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Gender-based violence: a confused and contested term

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Gender-based violence: a confused and contested term

This article examines the definition and use of the term ‘gender-based violence’ (GBV) in the humanitarian sector. It first outlines the historical development of the term since the 1990s. The author highlights how the term was initially only used to refer to violence against women and girls but has increasingly been used to refer to a broader range of violence, including sexual violence against men in conflict and people with diverse SOGIESC.

The article argues that in order to develop effective policy responses, it is necessary to distinguish between sexualised and gendered violence against men and boys and violence against girls and women and that definitions of gender-based violence must acknowledge this difference.The author further reveals that many humanitarian practitioners personally define GBV in a way that is distinct from the definition provided by the agency they work for. The article presents and explains three distinct definitions of GBV.

The first is ‘primarily men’s violence against women’. The second is ‘violence primarily used by men against women, some males, and inclusive of sexual violence against children’. And the third is ‘violence used against women, girls, men and boys to assert and reproduce gender roles and norms’. This confusion and contestation over what is the appropriate definition of GBV is considered a significant factor limiting the creation of effective interventions. The article implores humanitarian practitioners to critically assess their definition of GBV and build appropriate programs based on their theoretically informed definition of GBV.

Bisexuality in Europe: Sexual Citizenship, Romantic Relationships, and Bi+ Identities

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Bisexuality in Europe: Sexual Citizenship, Romantic Relationships, and Bi+ Identities

This book provides a plethora of bi-feminist and critical theory scholarship perspectives on the social realities of bisexual people in Europe. It holds three sections: (1) sexual citizenship, (2) romantic relationships and (3) bi+ identities. This anthology covers a range of theoretical areas, for example adopting a bi-feminist lens to investigate ‘erotic autonomy’ or the invisibility of bisexual and pansexual bodies. It exists as part of the Global Gender series, bringing together the fields of Gender and Women’s Studies, Sociology, Politics, Communication, Cultural Studies and Literature.

The more we are barred, the more visibility we want: Celebrating Trans Visibility Week with Stephanie Halim

Elena Robertson
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The more we are barred, the more visibility we want: Celebrating Trans Visibility Week with Stephanie Halim

Stephanie Halim (she/her) is an Indonesian trans woman activist. She completed her bachelor’s degree in clinical psychology and then her master’s degree in gender and violence. She co-wrote UNDP’s Being LGBT in Asia-Indonesia Report. Stephanie works to counter the deliberate erasure of trans people in Indonesia by enabling trans Indonesians to thrive, rather than just survive.

As a transgender person, why is Trans Visibility Week important to you? 

I think it’s very important because we live in a world where trans people are constantly being erased, whether in our history, in our media, or even in our legal system. Although we are featured or included, most of the time we are portrayed negatively. For example, in some textbooks, we appear with pathological views, and negative religious interpretation always comes along with the description. Often trans people also become laughing stocks in slapstick comedies.

By looking at the recent political trend, it seems there are people within our society who want to punish the growing visibility of trans people. There is an effort to criminalise and rehabilitate people with diverse gender identity. However, we may not retreat. In fact, it should be the drive; the urge, of why we need more visibility for trans people. The more we are barred, the more visibility we want. The more awareness people get, I think they can understand trans people better.

How did you become an LGBTIQ+ activist? 

I think it started in 2013 when I was in training on communication organised by APCOM, a Bangkok based NGO. I learnt how to effectively use social media as an advocacy tools and campaign. That’s the first time I learnt about the community and became more and more interested to be involved in the movement.

What inspires you to advocate for social change? 

I think it is because I see many things that can be done to improve the life of trans people. And if I could contribute even just a little positive thing, I would do it. That’s mostly the motivation.

How long have you been involved in this work?

Around seven years now.

What are some of the challenges you face in advocating for more inclusion of transgender people? 

I think, externally, the stigma attached to the trans community. The mindset of society is really hard to change. But the challenge is also similar within the transgender community internally. I think internalised self-stigma is the barrier for people to thrive, which is also a big challenge that needs to be addressed within the trans community. 

