Winter Thaw for Trans Equality

Cross posted from Walking with Integrity

We are at the end of February, and this year’s very long season of Epiphany is almost at an end as well. Here in the Boston area, side streets are still littered with chairs and other detritus-- markers of the you-shovel-it-you-keep-it parking culture-- but snow banks are finally showing signs of letting go. Last week the state’s transgender community also received welcome news that perhaps the long-frozen nondiscrimination bill, too, might be starting to thaw.

As recently posted on Walking with Integrity, last week Governor Deval Patrick signed an executive order banning discrimination on the basis of gender identity and expression for all who work for the Commonwealth of Massachusetts. The Boston Globe both reported on the move and published an editorial praising it, and yesterday the local LGBT paper Bay Windows published a comprehensive article on it as well.

As reported in all three pieces, this development both creates a sense of momentum for the statewide bill which would add "gender identity and expression" to the categories of age, race, creed, color, national origin, sexual orientation, sex, and marital status, and prevent discrimination on those bases in employment as well as in housing, public accommodations, education, and credit.

The dire need for this protection was just underscored by the major new study released on February 4th by the National Gay and Lesbian Task Force and the National Center for Transgender Equality. They surveyed over 6,450 transgender-identified participants and learned the following, as summarized on NCTE's website:

"* Respondents were nearly four times more likely to live in extreme poverty, with household income of less than $10,000.

* Respondents were twice as likely to be unemployed compared to the population as a whole. Half of those surveyed reported experiencing harassment or other mistreatment in the workplace, and one in four were fired because of their gender identity or expression.

* While discrimination was pervasive for the entire sample, it was particularly pronounced for people of color. African-American transgender respondents fared far worse than all others in many areas studied.

* Housing discrimination was also common. 19% reported being refused a home or apartment and 11% reported being evicted because of their gender identity or expression. One in five respondents experienced homelessness because of their gender identity or expression.

* An astonishing 41% of respondents reported attempting suicide, compared to only 1.6% of the general population.

* Discrimination in health care and poor health outcomes were frequently experienced by respondents. 19% reported being refused care due to bias against transgender or gender-nonconforming people, with this figure even higher for respondents of color. Respondents also had over four times the national average of HIV infection.

* Harassment by law enforcement was reported by 22% of respondents and nearly half were uncomfortable seeking police assistance.

* Despite the hardships they often face, transgender and gender non-conforming persons persevere. Over 78% reported feeling more comfortable at work and their performance improving after transitioning, despite the same levels of harassment in the workplace."

An interview from the Bay Windows story shows both some of the unexpected ways that people's transgender status can come up in an employment application process and the reality that there are indeed workplaces where people are free to do their jobs and be themselves. Diane DeLap, who works for the Department of Workforce Development, explained how her application process inadvertently revealed her transgender status to her prospective employer: "'One of the interesting things was that the Massachusetts Employment Application requires the inclusion of discharge papers if you have a history in the military,' DeLap said. She had served in the Navy for four years, and included her discharge papers with her application. 'Of course, the military doesn’t change names for anything,' DeLap said, laughing, 'so it had my old name on there and all the other papers had the new name on there, so the fact that I was transgender became a topic of discussion very early in the hiring process. They determined that it shouldn’t make any difference.'"

DeLap clearly had a good experience in her interview process, and others I know also have had positive experiences coming out at work. Increasingly, there is good news of that sort to tell, and it is important to share it along with the alarming statistics and stories, as both are realities right now. The latter tells us how much work we have to do while the former encourages us that it has already begun and we can indeed do it.

As with marriage equality, which received a major boost from the Obama administration this week, I am hopeful that the ice is truly beginning to thaw for transgender equality, that momentum is finally building toward passage of key legal protections. It is up to us to keep that momentum going.

The executive summary of the NCTE/NGLTF survey can be found here, and the full report here.

CP

Stirring Letter from a Retired Bishop

As I scanned the letters to the editor in the Boston Globe this morning, I was happily surprised to come across one by the retired bishop of Ohio, the Right Reverend J. Clark Grew, who now lives in Boston.

It reads as follows:

Gay themes tend to stir wrath of some on Capitol Hill
December 21, 2010

I WRITE to thank Sebastian Smee for his excellent Dec. 16 piece “Offensive? ICA lets the public decide,’’ about the removal of a video from a gay-themed exhibition at the National Portrait Gallery. It is a sad occasion when art in our country’s museums, much less anywhere else, is subjected to the political and religious right’s blatantly homophobic manipulations.

I agree with Smee’s emphasis that the public should decide what is or isn’t art, but there is another article that needs to be written, and that is one about the ongoing and increasingly nasty gay-lesbian-transgender-bashing that is so prevalent with some members of Congress.

