the words “asexual” and “nonbinary” do mean “without sexual desire/a binary gender,” but they do not account for the full fluidity and complexities of sexuality or gender, and instead create a limiting binary (“with” versus “without”) when both are vast spectrums. This creates a pressure to conform to set labels, and a fear that if one does not fit well into a predefined category, they are not “enough” for the community. These standards created by these labels, however, only exist if labels themselves are perceived as objective. When labels are used to self-identity on a subjective basis, they can be used as tools with respect. Labels can only be used constructively as precedents, not standards.
Conclusion
Labels play a significant role in how individuals understand and define themselves on a deeply personal level. Their evolution has allowed for individuals to both identify themselves, and create community. However, individual experiences alter how and why these labels are used severely, and as a community, we must remember that labels are important, yet not completely rigid; our labels must conform to people, not the other way around.
Works Cited
Bianchi, Claudia. "Slurs and appropriation: An echoic account." Journal of Pragmatics 66 (2014): 35-44.
Clarke, Mollie. “'Queer' history: A history of Queer.” The National Archives blog, 9 February 2021, https://blog.nationalarchives.gov.uk/queer-history-a-history-of-queer/.
McKee, Jake. “Is it OK to say queer? LGBTQ people debate former slur.” PinkNews, 10 January 2023, https://www.thepinknews.com/2023/01/10/queer-or-gay-slur-debate/.
Tang, GVGK. “150 years ago, the word 'homosexual' was coined in a secret correspondence.” Medium, 6 May 2018, https://medium.com/@gvgktang/150-years-ago-the-word-homosexual-was-coined-in-a-secret-correspondence-1803ff9a79bc.
Worthen, Meredith GF. "Queer Identities in the 21st Century: Reclamation and Stigma." Current Opinion in Psychology (2022): 101512.
Positive LGBTQ Representation in Nimona (2023)
Positive LGBTQ Representation in Nimona (2023)
Sarah Mahmud
Published on 2024.02.02
A captivating narrative and vibrant animation have made Nimona (2023), based on ND Stevenson's graphic novel of the same name, a beloved animated film amongst audiences. Beyond its surface-level entertainment value, however, the movie also delves into many thought provoking themes with its message. Nimona portrays diverse characters with their own personal journeys, and it examines LGBTQ identities with respect, challenging prevailing norms about oppression while fostering inclusivity by presenting non-binary and gay characters casually and with dignity. The movie contributes to ensuring LGBTQ representation in the industry by portraying characters with diverse identities, and should serve as a benchmark for LGBTQ representation within the industry in the future.
Representation and Allegory
Nimona takes a progressive approach in its portrayal of LGBTQ characters, employing them as integral parts of the story rather than as tokenistic or temporary representations. The character of Sir Ballister Boldheart, a gifted knight turned “villain” due to a set-up causing him to become a scapegoat and outlaw, serves as an excellent example. Throughout the film, Ballister’s identity as a gay man is portrayed naturally as his relationship with Sir Ambrosius Goldenloin progresses, without being sensationalized or relegated to a subplot. By incorporating his same-sex attraction in this manner, Nimona challenges the notion that sexual orientation wholly defines a character’s identity and role within a narrative.
The eponymous Nimona’s identity as genderfluid is also represented with empathy to the struggles of transgender youth, and is completely integral to the story. As a shape-shifter, Nimona takes on both male and female identities, leading to both fear and ostracization from others that leads her down a path of what she believes to be “villainy.” However, despite becoming an outcast and deemed a monster for doing so, Nimona continues to shape-shift as she wishes.
“Honestly? I feel worse when I don’t do it. Like my insides are itchy. You
know that second right before you sneeze? That’s close to it. Then I shape-shift and I’m
free.”
“What if you held it in? If you didn’t shape-shift?”
“I’d die.”
“That’s horrible!”