Have you been involved in projects that focus on the inclusion of LGBTIQ+ people general, or maybe transgender people in particular, in humanitarian or development contexts? If so, what projects? What happened? 

With APTN (Asia Pacific Transgender Network), I helped manage a grant for six transgender groups in six countries (Thailand, Malaysia, India, Nepal, Pakistan, and the Philippines) and also assist the mapping of trans organisational needs and funding. 

Another is with Hivos. My focus was community empowerment in Timor Leste, capacity building and economic empowerment for trans women group. I have also worked with GWL-INA (Gaya Warna Lentera Indonesia), a network of community-based organisations (CBO) working on HIV, health and human rights issues for the gay, waria, and MSM communities in Indonesia. I helped to provide a series of capacity building on SOGIESC, legal gender recognition, and trans mental health. I also helped the Network document the story of parents acceptance and engaging with the National Commission on Child Protection to help promote the acceptance of trans children.

If there was one change that you would like to see for transgender people, what would that change be? 

I want to see trans people feel safe doing what they want to do and go after their dreams. I want them to know that they can achieve their dreams while also being true to themselves.

What are ways can humanitarian and development organisations support the inclusion of transgender people?

I think more support to address stigma and discrimination is needed. I understand that the barrier perhaps on the indicators on how to make the program accountable. However, I think we live in a world where we can invent things to make people’s lives easier. Then why not also make life easier for trans people, and overcome that barrier to help trans people thrive more and have equal opportunity.

Not being ‘you’ is just a mask: Celebrating Trans Visibility Week with Mitch

Elena Robertson
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Not being ‘you’ is just a mask: Celebrating Trans Visibility Week with Mitch

Mitch Yusof (he/him) has over 29 years experience in HIV prevention, care & support with trans communities. In 2014, he co-founded SEED FOUNDATION, the first trans-led community based non-profit organization in Malaysia. Working closely with the transgender community in addressing their issues, needs and concerns by providing capacity and skills building and information, advocate on the diverse spectrum under the transgender community and increasing awareness of challenges faced by the communities.

Under his tenure as Executive Director, SEED was awarded Human Rights Award 2016 in recognition of the community’s dedication and perseverance in the fight for Human Rights and Justice by SUARAM, an NGO established to monitor and advocate for the respect of human rights in Malaysia. We’re celebrating Trans Visibility Week (13 Nov-20 Nov) by sharing interviews and experiences of trans activists around the world.

Tell me about Seed

Seed is the first transgender led organisation in Malaysia, however, we didn’t say we are transgender at first. We were in practice, but mindful of our own safety. When my colleague (and co-founder) Nisha Ayub was recognised by the Secretary of State and was awarded the 2015 Recipient of the Alison Des Forges Award for Extraordinary Activism, we decided to change our website, letting everyone know we are a transgender led organisation. Seed also has a drop-in centre which is a safe space, and we also provide folks with:

  • Counselling and peer support
  • Information sharing and empowerment
  • Basic healthcare such as basic medication and treatments for wounds
  • Capacity and skill building training

During COVID-19, it has been very bad for the transgender and SOGIESC communities. Just imagine, there are lots of transgender people in Malaysia, and in this country they cannot succeed. 70% are sex working, and the others may have their own business, however, during covid shutdown, they can’t run their business, they can’t sex work, we try to help where we can. We have stores of rice, oil, sugar and flour and hand them out to people who need food.

We also have a home, it is called, T-Home. We are open to all transgender people who need our support, however, we prioritise the elderly. More recently we have been asked by an organization to house transgender refugees temporarily.

What does trans-visibility mean to you?

I identify myself as a transgender man, it means being truthful to myself and to everyone and everything around me. It is about the T – truth

I think, for me, trans-visibility is a big word. It is about being recognised for who you are, to speak up and stand up for the community. Being recognised by not only your community but by the society. But I think it is unfortunate for us in Malaysia because although some of us may be ‘out’ and able to speak ‘out’, but we are not legally recognised.

Our gender is not included in our identification. There is still stigmatisation by the general society. So, even though we may be speaking about and voicing the issues and concerns of our community, there are other things we need to take into consideration. The safety of our community.

