265 posts tagged culture

Yes, There Were Transgender Vikings!

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The Medieval Laxdæla Saga contains the fascinating story about how Gerda and Thord, who wanted to get married, accused their Viking spouses of crossdressing in order to get a divorce. The author of the saga, who might have been a woman, seems to admire “Aud with the trousers”, the presumably transmasculine wife of Thord.

One of the main transphobic arguments these days is that people become trans because of “gender ideology”.  And “gender ideology” is apparently something new invented by post-modernists, Marxists and progressive leftists. So what if I told you there were transgender people in Scandinavia in the Middle Ages?

Transgender people in history

I have already documented transgender people in ancient and medieval Indiaancient Phrygia and Rome,  the Roman Empireancient Baghdad and  late 19th century Berlin, and I have also written a popular article about William Shakespeare being in love with a transfeminine person.   

However, with the exception of the poem on gender dysphoria from Kalonymos ben Kalonymus (1322), none of the original sources I have found have been written by trans people. All of the texts, including the one I  present here,  will therefore have to be read with an open, but critical, mind. 

Getting behind the stereotypes

Many of the historical texts are  written by transphobes or people who do not understand gender variance. Still, even a queer-phobic or transphobic text can be a witness to gender variance, because why would the author imagine cross-gender expressions if the culture had no concepts of gender variance?

Whether the author of the text I am going to present today, namely the 13th century Laxdæla  Saga (also written as Laksdøla, Laksdæla or Laxardale), is transphobic remains to be seen. 

It clearly refers to negative tropes about both transfeminine and transmasculine gender variance. The story in the saga takes place around 1000 CE, which  mean that this may also apply to the Viking age.

Note that I am using the word “transgender” as an umbrella term covering a wide variety of gender variance here. The references found in the saga do not tell us if the people referred to were gender dysphoric or gender incongruent as we use these medical terms today. 

The similarities with contemporary gender variance leads me to believe, however, that many of them probably were.

Read the rest of this article over at Crossdreamers: “Were There Transgender Vikings? The Laxdæla Saga Says So.”

Photo: Gettys

Chappell Roan to trans community: ‘I would not be here without you’

The American singer and songwriter Chappell Roan expressed strong support for the transgender community during the Grammys.

She said:

“It’s brutal right now, but trans people have always existed, and they will forever exist, and they will never no matter what happens take trans joy away, and that has to be protected more than anything”

and

“[Trans joy] has to be protected more than anything. I would not be here without trans girls. Just know that pop music is thinking about you and cares about you.  I’m trying my best to really stand up for you in every way I can.“

Pink News has more.

Read also about Lady Gaga’s support for trans people.

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U.S. teens are less likely than adults to know a trans person, but more likely to know someone who’s nonbinary

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The Pew Research Center reports that for teens and adults alike, those who identify with or lean toward the Democratic Party are more likely than Republicans to say they know someone who is transgender or nonbinary.

Among teens:

  • 41% of Democrats say they know someone who’s transgender. Republicans: 32%.
  • 32% of Democrats say they know someone who’s nonbinary. Republicans: 24%.

Among adults:

  • 47% of Democrats and 33% of Republicans say they know a transgender person.
  • 32% of Democrats and 16% of Republicans say they know a nonbinary person.

Knowing someone from a marginalized group normally reduces the hostility to members of the group.

So a significant portion of Americans know someone who is transgender (and where their experienced gender does not match their assigned gender), but they still do not seem to understand the difference between biological sex and gender identity.

Most teens (69%) say that whether someone is a man or a woman is determined by the sex they were assigned at birth. Another 30% say a person’s gender can be different from their sex at birth.
Similarly, 65% of adults say a person’s gender is determined by their sex at birth, while 33% say gender and sex can differ.

It seems that trans people and their allies still have a lot of work to do when it comes to explaining what it means to be trans.

The Life of an Ugandan LGBTQ Refugee in South Sudan

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Transgender World presents the voice of a transgender woman fleeing persecution in Uganda.

By Jack Molay

The anti-LGBTQ laws of Uganda

Uganda has some of the harshest anti-LGBTQ laws in the world. Same-sex sexual activity is illegal for both men and women in Uganda.

Even though the Ugandan government argue that their homophobic and transphobic laws are anti-colonial, the policy has, in fact, roots in British colonial laws introduced when Uganda was a British protectorate. These days right-wing American Evangelicals do their best to fan the flames of queer-phobia in Uganda.

This policy is accompanied by deeply held homophobic and transphobic beliefs in large parts of the population. We have already reported on N., a lesbian LGBTQ-activist who fled to the Kakuma camp in Kenya when her mother and her sister were killed by her fellow villagers.

Queer life in Kenyan refugee camps

Kenya may be a little bit more lenient when it comes to practicing its own anti-LGBTQ laws (“sodomy” is punishable by 21 years’ imprisonment), but the camps have their violent queer-phobic mobs, so you are never safe.