“Don’t be so gullible, I wouldn’t “die” die. I just sure wouldn’t be living.” — “Nimona” (2023)
Nimona’s shape-shifting is used as both a device for the plot, and as an allegory for trans identity. For many transgender people, the “itchy” feeling is gender dysphoria, a feeling of discomfort and distress that one cannot be themselves in their current body. Nimona’s attempts to quell these feelings, however, are only met with fear and unease from people who do not attempt to understand her, even from Ballister despite his similar situation of being exiled. Whenever Nimona is asked who she is, she answers truthfully saying she’s nothing but “Nimona,” but this answer is never enough for others around her due to the societal need to label everything and put them in a box, something nonbinary and trans viewers will relate to. By the end of the movie, when Nimona has reached her breaking point and mentally collapses, the resolution of the conflict does not force Nimona to water down her identity to become “easier” to understand, but rather makes a statement about the failures of a society that does not allow people like Nimona to exist without suffering for it. The oppressors in the story needing to mentally progress past previous societal norms rather than those who are persecuted conforming to them is something unfortunately rarely seen in many stories, and Nimona’s refusal to become more “digestible” allows the viewer to examine their own biases and encourages empathy towards those who are different.
Conclusion
Nimona stands as a testament to the power of storytelling to explore and validate LGBTQ experiences. The film fosters inclusivity and acceptance by portraying its characters authentically and in a diverse manner, challenging societal norms and encouraging individual identity. As queer representation continues to gain recognition and importance in contemporary media, Nimona serves as an exceptional example of a film that contributes positively to this cultural shift in LGBTQ portrayals.
Two-Spirited Identity
Two-Spirited Identity
Sarah Mahmud
Published on 2024.11.10
Indigenous cultures across North America have historically recognized and celebrated unique expressions of gender identity beyond the binary, with such identities being encapsulated by the term "Two-Spirit," a concept that encompasses a rich tapestry of gender diversity and cultural significance. With society’s pestering of those not fitting within the expected gender binary today, modern Two-Spirit identity has an enduring importance: both within indigenous communities, and as a way for us as a society to examine the resilience, resistance, and revival of Two-Spirit individuals and their contributions.
Origins
Two-Spirit identity is deeply rooted in indigenous cultures and their spiritual systems, with Two-Spirited individuals fulfilling a third societal gender archetype and different roles from the men and women. Across different tribes, Two-Spirit people were in roles held in high honour within their communities, being mediators and healers. They were revered for embodying both masculine and feminine energies, bridging the gap between that of the physical and spiritual realm. Two-Spirit people were believed to have access to unique spiritual abilities because of this, allowing them to further foster harmony and balance within their communities.
With the arrival of European colonizers, the predominantly Western belief in a patriarchal society, gender norms, and the erasure of indigenous cultures took hold. While the indigenous people held Two-Spirit individuals in high regard, the narrow views the European settlers held on gender and sexuality would quickly lead to the marginalization and ridicule of these people. Many indigenous communities experienced the loss of traditional understandings and acceptance of Two-Spirit individuals, resulting in their invisibility. It was not until 1990 that the term “Two-Spirit” would be coined, with Western anthropologists instead using the derogatory term “berdache,” meaning “male receiver of sodomy,” until the late twentieth-century.
Survival of Two-Spirit Identity
Despite erasure from history books, Two-Spirit individuals and advocates have been at the forefront of reclaiming, reviving, and advancing the acceptance of indigenous identities. In 1990, the term “Two-Spirit” would be coined, and while the term “berdache” would’ve fallen out of use hundreds of years ago prior, it was deemed necessary due to how dissimilar indigenous queer identity is to traditionally Western queer identity with its addition of spirituality. Today, there are Two-Spirit societies that exist with the goal of group support, through outreach, education, activism and the revival of their Indigenous cultural traditions through the preservation of old languages, skills and dances. This includes the “2Spirits of Toronto” in Toronto, Ontario, who have fought for recognition, respect, and inclusion within both indigenous communities and broader society through art, literature, activism, and community organizing.
Conclusion
Understanding, respecting, and embracing diverse Two-Spirit identities is crucial in order to disavow the continued falsehoods and omissions propagated by history books and society. The recognition and affirmation of Two-Spirit identities have far-reaching implications. It challenges the dominant narrative that insists on rigid gender norms and encourages celebrating gender diversity. By honoring the previously stifled voices of Two-Spirit individuals, we can adopt an approach to gender as a society that embraces not only many expressions of identity, but experiences.