In Malaysia, visible or not, we are still going through the danger, of being discriminated, and facing violence by our society. I think in a way, there are some truth in more visibility equals more violence.

I notice in countries that recognise transgender people, the rates of violence is pretty high. So, in my opinion, it is true, the more recognised the transgender community is in society – the more dangerous it can be. I think that the only thing that can change is peoples mentality and mindset. Allies need to continue to support by continuous sensitisation. Giving out information in regards to SOGIESC. Allies need to stand up and talk about it.

No matter how much we educate, it is up to the person to change, to accept. It is a continuous process for allies to share information and educate others in creating an accepting society.

What about the visibility of trans men? We don’t see lots of trans men in media, in public or even in the very little research there is available. Why don’t we see more images of trans men or hear their stories?

Within HIV and aids research, there are hardly any resources for transgender men. Funding opportunities, yes, for transgender persons, but most opportunities and projects are focused on transgender women.

I have been thinking about this more lately. Why there is more transgender women visible than men? This is something to think about.

One answer could be because we are living in a patriarchal world.

Perhaps it is because transgender women speak out more. They are tall and proud and beautiful and they are more targeted for violence and discrimination.

Another answer may be that transgender men pass more easily therefore it is easier to ‘blend’ in and that becomes a safety net for some of us. Maybe the safety net provides some accessibility and privilege to be a part of the society.

In regards to trans visibility across the spectrum, it is a double edge word. It is a little easier to pass in a cis-world, but I think that blending in a cis world and not being you – is just a mask. A mask to be accepted. On the other hand, being invisible, also has issues. It is a double edge sword.

What is the biggest issue that transgender people face in Malaysia?

People all over the world have different issues and priorities. In Malaysia, I would want you to know, that transgender people are just like anyone else. Legal gender identity is the big issue for transgender people in Malaysia. Here this is no legal recognition, and without recognising our gender marker, it is harder for us to access the rights that others are entitled to.

Let’s just take you through a trip to the bank. My legal identity card is not of a man. People will look at my identity, and they won’t see a man’s face, they won’t read a man’s name, so they will assume it is not me. However, I can still use that identity because they need a thumb print, and my thumb print has not changed.

If we think about medical access. We don’t have hormone replacement treatment in Malaysia, and it is hard to get medical insurance to cover us, especially, if we have gender affirmation surgery. When we go to the government hospital, we are called by our dead name – imagine me being called by my dead name.

Employment is not easy for transgender person, if you go to an interview they see your Identification, ask for education certificates and such, and they see it is someone of a different gender. Then they ask inappropriate questions like, “so have you gone for your surgery’ and they are more  interested in what is between our legs than our capabilities.

Education is so difficult. There are some universities that have anti- LGBTIQ+ groups in the universities. It is not a safe place for transgender people. Especially because it is easy to see we are not who our identification says we are. We recently supported a transgender women who was studying medicine at the university. During COVID, she moved back in with her parents, and they really saw her closely. They realised that she was transgender. They told her that she needed to behave like a man, or they would stop supporting her. She left her parents, and came to us for support and shelter. Now she can’t finish her degree.

Sometimes,  I am jealous of some of my transgender friends overseas who have the opportunities to study. They can get their Bachelors degree, they can be Dr’s and participate in all that international research. There are many more opportunities to help our communities when we have degrees, and this is a huge issue for us here.

“We’re Going to Leave You for Last, Because of How You Are”: Transgender Women’s Experiences of Gender-Based Violence in Healthcare, Education, and Police Encounters in Latin America and the Caribbean

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“We’re Going to Leave You for Last, Because of How You Are”: Transgender Women’s Experiences of Gender-Based Violence in Healthcare, Education, and Police Encounters in Latin America and the Caribbean

This article summarises research conducted by the United Nations Development Programs (UNDP) LINKAGES, an HIV service delivery project, supported by USAID’s President’s Emergency Plan for AIDs Relief (PEPFAR), and the University of the West Indies. The research aims to provide both a qualitative and quantitative understanding of GBV perpetuated in Latin America and the Caribbean against trans women, specifically. In this regard, the authors sought to disaggregate data on GBV in the context of sexual orientation and gender identity and expression (SOGIE), as the lived realities of trans people too often become absorbed in separate narratives, while their particular experiences are not properly flesh-out.