The Right Rev. J. Clark Grew, Boston
The writer is a retired bishop in the Episcopal Church.

The Globe editorial that Bishop Grew refers to responds to the decision by Boston's Institute for Contemporary Art (and several other museums around the country) to show a video installation that was removed December 1st from an exhibit at the Smithsonian's National Portrait Gallery entitled "Hide/Seek: Difference and Desire in American Portraiture." On the Smithsonian's website, the exhibit is described as "the first major museum exhibition to focus on sexual difference in the making of modern American portraiture," considering "such themes as the role of sexual difference in depicting modern America; how artists explored the fluidity of sexuality and gender; how major themes in modern art—especially abstraction—were influenced by social marginalization; and how art reflected society’s evolving and changing attitudes toward sexuality, desire, and romantic attachment."

The offending video was created by New York based artist David Wojnarowicz (1954-1992) in 1986-87 in response to the death of his partner, Peter Hujar, from AIDS-related complications, and from his own diagnosis with the virus that would ultimately take his life at the age of 37. The Smithsonian's version of the video (now having gone viral on youtube in the wake of this debate), which Smee describes as "a four-minute, surrealistic montage of footage shot in Mexico called 'Fire in My Belly,’" includes, among a number of other images, "intermittently recurring footage of ants crawling on a small painted crucifix that lies on the ground." Smee goes on to point out, "when it comes to representations of Christ’s death, the Christian tradition is full of base and wretched imagery, as anyone who has seen Matthias Grünewald’s shudderingly graphic “Isenheim Altarpiece’’ in Colmar, France, or for that matter Mel Gibson’s movie “The Passion,’’ would know."

The Smithsonian decided to remove the video after being pressured by members of Congress and the president of the Catholic League, Bill Donohue. As Jacqueline Trescott reports in the Washington Post, the significance of this "skirmish" is that it "could forecast a renewed battle over arts funding when the Republican-led House takes over in January." Hollad Collard also notes in the New York Times that in this episode, "history is repeating itself, with variations;" in 1989, Wojnarowicz won a suit against Donald Wildmon, a Methodist minister who had disseminated to members of Congress a pamphlet with selective images from Wojnarowicz's collages, targeting his partial support by the National Endowment for the Arts.

Wojnarowicz may no longer be able to defend his work, but plenty of people are stepping into the fray.

Noting the protests that have proliferated since the removal of the video, Bill Donohue has now commented in a December 17th press release, "The artist who gave us the ant-crawling video, David Wojnarowicz, died of AIDS. So did his lover, Peter Hujar. Mapplethorpe died of AIDS, too. And now those who adore them are taking to the streets on their behalf. Think I'll just watch the Giants—kickoff is at 1:00 p.m."

Reading this comment, just days after the Senate's historic vote to repeal Don't Ask, Don't Tell, it's impossible not to be reminded how much the struggle continues. And a huge part of that struggle is making sure that "the church" or "the religious" does not get monolithically represented by such voices.

Which brings me back to the profound sense of gratitude I felt this morning when Bishop Grew's letter showed up on my front porch, like a surprise Christmas present wrapped up in a newspaper.

The story of this video skirmish may feel more like Lent than Christmas, and yet in the end to me it serves as a reminder of the messiness of Incarnation, and of the critical importance of solidarity and hope in a season of intense joy and need.

CP

Rev. David Weekley on Reviving the Conversation

This article and its photos are reposted from the United Methodist Church's media page, under the heading "Transgender Pastor Urges Sexuality Debate". Rev. David Weekley, whom I met at the Philadelphia Trans-Health Conference in 2009, is one of at least two ordained transgender ministers in the United Methodist Church.

A UMNS Report
By Linda Bloom*

1:00 P.M. EST Nov. 18, 2010


The Rev. David Weekley prepares the elements for Holy Communion on his first Sunday morning at Sellwood United Methodist Church in Portland, Ore. A UMNS photo by Tina Todd, Sellwood UMC.


The Rev. David Weekley thinks it’s difficult for the church to have meaningful conversations about sexual and gender identity.

So, for years, the Portland, Ore.,-based United Methodist pastor, husband and father of five kept his own secret about having been born a girl but never feeling like one. Then, on Aug. 30, 2009, he decided it was time to start telling the story of his experience as a transgender man, beginning with his own congregation.

Now, Weekley wants to widen the discussion about sexuality throughout the denomination, despite what he perceives as an increasing reluctance to discuss such issues. The recent refusal of the United Methodist Judicial Council to reconsider its 2005 decision upholding a pastor’s right to reject someone as a member of his church is an indication of the urgent need for conversation, he said.

He has even written a book about his own experience, now in the final editing stages, which he hopes can be used as a conversation starter once it is published by Wipf and Stock of Eugene, Ore.

