Lock up your house, go across the railroad tracks, find someone in need, and do something for them.

Karl Menninger (1893-1990), American psychologist.

And a comment from me: While I certainly don’t agree with all of Dr. Menninger’s ideas about psychology (particularly his thoughts on possession as a possible cause of mental illness), this particular quote seemed worth sharing.

Thanks to Garrison Keillor’s Writers Almanac for today.

My activism is patient.  It is kind.  It is not jealous; it is not arrogant and never blusters or boasts.

My activism never acts dishonorably or unbecomingly.  It is not self-serving.  It refuses to allow itself to be provoked.  It is not vengeful and does not take into account a wrong suffered.

My activism does not rejoice in unrighteousness, but rejoices with the truth.

My activism bears all things, believes all things, hopes all things, endures all things.  This is my activism.

If my activism speaks with power, wit, and sophistication, but lacks any of these aforementioned qualities, it becomes merely noise.

If my activism is full of depth and insight, and if it persists beyond all human endurance, but lacks these qualities, it is barren and destitute.

If my activism prompts me give up everything I own that is of earthly value–even to the point of giving my very life–but lacks these qualities, it merits nothing.

This activism–my activism–never fails.

(Thanks to the Apostle Paul.)

COLAGE, Children Of Lesbians And Gays Everywhere, has put together a veritable motherlode of resources for families with a transgender parent.  It includes print publications, internet resources, email support groups, and much more.  COLAGE is a spectacular organization and this is a much-needed list.  Thanks so much!

The ACLU’s Lesbian Gay Bisexual Transgender Project has launched Get Busy, Get Equal, an online toolkit to empower grassroots organizing for change.  Their page on transgender resources is particularly good.  They also have a blog, newsfeed, and podcast.  Definitely worth a look. 

Please read Jim Burroway’s post at Box Turtle Bulletin about LGBT Ecuadorians being committed against their will to “treatment centers” that can only be described as torture chambers. (Translations of the series of articles Jim cites can be found here.) Here’s an excerpt from a 22-year-old transgender woman who experienced their treatment:

“My father paid $1,000 [approx. $350 dollars] to have them lock me up in a clinic because he wanted me to change. Four men practically kidnapped me on the street. I wore my hair long and, since I had already taken hormones, my breasts had grown. They clipped my hair. Me and another three homosexuals. They would lock us up in rooms of less than a meter wide. So small that we had to stand on our feet, in the dark, with flies.”

The place where she was taken was God’s Paradise, a drug and alcohol rehab center, led by Jorge Flor who some residents call “My Pastor.”

“When I tried to escape,” says Chiqui, “they hit me until they broke my nose. They’d ask if I was a man or a woman, they’d take our pants down, they’d throw water between our legs and would put live cables to shock us with electricity.

How in the world can such atrocities be committed in the name of Jesus?

I’m reminded of a story from the life of St. Joan of Arc.  Before she revealed to her family that she had received messages from God calling her to lead the armies of France, her father had a recurring dream. In his dream he saw Joan leaving their home town of Domrémy in the company of soldiers, which he interpreted as a premonition that she would become a camp-follower and prostitute.  He swore to his wife and sons, Joan’s mother and brothers, that if such a thing seemed about to occur he would drown his daughter, and made his sons promise to do the same if he could not.

Such a thing flies in the face of our modern understanding of basic human rights–and yet such things take place every day in our world, and in Jesus’ name.  And they don’t just take place far away.  Spiritual abuse happens in the church next door and the synagogue down the street and the mosque across town any time families are taught or counseled to mistreat their LGBT loved ones in God’s name.

What would have become of France had Joan been murdered by her family as she was departing in men’s clothes to meet with the Dauphin?  What beautiful destiny does the church unwittingly destroy when it abuses its LGBT members and their families?

Virginia Ramey Mollenkott graced last month’s Transforming Faith–Divining Gender conference not only with her warm and wise presence, but with a wonderful keynote address. In it she laid out seven reasons that religious groups should embrace their transgender members. Here’s a summary, taken from my notes:

1. The scriptures are trans-friendly; people who value them should be as well. For example, note the Yahwist creation account, in which God’s original creative impulse is toward a hermaphroditic creation. Jesus speaks well of eunuchs and condemns the use of “Raca,” which scholarship has shown means “effeminate” or “sissy.” Once we shed our cultural proclivities, we can see an ethos in scripture that takes a favorable view of gender variance and diversity.
2. Transgender members help congregations transcend gender stereotypes. The binary gender construct does not merely differentiate between genders, but unjustly elevates one over the other. Transgender people provide congregations with a unique reminder that stereotypes are not objectively concrete and need not bind us.
3. Transgender members remind congregations to use diverse and inclusive language when speaking about God. In Mollenkott’s words, “If God is male, then male is god.” Transgender people are particularly sensitive to the injustices caused by gendering God inappropriately. Transgender people do congregations a great service when they insist upon more accurate language for God.
4. Transgender people have traditionally been recognized in many cultures as bridges between the seen and unseen worlds. Mollenkott made particular note of how Milton genders his angel characters in Paradise Lost. There is tremendous depth to this tradition.
5. Transgender people have often reflected deeply on the connections between faith, justice, gender, and sex. Our congregations’ hang-ups on these topics have distracted them from far more important matters. Transgender people can educate their congregations on our lives and issues; they are “particularly suited to teach congregations about the multiple connections between sex, gender, and justice.” As outsiders, we bring a perspective our congregations need. Jesus himself defied many gender norms, and yet in spite of his gender transgression, subordinationism holds sway in many congregations. (Mollenkott drew very interesting linkages between the lengths to which some churches and theologians go to justify subordinationism and the reappearance of Arianism.)
6. As occupiers of the “forgotten middle,” transgender people can help congregations get over their addiction to certainty. Our dualistic, “good vs. evil” worldview threatens to destroy humanity and the world. (I was reminded here of Karen Armstrong’s work on the Axial Age, a period of history marked by terrible violence out of which arose today’s great religious traditions with their focus on selflessness and compassion.) “Sympathy cannot be confined to our own group,” Mollenkott said. Transgender people know what it means to occupy a middle that defies artificial dualism. This makes us particularly well suited to teach others to love the Other across dualistic divides; we’ve learned to let our pain express itself as support for others. (She made note here of the Drag Mothers who mentor young trans people in Chris Beam’s Transparent.)
7. Transgender people demonstrate powerfully that just as all races share one blood, so do all genders. Mollenkott reminded us of the old “one drop” rule of race, by which anyone who had one drop of African American blood was considered African American and a legitimate target of bigotry. The same rule, she said, holds today for gender norms. One drop of femininity equals feminine or “sissy,” as opposed to the pure or normative male. If we lined up the entire human race from darkest skin to lightest skin, she asked, where would “black” end and “white” begin? Similarly, if we lined up from most masculine to most feminine, where would “masculine” begin and “feminine” end? And, more importantly, what would those distinctions even mean in that context?

Please understand my reasons for not blogging today.  I am participating in the Day of Silence, a national youth movement protesting the silence faced by lesbian, gay, bisexual, and transgender people and their allies.  My deliberate silence echoes that silence, which is caused by harassment, prejudice, and discrimination.  I believe that ending the silence is the first step toward fighting these injustices.  Think about the voices you are not hearing today. 

What are you going to do to end the silence?

Received this week from Soulforce (emphasis mine):

In 2007, the United Methodist Church’s Judicial Council ruled that a newly-transitioned transgender pastor, Rev. Drew Phoenix of St. John’s United Methodist Church in Baltimore, could continue to serve his church, as his congregation desires. However, because church law makes no reference to transgender people, the Judicial Council referred the broader question of whether transgender ministers are eligible for clergy appointments to the church’s main legislative body, the United Methodist General Conference, which will convene in Fort Worth, Texas, April 23-May 2.

The judicial council’s ruling has inspired both inclusive and discriminatory legislative proposals. A coalition of progressive organizations within the church have proposed expanding the church’s statement of civil rights to affirm support for “all persons, regardless of sexual orientation or gender identity.” The coalition has also proposed amending the church’s membership rules to state: “no person shall or will be excluded from baptized or professing membership in the United Methodist Church for reasons related to sexual orientation or gender identity.”

Unfortunately, anti-LGBT organizations have proposed legislation that is misinformed and discriminatory. One such proposal comes from the leader of an ex-gay ministry:

“Therefore, be it resolved, that in faithfulness to Scripture and Christian/Jewish tradition about God’s gift of male and female, and out of deep compassion for persons struggling with gender and sexual identity issues, we do not recognize transgenderism or transsexuality as part of God’s good intentions for humankind and we oppose sex reassignment therapy (hormonal or surgical) as a solution to these conditions.”

Another piece of legislation, introduced by an employee of the right-wing Institute for Religion and Democracy, would make simply “identifying as transgender” a “chargeable offense” for clergy.

The United Methodist Church is the 2nd largest Protestant denomination in the U.S. The impact of this General Conference will resound beyond the denomination and ultimately affect conversations about civil rights.