In looking towards the future of SOGIE-inclusive policy practice and service provision, the authors identify four institutional categories in which trans women experience high-levels of GBV that are detrimental to their overall well-being: (1) Education; (2) Healthcare; (3) Police interactions; (4) Other State Institutions. Research and interviews were conducted in a participatory approach with trans women in El Salvador, Trinidad and Tobago, Barbados, and Haiti. The authors found that emotional abuse, both subtle and direct forms that led to public humiliation and embarrassment, hampered trans women’s ability to access high quality and nondiscriminatory services in all four institutional areas. Participants noted their specific needs often went unmet, and direct or subtle discrimination have made it common for trans women to avoid accessing service providers all together.

Using this data, the authors provide recommendations for policy makers in each country, drawing on recent trans-inclusive policies and programs in Argentina to demonstrate how nondiscrimination and gender-affirming laws can be implemented in practice.

Self-reconciliation, self-acceptance: Interview with Khawla

Elena Robertson
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Self-reconciliation, self-acceptance: Interview with Khawla

Khawla (she/her) is an advocate with Mawjoudin We Exist for Equality in Tunis. Khawla became an advocate after connecting like-minded people at a community safe space. Khawla began volunteering with Mawjoudin We Exist for Equality and, six years later, is now leading a research project about LGBTIQ+ demography in Tunisia. Khawla helped organise the Queer Riot project, a project where people with diverse sexual orientations, gender identities and expressions, and sex characteristics visibly and purposefully take up space in public places.

How did you become an LGBTIQ+ activist?

During my first year of high school, at 15, I discovered a safe space in the city where I lived where there were weekly presentations conducted by different volunteers presenting any topic of their choice. These presentations were always followed by debates and discussions that I found very interesting. After attending a few presentations, I started volunteering to do some until I ended up with a presentation about the LGBTIQ+ community, it only included very basic information about sexuality and gender but it was enough to make me some friends from the community and give me the push to do more. Through the next 3 years, I volunteered with different groups in Tunisia and outside Tunisia in workshops and activities about Queerness. When I started university in Tunis and settled there, with more freedom and a clearer view of my own identity, I started volunteering with Mawjoudin We Exist for Equality, and with time I found myself taking charge of a few activities that later on developed to a more serious engagement to projects. I had the opportunity to speak up in conferences, implement projects nationally and internationally, and find the path that I excelled at the most which is of international advocacy and engagement with UN mechanisms. Today, 6 years after the first presentation I made, I find myself leading a research project about LGBTIQ+ demography in Tunisia, and engaging in other capacity building, artistic, and advocacy projects for the rights of Queer people in Tunisia. Although I still do not find the most comfort in the term “activist”, I still choose to identify with “advocate” as it means to me more than a structural systematic work but the will and commitment to the Queer cause. 
 

What inspires you to advocate for social change?

Witnessing injustice and its consequences has been my drive to advocate for social change from the beginning of my career. I have lived in different contexts where I witnessed the different forms of discrimination that marginalized groups are subjected to and learned from advocates of different backgrounds. I witnessed first hand the deadly consequences of homophobia in Saudi Arabia, the consequences of the lack of education and awareness on Queer youth in the US, and the dire living situation that LGBTIQ+ people in Tunisia have to endure under a discriminatory government. I believe that the intersection of my experiences, accompanied with the role models that guided me through the way, and with the anger that built up inside of me from years of experiencing injustice has pushed me further and further towards the active advocacy for social change.

Can you tell us about the queer ‘riots’ you organised in Tunis?