Some church members believe there has been more than enough conversation on the topic. The Rev. Thomas Lambrecht, a United Methodist pastor from Wisconsin and a representative of Good News, an unofficial United Methodist evangelical caucus, said “the continued focus on sexuality issues” is a reflection of western culture rather than a theological imperative.

“What we need to focus on is becoming disciples of Jesus Christ and living that out in a variety of ways,” he added.

Conversation, however, can take issues of sexuality out of the cerebral and into the personal, says the Rev. Troy Plummer, executive director of the Reconciling Ministries Network. While some segments of society, as well as some churches, are having those conversations, “it mostly feels like the church wants to avoid conflict and discomfort” on issues of sexuality, he noted.

Such discomfort is familiar to Weekley, one of the few transgender pastors in The United Methodist Church. The denomination’s book of law currently has no prohibitions against ordaining transgender persons, and Weekley remains in good standing with the Oregon-Idaho Annual (regional) Conference.

Making the change

His own transformation – from female to male and from alienated Christian to ordained pastor – began in 1972, when the 21-year-old started the gender-reassignment process at University Hospitals in Cleveland. After completing the medical transition in 1975, he attended graduate school at Miami University of Ohio and started searching for a faith community.

Walking into a United Methodist congregation in Oxford, Ohio, and, like John Wesley, finding “my own strange warming of the heart experience there” on World Communion Sunday was the first step in Weekley’s faith journey, he recalled.


Volunteers from the Sellwood United Methodist Church and community cleaned the church kitchen in preparation for the Northwest Gender Alliance Thanksgiving Dinner. A UMNS web-only photo by Tina Todd, Sellwood UMC.


The journey took him from serving as a volunteer at the campus ministry center to studying at Boston University School of Theology to beginning the ordination process in 1982. He became an elder in the Oregon-Idaho Conference in 1984.

Weekley said he never buried his former identity, but often wrestled with the issue of when and how he should share his story.

“One of my hopes was by working quietly with people, trying to be a good pastor, it would give people a lot of opportunity to get to know me as a pastor.” Then, when he did share his story, he reasoned, “it would have a positive impact.”

A 2008 pilgrimage to Minidoka, a World War II internment camp in Idaho – with members of Weekley’s mostly Japanese-American congregation at Epworth United Methodist Church in Portland – made him start to think it might be the right time to go public about being a transgender man, especially since his children were now young adults and able to understand it.

“At the internment camp, I saw the impact of being able to talk about their lives and laugh and cry together about their experiences,” he said. “That congregation seemed like a place that could resonate with my experience.”

Indeed, the congregational support was immediate. “The day of the service, people broke into applause at the end of my message.” Later, however, a small group of members seemed to complain more often to him. “I was never sure whether it had to do with my being transgender and sharing that … but it eventually led to my decision that it was best to move,” he said.

Reviving the conversation

Today, Weekley appreciates being in a two-point charge – Sellwood and Capitol Hill churches in Portland – where members were aware of his transgender identity right from the start.

Since his revelations in 2009, the transgender pastor has received hundreds of responses “from people all over the country, even outside the country, telling their stories to me, thanking me for speaking for them.”

What troubles him is probably 90 percent “had their own stories of feeling estranged and alienated from their faith communities.”

Weekley was disappointed when the denomination’s top court declined to reconsider Judicial Council Decision 1032 at the end of October. Decision 1032 stated that a United Methodist pastor has the right to determine local church membership, even if the decision is based on the person’s sexual orientation.


The Rev. David Weekley speaks at an “All Means All”
training event in Eugene, Ore. A UMNS web-only
photo courtesy of Deborah Maria.



While he understands not wanting to usurp the authority of the pastor, “when I think about the bigger picture, I wonder if the case would have been the same if it had been about ethnicity or race or gender,” he said.

“As a pastor, I can’t imagine telling someone who wants to be part of our faith community that they weren’t welcome,” he added.

Lambrecht, who had participated in the Judicial Council’s oral hearings on the matter, said he felt the council acted with integrity “in terms of upholding church law and recognizing the separation of powers between the legislative and judicial areas of our church.”

Evangelicals are satisfied with the church’s current positions on human sexuality, he said, but he expects that efforts will be made to change those positions at the denomination’s 2012 legislative assembly.

“The continued discussion of this issue, we feel, detracts from focusing on more important issues like the Call to Action report and the movement of encouraging vital congregations,” Lambrecht said.

The Reconciling Ministries Network, an unofficial group that advocates for United Methodists of all sexual orientations, filed briefs related to several of the petitions before the Judicial Council. Plummer argued on the organization’s website that undoing a judicial decision such as Decision 1032 falls within the bounds of the council’s work.