Works Cited
Medicine, Beatrice (August 2002). "Directions in Gender Research in American Indian Societies: Two Spirits and Other Categories". Online Readings in Psychology and Culture. International Association for Cross-Cultural Psychology.
de Vries, Kylan Mattias (2009). "Berdache (Two-Spirit)". O'Brien, Jodi (ed.). Encyclopedia of gender and society. Los Angeles: SAGE. p. 64.
Jacobs, Sue-Ellen; Thomas, Wesley; Lang, Sabine (1997). Two Spirit People: Native American Gender Identity, Sexuality, and Spirituality. University of Illinois Press.
Explaining the Importance of Intersectionality in Queer Theory
Explaining the Importance of Intersectionality in Queer Theory
Caitlin N.
Published on 2024.11.11
What is queer theory and intersectionality?
Queer theory is described as a way of thinking that dismantles traditional assumptions about gender and sexuality and fights against social inequality (Cline). Traditionally, the theory is used in academic spaces, however, anybody who has had to re-evaluate any traditional assumptions about gender and sexuality, or fight against queer oppression, probably has entertained the thought of queer theory. Intersectionality is the understanding that identities overlap, including identities such as race, class, disability, gender, sexuality, nationality and many more. Due to this fact, under a system of oppression everybody will have unique experiences (Delevan).
Examples of queer theory lacking intersectionality
By definition, queer theory implies that different identities are being taken into consideration as it seeks to combat traditional assumptions. Historically, that has not always been the case and thus, has caused harm. An example of queer theory lacking intersectionality was during the AIDS epidemic. During 1991, the center for disease control (CDC) had created a definition of AIDS focusing on men (Colangelo). However, AIDS did not exclusively affect men. In 1991, there were around 40% of HIV positive women and 12% of AIDS patients that were women. Due to the exclusionary definition, the CDC failed to recognize common symptoms seen in women with aids such as cervical cancer and pelvic inflammatory disease (Colangelo). Clinical trials to develop treatment against AIDS excluded women, women were not eligible to receive healthcare from the division of AIDS services, and lastly, 65% of HIV positive women died without being diagnosed with AIDS (Colangelo). This example illustrates the importance of intersectionality when it comes to queer theory. Although both LGBTQ groups were fighting against AIDS and discrimination, they had vastly different experiences and all of them should be accounted for when trying to understand queer topics.
The importance of integrating intersectionality in queer theory today
To conclude, queer theory functions best when considering intersectionality as it takes into account many different intersecting identities that deviate from tradition. The concept is especially prevalent as the world becomes more globalized and queer people from different backgrounds intermingle. The consequences of not considering intersectionality can be harsh as it excludes different members of the LGBTQ community from discourse, safe spaces, representation and more. This exclusion can cause a rigidity in the perception of the LGBTQ community, a rigidity that many are trying to escape from as seen from the community’s plight with rigid gender and sexual orientation base expectations.
Works Cited
Blakemore, Erin. “Gay Conversion Therapy’s Disturbing 19th-Century Origins.” HISTORY, 22 June 2018, https://www.history.com/news/gay-conversion-therapy-origins-19th-century.
Forsythe, Anna. “Humanistic and Economic Burden of Conversion Therapy Among LGBTQ Youths in the United States.” JAMA Pediatrics, vol. 176, no. 5, May 2022, pp. 493–501, doi:10.1001/jamapediatrics.2022.0042.
Hinrichs , Kate L. M., and Weston Donaldson . “Recommendations for Use of Affirmative Psychotherapy With LGBT Older Adults.” National Library of Medicine, 2017.
Sangu, M. “Aversion Therapy - an Overview.” ScienceDirect Topics, https://www.sciencedirect.com/topics/medicine-and-dentistry/aversion-therapy. Accessed 28 Feb. 2024.