The Queer Riot is a project that started from the realization that although Queer people occupy space in the Tunisian society, we still are invisible and live under restrictions. We took a series of photos of different Queer people of diverse sexual orientations, gender identities and expressions, and sex characteristics in public spaces that we frequently visit. These photos were then on published under the title “Queer Riot” in an attempt to showcase that first: we exist, in the same exact spaces as everyone else, and at the end of the day we are not that different in the way we live our lives. Second: we live under circumstances that do not allow us to physically march the streets and riot, for that will endanger the safety of the people from the community and that of the activists and advocates, therefore these photos can be a testimony of that. And finally: we tried to showcase the different identities in our community, to highlight our diversity and be inclusive of the groups that exist inside the community in order to spread a message of unity, fair representation, and tribute to those of us who lost their lives due to homophobia.

What are some of the challenges you face in advocating for more inclusion of LGBTIQ+ people?

Tunisia is a country that still criminalizes same sex relationships imposing a prison sentence varying from 3 months to 3 years. Adding to that the relatively conservative mindset of the Tunisian society that’s very prejudiced and ignorant of the Queer identity and its history in Tunisia, it means that any activities surrounding the advocacy for LGBTIQ+ people is seen as a threat to social balance and what’s called the “traditional family unit”. As advocates for LGBTIQ+ people in Tunisia, we often find ourselves subject to verbal, physical, and psychological violence online and in real life. We are also constantly threatened to be outed to non-trustworthy circles or specifically targeted by police forces. This obviously leads to an unstable social and economic lifestyle from family to education, income, safe and security, as well as shelter. I think that the pressure coming from the heteronormative society, the oppressive government, and the fact that we are still a young movement locally that’s learning from its own mistakes and experiences while operating on auto-pilot mode puts us in a vulnerable position with many challenges and burdens to overcome.

We also know you organise a queer festival each year, can you tell us a bit about this? What role do you think film or the other creative media play in awareness building, inclusion or in holding space for the LGBTIQ+ community?

Mawjoudin has been a believer in the Artivism approach to advocacy since its beginnings and we are trying to be increasingly artistic in all the aspects of our work. The Mawjoudin Queer Film Festival (MQFF) is perhaps one of the most glaring examples of that. The MQFF -a 4 days long festival in its latest edition- started as an extension of the Cinexist (Cinema + Exist) club where members of the organization gathered weekly to watch a queer movie and discuss it, it later on became the festival that we organize yearly since 2018.
The MQFF is a space centered around global south films and movies of all types and genres that represent the LGBTIQ+ community. Every year we select a group of films to be showcased in certain safe cinemas, in addition to panels, workshops, and discussion groups happening in parallel. It is the occasion for people from the community to meet up in safe spaces, feel the presence of each other, watch movies and participate in debates that are about them, for them, and made by people like them. The festival has grown exponentially since its beginning; the first edition had around 250 attendees, while the second surpassed 1200 attendees. The third edition, which was scheduled for March 2020, was postponed due to the COVID-19 pandemic, and it is planned to welcome around 1500 attendees as well as queer artists and film-makers from different global south countries.
Mawjoudin Queer Film Festival is one of the rare occasions where I see queer people from different age ranges, professions, living situations, and identities gathered in the same space and engaging with each other. I heard someone call it the “Queer Pilgrimage” once, and I think that fits perfectly.

If there was one change that you would like to see for LGBTIQ+ people, what would that change be?

The one change I would like to see the most for the community in Tunisia would be self-reconciliation, self-acceptance, and inner peace with our identities. I believe that that’s the first step towards creating change on the social, economic, and political spheres. I think that we have so much hate and violence internalized from the environment that we grew up in, this reflects on our daily decisions and actions, and therefore is amplified in our work for advocacy. Once we learn to deal with our traumas, turn the violence in us into productivity, and care for each other as a community in solidarity, we will be able to advance further in all the other aspects of our lives.

In what ways do you believe humanitarian and development organisations can support the inclusion of LGBTQI+ people?