Soulforce is organizing an opportunity for delegates to the UMC General Conference to meet with transgender people and their allies this Friday.  More information is available here.  Christianity Today also has coverage.

This Friday marks the twelfth consecutive annual observance of the Day of Silence.  From the official site:

The Day of Silence, a project of the Gay, Lesbian and Straight Education Network (GLSEN), is a student-led day of action when concerned students, from middle school to college, take some form of a vow of silence to bring attention to the name-calling, bullying and harassment — in effect, the silencing — experienced by LGBT (lesbian, gay, bisexual and transgender) students and their allies. This year’s Day of Silence will be held in memory of Lawrence King.

DoS has become a hotly contested front in the culture war, as evidenced by all the strategizing among conservative Christians on how best to deal with the DoS (which they see as an attempt to legitimize behavior they oppose).  Some conservative leaders have called their followers to keep their children home from school on Friday.  Others have sought to institute a “Day of Truth” to draw attention to their beliefs about sexual identity and gender expression and to counter the message of those who keep silence.  The American Family Association has asked parents and teachers to use their influence against schools that support the DoS and to force students to abandon their vows of silence or face disciplinary action. 

Recently, Warren Throckmorton and Michael Frey announced a different approach: the Golden Rule Pledge.  From Dr. Throckmorton’s website:

We believe the teaching of Christ in the Golden Rule should guide our actions and attitudes regarding all. We also believe that we should work to make school a safe place for all students.  Thus, we advocate students spread a message like this on the Day of Silence:

This is what I’m doing:

I pledge to treat others the way I want to be treated.

Will you join me in this pledge?

“Do to others as you would have them do to you.” (Luke 6:31).

The Day of Silence cards passed out by the students observing the event will ask, “What are you going to do to end the silence?” meaning what will you do to help secure a safe environment for GLBT identified students. This group advocates that we answer that question with a commitment to their safety and the safety of all based on the teachings of Christ.

A safe zone is where the teachings of Christ are truly observed. GLBT students and peers as well as other who appear different have been the target of harassment, violence and scorn. We believe this is wrong. The church should lead the way in combatting violence and harassment in schools. A variety of options exist on the DOS, including silence. Whatever option one chooses, we do not encourage protests, divisive actions or criticism of others. One way to live out our faith is to treat others fairly and with respect.

This, I think, is a good thing.

Edit:  Maybe.  Alex Blaze makes a very good argument at the Bilerico project that this is unethical  ”counterprogramming”:

The idea is that Christians are supposed to against all violence, and that they don’t have to be OK with the gay to be against anti-gay violence.

Of course, in the process, they erase queer identity from the day, students who specifically are targeted for expressing themselves. These students need specific protection because the problems they face are unique, so countering that is problematic since it looks like an attempt to sweep the violence they face under the rug.

But it’s more than that - it’s counter-programming. And when someone already knows what one group of people has scheduled and sets up another celebration, event, or remembrance for the same time and the same people, no matter what it is, the intention is clear: to prevent people from participating in the previously scheduled event.

I need to think more about Alex’s argument.  When I first read about the “Golden Rule Pledge,” my context for thinking about it was very personal.  Many of my friends and colleagues (and even a few family members) disagreed with my decision to pursue gender transition on religious grounds, and I respect their feelings on the matter.  And yet none of them would sanction violence against me.  How, I’ve wondered, can they express their opposition to violence against me without compromising their beliefs?  Having read Alex’s article, I’m wondering how joining me in my observance of the DoS would compromise those beliefs.  Is it really necessary for someone to say, “I agree violence against LGBT people is wrong and should be stopped, BUT I still think homosexuality and gender variance are sinful?”  Why not just say, “I agree violence against LGBT people is wrong and should be stopped?” 

I would hope that Christians on both sides of this issue can at least offer one another sufficient grace to cover the complexity of it. 

Another edit:  Jim Burroway at Box Turtle Bulletin has written an excellent critique on the “Golden Rule Pledge” that has pushed me over the edge on the topic.  He lists four problems with this response to DoS:

1. It is counterprogramming.
2. It appears to be motivated by opposition to homosexuality rather than opposition to violence.
3. It perpetuates the false Christian vs. LGBT dichotomy.
4. The “Golden Rule” cards do not actually address violence; they are too susceptible to exploitation for the purposes of hate.

Jim sums up:

The Golden Rule is one of those wonderful aphorisms which serve more as a Rorschach test than a standard. It can mean whatever anybody wants it to means, allowing it to a provide a “nice” cover for those who have no intention of changing their attitudes or behavior. It’s too easy for the Golden Rule Card to become a sanctimonious, self-righteous and passive-aggressive reaction to the Day of Silence. It allows them to claim the moral high ground — a high ground which by their definition is not a level playing field.