Sommer, Andreas. “Policing Epistemic Deviance: Albert Von Schrenck-Notzing and Albert Moll(1).” Medical History, vol. 56, no. 2, Apr. 2012, pp. 255–76, doi:10.1017/mdh.2011.36.
“The Lies and Dangers of ‘Conversion Therapy.’” Human Rights Campaign, https://www.hrc.org/resources/the-lies-and-dangers-of-reparative-therapy. Accessed 28 Feb. 2024.
Vider, Stephen, and David S. Byers. “A Half-Century of Conflict Over Attempts to ‘Cure’ Gay People.” Time, 12 Feb. 2015, https://time.com/3705745/history-therapy-hadden/.
“A Half-Century of Conflict Over Attempts to ‘Cure’ Gay People.” Time, 12 Feb. 2015, https://time.com/3705745/history-therapy-hadden/.
Disability In The LGBTQ+ Community
Disability In The LGBTQ+ Community
Sarah Mahmud
Published on 2024.11.10
An estimated 16% of the global population, or approximately 1 billion people, experience some form of disability in their daily lives, whether physical or mental. Disability, however, is a subject that is often ignored, or even avoided entirely in discussion as if it were taboo, despite disabled individuals still needing to navigate a society primarily built around the able-bodied. This is also a struggle shared by the queer community, and for both groups, it can sometimes feel as if one is swimming against the tide when it comes to fighting for visibility and understanding. However, for disabled members of the LGBTQ+ community, this battle is made more difficult by the way their experiences are often overlooked, creating a distinct kind of alienation that is not frequently talked about. How does the presence of disability within the LGBTQ+ community often go ignored, and how do we tackle this issue?
Community Exclusion
“Community” is defined as a feeling of fellowship with others as a result of sharing common attitudes and goals, and the LGBTQ+ community is no exception to this, its strength largely in part due to the strong solidarity shown between its members. However, those in the LGBTQ+ community who are disabled may feel as if they are excluded from this solidarity due to not always being considered.
Social exclusion against those who are disabled can manifest in subtle ways, such as through the use of microaggressions, or through more overt forms of discrimination. Disabled individuals may face assumptions about their sexuality or gender identity simply because of their disability, usually in the form of misguided remarks about one’s appearance, or through harmful comments that may be rooted in good intention, but ultimately reinforce stereotypes and can be deeply hurtful. These comments can take a heavy toll on one’s mental state, and can make them feel alienated from the community, unwelcomed, or even as if they’re somehow inadequate.
Furthermore, there’s also the issue of the more physical barriers that deny disabled people access to otherwise safe spaces for queer individuals. Those with physical disabilities may not always be able to access or safely traverse the grounds that LGBTQ+ events like Pride parades are held on. Sexual education and healthcare that have a focus on LGBTQ+ individuals also often do not consider those who are physically disabled.
Caught In The Middle
Disability and queerness are two incredibly integral aspects of one’s identity, so it is a challenging position to be put in when the two intersect. While both communities strive for greater acceptance and visibility, they are often treated as entirely distinct and separate worlds to be a part of, leaving those who are a part of both often feel as though they don't fully belong to either. When we think of LGBTQ+ representation in film, television, or advertising, how often do we see disabled individuals depicted? The media plays a large role in shaping societal perceptions of other groups, and in overlooking disabled LGBTQ+ individuals, it further reinforces the idea that being both disabled and LGBTQ+ is an anomaly.
Visibility & Acknowledgement
Within the LGBTQ+ community, there needs to be a deliberate effort to create spaces that are truly inclusive, and that starts with considering those who have been made to feel alienated. This means ensuring events can be universally accessed safely, such as through the inclusion of ramps that wheelchairs can properly move across, or through the consideration of the needs of those with sensory issues. Pushing for better representation in the media, and ensuring that the concerns of those with disabilities are acknowledged and acted upon is required and crucial for fostering a community that is inclusive.
The struggle for acceptance, recognition, and equality is a battle that has been constant, especially so for disabled individuals within the LGBTQ+ community. However, by acknowledging and addressing these challenges, we can work towards a future where everyone, regardless of their abilities or identities, feels seen, heard, and valued.
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