Humanitarian and development organizations can support the inclusion of LGBTIQ+ people by counting us in through every step of their work. It is time that we no longer are a “target population” and benefiting from services only, but active participants in the study of the socio-economic situations of marginalized groups, the planning for strategic solutions, and the execution on the ground. These organizations need to have more Queer people present within their entities to voice the needs and concerns of the community. They need to also provide the community with a platform to express themselves, use their resources, privileges, and funding to highlight the presence of Queer people without taking over our voices and overshadowing us. As long as Queer people are perceived as active participants in society, no different than any other person, and contributors to the economic and social development of our societies, these organizations can be of immense support to us.

ILGA: State-Sponsored Homophobia 2019

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ILGA: State-Sponsored Homophobia 2019

The ILGA’s 13th edition of State-Sponsored Homophobia comprises data from two years, 2017 and 2018, to create an exhaustive report on the evolving legal frameworks applicable to the inclusion and protection of people with diverse sexual orientation, gender identity and expression and sexual characteristics (SOGIESC), that go beyond tokenism at the intergovernmental, regional, and national levels.

The 536-page report opens with a two-part introduction which provide a general overview of the state of SOGIESC legal protections and criminalisation globally by looking at major events of 2017 and 2018, and a critical examination of the burgeoning use of referendums related to matters of sexuality and gender. The second section, a new addition to the ILGA State-Sponsored Homophobia report, gives readers a review of International Human Rights Law (IHRL) is it relates to people of diverse SOGIESC. Contributors divulge the ongoing importance of the adoption of the Yogyakarta Principles for IHRL, efforts of UN Agencies, Treaty Bodies, and the newly appointed UN Independent Expert on protection against violence and discrimination based on SOGIESC, and regional developments in human rights-advocacy in the Americas and the EU.

The third section, Global Perspectives, acquaints readers with main events and lived realities of SOGIESC communities at the regional level from March 2017-December 2018; voices are categorised by region as, the African continent, Latin America and the Caribbean, North America, Europe, Oceania, and Asia. These sections explore the breadth of socio-legal and cultural realities that undergird discriminatory practices affecting people of diverse SOGIESC, and their responsive activism. The fourth section, titled Global Overview, gives a detailed outline of the varied legal mechanisms at work in each country, classified under 1) Criminalisation and restriction of rights; 2) Protection; and 3) Recognition. The fifth and final section, analyses the human rights situation in the countries whose penal codes criminalise SOGIESC-related expression in some capacity. This includes a reflection on state officials involvement in various UN Human Rights mechanisms and how these are localised with regard to SOGIESC in each country.

LGBT rights versus Asian values: de/reconstructing the universality of human rights

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LGBT rights versus Asian values: de/reconstructing the universality of human rights

This academic article examines how calls for LGBT rights have been received in societies influenced by Confucianism, particularly Taiwan, Singapore and Hong Kong. The author offers a queer approach to human rights. In this vein the author argues that international human rights, when read from a legal positivist perspective, institutionalise a binary and hierarchical notion of sex and gender, even when they intend to equalise the power relation between the binaries. The article then turns to address the debate between universalism and cultural relativism with regard to human rights in countries influenced by Confucianism in Asia. The author argues that that there is nothing inherent in the Confucian ethical system that rejects same-sex sexual behaviour between men and further argues that fundamentalist Christian values have been appropriated and rewritten as ‘Asian values’ in order to promote homophobic laws in some states across Asia.

The article outlines key developments in international human rights, in particular in relation to LGBT rights, and emphasises the significance of the protection that such rights afford to marginalised social groups. The developments of anti-discrimination laws and policies in Taiwan that have benefitted LGBT individuals and organisations are then highlighted. The protection of LGBT rights in Taiwan is compared with the social and legal context in Singapore and Hong Kong. The different contextual factors in Singapore and Hong Kong that make the protection of LGBT rights less likely than in Taiwan are discussed.

The author considers the influence of fundamentalist Christian and Muslim populations in Singapore and political ties between Hong Kong and China as core reasons why LGBT rights have been limited in these states. The article critiques a cultural relativist approach to international human rights but argues that each state has a distinct path towards the social and legal acceptance of changing norms in relation to LGBT rights.