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Queer Ugandan refugees in Kenya. Photo: Brian Inganga/AP Photo

From Kenya to South Sudan

This has led some LGBTQ-refugees to flee from the Kakuma camp in Kenya to another camp in South Sudan. One reason is the hope of becoming part of some of the Western refugee repatriation programs. That might seem like a long shot, but some have actually managed to get to the US and Canada.

We are deliberately not giving you the name of the South Sudan camp here, as the local authorities are searching the web in order to identify queer and trans refugees.

South Sudan criminalizes sexual activity between males and the gender expression of trans women. Neither Kenya nor South Sudan accept being queer or trans reason for being given a refugee status. There are clear limits to what the UN refugee agency, UNHCR, can or will do to protect them, even though the organization clearly condemns anti-LGBTQ violence.

We are in touch with several refugees in Kenya and South Sudan, and today we have the privilege of sharing one such life story with you, namely the story of A., a transgender woman who is now living in a camp in South Sudan. Her story can give you a glimpse into the life of LGBTQ refugees in both Kenya and South Sudan.

We know the real identity of A, but will not reveal it here due to fear of persecution. The original text has been anonymized for that reason.

The life of A

My name is A., and I am 37 years old Ugandan. I have a bachelor’s degree from a university in Kampala, and I have worked in various fields, including banking, administration, customer service, and social work. I have always prided myself on my education and professional skills, but life as an LGBTQ person in Uganda has forced me to face some of the harshest realities imaginable.

I grew up in Jinja, Uganda, raised by my grandmother after my parents were unable to care for me. My mother abandoned me when I was just a baby, and my father died when I was only a year old.

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The Jinja Nile Bridge

Despite these challenges, my grandmother provided me with love and stability until her death in 2019. My upbringing, however, was marred by the harsh realities of being different in a society that doesn’t easily accept those who don’t conform to the traditional expectations of gender and sexuality.

Being different

From a young age, I knew that I was different. I began to recognize my attraction to the same gender and struggled to understand my feelings amidst a society that fiercely upheld heteronormative values.

As I navigated my teenage years, I was drawn to boys, but those feelings were never acknowledged or accepted. My self-expression, which sometimes included clothing choices that blurred gender lines, made me a target for mockery and ridicule. The boys I had crushes on were seen as forbidden, and I lived in constant fear of being found out.

Violence

Growing up as an LGBTQ individual in Uganda was incredibly difficult. I faced relentless bullying, harassment, and rejection—not just from peers but from my own family. I was forced to endure physical and emotional violence, including one harrowing incident in 2002, where I was publicly stripped by my peers who questioned my gender.

The bullying continued throughout my life, but it reached a breaking point when I was arrested at the age of 16 after being caught with my boyfriend.

My family, including religious leaders, condemned me, and I was beaten and rejected by those I had once considered family. I was shunned and made to feel like a disgrace.

Workplace discrimination

In the workplace, I encountered further discrimination. I was fired from jobs because of my sexual orientation, as many employers in Uganda hold deeply homophobic views. My attempts to find work were thwarted by my family’s influence, who ensured that my efforts were sabotaged. I was left financially dependent on my boyfriend, and my prospects seemed bleak.

In 2017, my family forced me into an arranged marriage with a woman, even though I was already in a serious relationship with my boyfriend.

My family found out about our relationship and, in retaliation, I was arrested and once again ostracized. This led to my final job termination and left me in a precarious position, financially and emotionally.

My family told me never to seek help from anyone, including organizations like Icebreakers Uganda and Happy Family Shelter, who tried to support me. This cycle of rejection and violence ultimately led me to make the difficult decision to leave Uganda.

From Kenya to South Sudan

I fled to Kenya in 2021 , seeking safety and a fresh start. But even in Kenya’s refugee camps, I faced constant threats, violence, and discrimination. The environment was hostile, and I found no protection from the UNHCR. Fearing for my life, I eventually made my way to a camp in South Sudan, hoping to find a safe place for LGBTQ refugees like myself.

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From the Kakuma Camp in Kenya (UNHCR)

Unfortunately, life in this camp has not been much better. We are discriminated against by the host community, and on December 27th, we were raided, beaten, and had all our belongings—including food—stolen. Our lives here are constantly at risk, and I fear for my safety every day.

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A. was beaten up in the camp. (Private photo)

As an LGBTQ person living in this camp, I am forced to hide who I am, not just for my safety, but for survival. We live in a country that does not accept us, and we are subjected to violence and abuse simply for being who we are.

The constant fear, combined with the lack of basic resources, has made life unbearable. As someone with hypertension, my health is also at risk, as I lack access to necessary medication and proper care.

Hope for a better future

Despite these hardships, I remain hopeful for a better future. I am an educated person with a strong desire to rebuild my life. I want to find a place where I can live freely and authentically, where I can work again and contribute to society. I want to love openly, find a partner, and live a life where I am not forced to hide who I am.