Thank you, Jim and Alex, for helping me think through this.

(Thanks to Box Turtle Bulletin.)

or, Daniel Day-Lewis teaches me about the nature of power

One of those wonderful cosmic confluences has given me some new grist for my thinking about power and activism in the form of two Daniel Day-Lewis films that hit my consciousness within a week of each other. 

In the 1993 film In the Name of the Father Day-Lewis plays Irishman Gerry Conlon, who along with three others was coerced under torture to confess to the 1974 Guildford pub bombings.  Conlon and the other members of the Guildford Four spent 15 years in British prisons for the crime until it came to light that police officials had lied about their initial interviews with the Four and had doctored evidence to implicate them, all in an effort to demonstrate to the British public that they were succeeding in their efforts to stop IRA bombings.  Their convictions were reversed in 1989, and in 2005 Prime Minister Tony Blair issued a formal apology to the Four and their families, stating, “I am very sorry that they were subject to such an ordeal and injustice (…) they deserve to be completely and publicly exonerated.”

Day-Lewis plays a much different character in last year’s magnificent There Will Be Blood: turn-of-the-century oilman Daniel Plainview.  Driven by his insatiable lust for power, Plainview shows himself willing to crush anyone who gets in his way, including members of his own family.  I hesitate to reveal any more of what I consider to be the one must-see movie of 2007 for the sake of those who have not yet seen it, but knowing that the story is based losely on Upton Sinclair’s novel Oil! will probably give some idea of the ethos and pathos of the narrative. 

Together, these two stories have helped me cosolidate my recent thoughts on the nature of social power.  To be precise, they’ve taught me

1. that once they attain a certain modicum of social power, individuals or groups will very rarely surrender it, and
2. that far more frequently they will stop at nothing to maintain and expand their power, including the wanton violation of social norms and values concerning power. 

What I found most fascinating, however, was how quickly in both stories those whom we would expect to advocate for the powerless themselves fall prey to the dynamic cited above.  This sad truth becomes apparent almost from the outset of There Will Be Blood in the person of preacher Eli Sunday (again, I’ll refrain from saying more in the interest of readers who have yet to see the film).  In In the Name of the Father, Gerry Conlon learns this hard lesson under the tutlege of a fellow prisoner, Irish Republican bomber Joe McAndrew, who proves himself just as capable of injustice as those who have unjustly imprisoned the Guildford Four. 

Note to those of us who consider ourselves activists and advocates for the marginalized (including myself):  “If you do what is right, will you not be accepted?  But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.”   “Keep watching and praying that you may not enter into temptation; [for] the spirit is willing, but the flesh is weak.” 

I’m off today for Portland, Oregon, to attend the Transforming Faith, Divining Gender conference, sponsored by the Community of Welcoming Congregations. Aside from enjoying the company of old friends and making new ones, I’ll also be presenting a workshop with my dear friend Peterson Toscano entitled “Unearthing Transgressive Taboos and Transformative Texts in Scripture.” Here’s a description of the conference, from the official website:

Transforming Faith: Divining Gender - A three-day interfaith gathering in Portland, Oregon that seeks to:

• Educate communities of faith in the spectrum of gender identities and gender expressions
• Give tools and resources for supporting gender variant youth
• Dismantle binary gender constructs and their reign in misogyny and homophobia
• Nurture and empower transgender leadership.

The keynote address will be offered by Dr. Virginia Ramey Mollenkott, author of 12 books, including Omnigender.

Plenary sessions will feature:

• New Testament scholar Dr. Mary Ann Tolbert, George H. Atkinson Professor of Biblical Studies at the Pacific School of Religion and Executive Director of the Center for Lesbian and Gay Studies in Religion and Ministry, who will address Gender and the Bible.
• Jenn Burleton, Executive Director of TransActive will present a panel of youth and resources for supporting gender variant children and teens
• Faisal Alam, founder of Al Fatiha (a network for LGBTQ Muslims), will be exploring the complex diversity within the Muslim world and will illustrate the many challenges facing queer Muslims.

The conference will feature:

• Peterson Toscano performing his play, Transfigurations: Transgressing Gender and the Bible.
• A film/video festival
• Interfaith worship experiences, workshops, forums and social gatherings.

If you’re coming to Portland, I can’t wait to see you! If you’re not, don’t worry–I’ll be blogging as much of it as I can. It’s what I do.