Celebrating Intersex Awareness Day

Elena Robertson
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Celebrating Intersex Awareness Day

Intersex awareness day creates a space and opportunity to highlight human rights issues faced by people with diverse Sex Characteristics. As a diverse SOGIESC organisation, we acknowledge that the I included in LGBTQI+ is often added tokenistically and in much of the LGBTIQ+ movements work, left behind.

Intersex people are born with physical sex characteristics that do not neatly fit medical and social norms for female or male bodies.

As highlighted in the #ActivistInterview with Esan Regmi, Co-Founder and Executive Director of Campaign for Change, discrimination often starts before conception. With the rise of assisted reproductive technologies and pre-natal screening, the elimination of diverse sex characteristics happens regularly. The rationales for the elimination of intersex traits via genetic screening technologies frequently mirror the rationales for so called corrective surgeries – that is, they are grounded in the idea that it is wrong to grow up with atypical sex characteristics.

Small Luk, an intersex activist and the founder of ‘Beyond Boundaries – Knowing and Concerns Intersex’  shared in her #ActivistInterview, the experiences of discrimination that people with diverse sex characteristics face. She said that many intersex people have had non-consensual medical interventions, designed to make their bodies more typically female or male. These coercive medical interventions are often not necessary from a health perspective, but instead rely on social and cultural rationales, with a desire for people’s bodies to fit into a sex binary of male and female looking. She said that there is lots of bullying in schools, and that many intersex people she knows dropped out of school. This leads to insecure livelihoods, insecure housing, lack of economic sustainability and access to ongoing medical support, often needed after the coercive medical treatments from birth. Sometimes people don’t have identity documentation that aligns with their gender identity, sometimes due to intersex traits not making themselves known until puberty.

Esan also noted that “Intersex is not a homogeneous classification as there are at least 40 different intersex variations known to science, and intersex people have different kinds of bodies as well as different identities and lived experiences.”

Asa Senja, an intersex activist with Intersex Asia says in his #ActivistInterview, people sometimes conflate transgender and intersex:  “I feel that some people might think that I am a transexual. I feel that some consider me as a weird person and a sinner. Although I am still grateful that most of them still respect me as a human being and just don’t bother, unfortunately, the reason behind their acceptance is because of the pathologisation. They say that it’s as part of a “biological disorder”; hence it’s okay if intersex people change their gender identity to the “right one” to fit the binary sex and genderism.”

The key demands of the movement are captured in various seminal texts, including the Malta Declaration 2013, the African Intersex Movement Public Statement 2017, the Darlington Statement and the Yogyakarta Principles +10. They broadly include:

  • Ending forced and unnecessary medical interventions on intersex people, mainly children
  • Ending infanticide and killings of intersex people, and abandonment of intersex children
  • Challenging the pathologisation of variations in sex characteristics, and the justification of mutilating and ‘normalising’ interventions amongst healthcare practitioners and in international law and policy, for example, World Health Organisations’ International Classification of Diseases.
  • Ending forced sterilisation of intersex people
  • Raising awareness amongst parents, healthcare practitioners and researchers; campaigning to affirm gender diversity as a normal and healthy aspect of human diversity  
  • National level law, policy and practice reform in healthcare, education and employment
  • Legal gender recognition, including access to diverse gender markers
  • Achieving justice for abuses and access to medical records and history
  • Building a more sustainable movement
  • Removing barriers to intersex people participating in sports
  • Changing laws and policies around assisted reproductive technology and prenatal screening

Asa so eloquently at the end of his interview says, “I believe the initial yet essential change for intersex people should be visibility. With us being more visible, it would ignite more discussions which lead to better policies. I hope this would create a path where intersex people could gain respect, and of course, be loved.” This intersex awareness day we urge you to read our intersex #ActivistInterviews, read the various seminal texts from the intersex movement, check out Intersex Human Rights Australia and Intersex Asia and think about how you can be more inclusive of people with diverse sex characteristics in your work

Understand the discrimination we face: Celebrating Intersex Awareness Day with Small Luk

Elena Robertson
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Understand the discrimination we face: Celebrating Intersex Awareness Day with Small Luk

Small Luk (she/her) is an intersex activist who founded the organisation Beyond Boundaries – Knowing and Concerns Intersex in Hong Kong.  Small has completed her education, earning degrees in social work, and traditional Chinese medicine, as well as a master’s degree in gender studies at Chinese University in Hong Kong.