My dream is to find safety, stability, and acceptance things that have been out of my reach for so long.

I ask for help not just for myself, but for all LGBTQ refugees facing similar struggles. I seek food, clothing, and medical care, but more than that, I long for a chance to live the life I’ve always dreamed of—free from fear, discrimination, and violence.

With your support, I hope to one day build a future where I can be myself, contribute to the world around me, and finally find the peace and acceptance I’ve always craved.

A.

Main illustration: Atlas Studio

The Scythian Transgender Priestesses

The YouTube video titled “Exploring the remains of an ancient trans priestess” delves into the archaeological discovery of a burial site believed to belong to a Scythian transgender priestess from approximately 2,000 years ago.

The video examines the grave goods found at the site, providing insights into the individual’s societal role and the cultural context of gender diversity in ancient times.

Sophie, who has made many videos on the the history of transgender lives and culture, offers a well-researched narrative, shedding light on historical instances of transgender identities and their recognition in past societies.

Sophie has actually made several videos on Scythian enarei (also referred to as enaree or anaray) priestesses.

Here is a general overview:

The Scythians were a group of ancient nomadic peoples who inhabited the steppes of Eurasia, particularly the region stretching from modern-day Ukraine and southern Russia to parts of Central Asia, from around the 9th century BCE to the 4th century CE.

Known for their exceptional skills in horseback riding, archery, and warfare, the Scythians played a significant role in the history and cultural exchanges of the ancient world.

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Scythian tiara depicting the goddess Artimpasa surrounded by priestesses, including an enarei on the right.

The enarei were associated with an orgiastic cult dedicated to the goddess Artimpasa and the Scythians’ ancestral Snake-Legged Goddess.

These deities were heavily influenced by Near Eastern fertility goddesses. The enarei’s rituals combined indigenous Scythian shamanistic practices, which were similar to those of Siberian peoples, with elements imported from Levantine religions.

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Transcend Freedom to Love

“Sandra Chen Weinstein, an award-winning Taiwanese American photographer, unveils her latest photo book, a powerful and intimate collection of images that challenge assumptions about LGBTQ+ life in Taiwan, Japan, Iceland, Australia and the US.”

The Guardian: ‘I had to transcend my fear’: LGBTQ+ lives – in pictures

More on the book here.

Sandra Chen Weinstein’s website.

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Indiana Clergy Oppose Anti-Trans Legislation

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A grassroots coalition of 87 clergy from various faith traditions in Indiana has issued an open letter urging the state government to stop passing anti-transgender legislation.

The letter, addressed to the Governor and legislators, emphasizes the moral duty to protect vulnerable communities, including transgender individuals, and criticizes the recent wave of anti-trans bills.

These include laws restricting gender-affirming medical care, amendments to identification documents, and school support for transgender students, as well as interfering with parental decisions about medical care.

Rev. Jeff Miner of LifeJourney Church highlighted that many faith leaders oppose these measures, challenging the misconception that religious communities uniformly support restrictions on transgender rights.

Bishop Cate Waynick of the Episcopal Diocese of Indianapolis (photo) underscored the need for empathy and charity over prejudice and fear, while Brandon Wallace of North United Methodist Church described trans youth as profoundly kind and deserving of equal rights.

The coalition vows to continue its advocacy, gathering more clergy support and mobilizing faith communities across Indiana to resist further legislative attacks. This movement marks the beginning of a broader faith-based effort to protect transgender rights in Indiana.

Press release with letter and more.

How the New York Times failed the transgender community

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Billie Sweeney, a trans journalist writing for Assigned Media, has written an interesting article on the New York Times’ increasingly anti-trans slant in its coverage.

Sweeney, who transitioned while working at the NYT, recounts her experiences advocating for fair representation of transgender issues. She resigned early in 2024 after becoming disillusioned with the paper’s leadership, which she claims displayed hostility towards the trans community.

Sweeney highlights a shift in NYT’s editorial tone, particularly after A.G. Sulzberger became publisher in 2018. Critics argue that this shift was part of a broader strategy to attract conservative subscribers, though this remains unproven.

Sweeney recalls being invited to advise on transgender issues and recruitment efforts, including meetings with top management. Despite appearing committed to diversity, the NYT’s attempts to hire trans journalists yielded no hires. Recruitment efforts, though seemingly sincere, faced challenges such as concerns about candidates’ perceived lack of “objectivity” when reporting on trans issues.

Trans activists and contributors, like Riki Wilchins, note that NYT’s coverage of trans issues has deteriorated since 2015, with a growing presence of anti-trans opinions in its editorial section. Sweeney suggests management’s fears of bias from trans reporters were unfounded, pointing to journalism ethics that value lived experience in reporting.

Over and over again we see that the myth about complete objectivity and balance leads to news media forgetting about fact checking and critical social analysis. The truth is not found somewhere between fascists and the people they oppress.

Read the article here.

Billie Sweeney’s web site.

Photo: mizoula

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