As an intersex person, why is intersex awareness important to you?

Intersex Awareness is important because if you don’t know what intersex is, and if you don’t know our intersex stories, you won’t know how to talk to us, or understand the discrimination we face. Intersex people are around, and if you know about intersex, you won’t do the wrong thing to us.

Intersex Awareness Day is a significant day, but it is only one day. We cannot just depend on just one day, we need to have more focus on the suffering that intersex people face. 

How did you become an intersex activist?

I found that there is not just me, but there is other intersex people, and there are so many intersex children that have suffered from intersex surgery. I used to think that I was just the only one. Now I know that there were many people who have suffered like I have. Now I cannot stop myself to help them to help relieve their suffering. At first, I didn’t know what I can do, but I just found out more, and I worked on it, and contribute to our community and it has now been 10 years since I have been an activist and working to spread awareness about intersex people and promote the rights of intersex people.

In China, there is a one child policy, and they murder the girl child, or disabled child, and no one recognised that if that child is an intersex baby, it will also be killed under a one child policy. I tell the United Nations, you cannot recognise intersex baby as different, we are not an illness and not disabled.

What inspires you to advocate for social change?

At the beginning of this work, I met some LGBT activists and I met some intersex activists, and I learnt so much – like Mani (another intersex activist) from New Zealand. These activists stand up to the discrimination and they continue to work for their community.  Since I am a social worker in Hong Kong, This inspires to to continue step by step to learn.  We don’t know what will happen from one meeting, one sharing, something can happen here, so I keep doing this work.

What are some of the challenges you face in advocating for more inclusion of intersex people? (generally or within the LGBTIQ+ movement)

It has been so much difficulty, from the first day I started working on it, until now, many difficulties.

The first difficulty is that the government don’t want to do anything to stop the discrimination against intersex people. They only listen to those who harm us. It means that we are the only ones in society that will do things for us. We push for the changes for ourselves. I want the government to stop all normalising surgeries, we are not disordered, we just have different bodies. I also want the government to extend anti-discrimination laws to include intersex people.

Personally, there was lots of difficulty related to my family, they didn’t want me to come out to society, because they are very shy. I had to spend over two years to lobby my mother and father and family so I can show my face. I showed my face on TV and in newspapers and share the awareness of intersex people.

The religious communities also bring difficulties. They say that intersex people are born from sin, and that is why we are like we are.  So, parents of intersex people here think,  what can they do for their intersex child, and to make amends for their sins, they do surgery to make the children look like everyone else.

For the medical system, I tell them we are not disordered, we just have different bodies.

What changes would you like to see for intersex people and intersex community

We can learn, we can work, we can contribute to society. I studied social sciences and Chinese medicine, and I contribute to society, and I want to tell other intersex people, they can contribute to society too, and if the society doesn’t accept us, if we change the world, we can change ourselves to be better and contribute to a better world.

What are ways can humanitarian and development organisations support the inclusion of intersex people?

Many intersex people face lots of hardship. We are forced to have terrible surgeries that are painful and that make us feel there is something wrong with us. We are bullied at school and many intersex children leave school by both students and teachers, before they are finished. Because some don’t get a good education, they don’t have good jobs, and often have no jobs. They are poor and can’t provide housing for themselves, and buy food sometimes. All of these issues sit on top of each other. Sometimes the choice is to hide or be discriminated against, and we can’t trust anyone, not the government, not the medical profession, not the education system. The discrimination is everywhere.

Humanitarian and development organise work for the benefit for people, and there are intersex people in the world, so they should include us in the many programs and projects as people who need support after so much discrimination.

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42 Degrees is currently self-funded by Edge Effect. Startup funding was provided through the Not In Kansas Anymore project, an Australian aid initiative implemented by Edge Effect on behalf of the Australian Government. The views expressed on this site are not necessarily the views of the Australian Government.