“This intentional refusal to right an obvious wrong is the latest act of discriminating hurt directed by The UMC toward LGBT (lesbian, gay, bisexual and transgender) people,” he declared.

Weekley wishes the denominational discussion on sexual identity would adhere more closely to the Wesleyan quadrilateral, which uses scripture, tradition, reason and experience as a basis for theological reflection.

He believes the church is ignoring the current scientific research related to the issue of choice and the origins of sexual orientation and gender identity. “It seems that reason and experience are missing from this conversation,” he said.

*Bloom is a United Methodist News Service multimedia reporter based in New York. Follow her at http://twitter.com/umcscribe.

News media contact: Linda Bloom, New York, (646) 369-3759 or newsdesk@umcom.org.

Light Shining in the Darkness: Transgender Day of Remembrance in Boston

Early yesterday evening, as the nearly full moon rose above the Boston Common, my partner, our thirteen-month-old and I headed to dinner with a friend and then wandered around the corner for Transgender Day of Remembrance (TDOR). Upon arriving at the Cathedral Church of St. Paul, I was amazed at how many people were already there, even a half hour before the start of the event. Before the night was over, between 325-350 people would crowd into the space, including the balcony (and I got those numbers from the ultimate source, Jim Woodworth, one of the cathedral’s longtime sextons).

One of my favorite things about TDOR is the way it draws people together—I love touching base with people I haven’t seen in a while, and this year I was struck by the variety of contexts from which I knew people: from the Greater Boston trans community, current and former students, and Episcopalians from the Diocese of Massachusetts. In the latter category was the Reverend Stephanie Spellers, priest and lead organizer of the Crossing, and Penny Larson, drummer for the music team of the Crossing, which for the second year in a row hosted an open mic on Thursday for the local collaborative “Transcriptions.” Penny gave some very moving remarks later in the event, which are reposted below.

Also present at TDOR for the first time this year was my bishop, the Right Reverend M. Thomas Shaw III. He had just come from a eucharist celebrating the 100th anniversary of the clothing of the sisters of St. Anne-Bethany, and was present to deliver a welcome message.

When the MC for the evening, Mesma Belsare, called Bishop Shaw forward, I have to say my heart was absolutely pounding, and I found myself wondering why. I think it was because of the intense way my worlds were intersecting in that moment. And while TDOR was hosted by my congregation over the last two years, and I myself spoke in the slot that +Tom was now occupying, last night’s intersecting worlds felt more intense to me. This was probably because the event was unfolding in this same space in which I was ordained in 2004 and 2005-- actually, as I write this, I’m realizing that last night I was sitting just about where I sat and then stood during my ordination to the diaconate, which +Tom did. But mainly I think I was nervous because I know that members of the trans community have been hurt very badly by people of faith, and especially by churches—in the name of my God. And I was, I admit, concerned that Bishop Tom not say anything to exacerbate that hurt.

He started out by saying that before he welcomed everyone, he wanted to offer an apology. He wanted to apologize for the way in which Christians in particular have hurt transpeople, how Christians have, as he put it, “misrepresented God” to transpeople. Then he went on to reference the work of trans people in this diocese, at which point he referenced me and my colleague Chris, both of us transmen and priests here. I was very moved and humbled by what he had to say about us. He went on to say that both the church(es) and the world are made more whole by the full participation of transpeople in their midst and in their lives. He closed by saying it was therefore a particular honor for the Cathedral to host TDOR.

The applause for +Tom was sustained and, I sensed, at least from those sitting around me, that people were quite moved and perhaps even a little surprised by their positive response to +Tom’s remarks. Of course I can’t know how anyone other than myself, and those who later commented to me, felt—but that was the sense I got.

A number of speakers got up and spoke from their hearts throughout the event, ranging from transpeople to non-trans allies. There were people who spoke of having avoided coming to TDOR in the past because it was too scary, or felt too potentially victim-oriented to them, but who now felt differently. Particularly moving to me were the remarks of young people—one non-trans twelve-year-old spoke of one of her parents, a transwoman, and how lucky she felt to have her as a parent. Two young transmen spoke about the importance of reaching out to trans youth, and to watch especially closely for warning signs of suicidality. Two parents of a young man who died here in MA a few years ago spoke very movingly about their commitment to and love of the community. Several people spoke of people they knew who had taken their own lives, or attempted suicide, and several people came out as suicide survivors. In the wake of the intense reflection in this country about LGBT suicides this fall, this sequence of speakers gave a very important reminder that the T is very much part—indeed, likely even more at risk – of this wider pattern. But risk and loss were counterbalanced by resilience: people spoke of how they have reclaimed their lives, and of how important it is to protect and nurture one another’s unique humanity. One person spoke of this need with beautiful metaphors of light.



That image resonated yet more at the conclusion of the event, when the huge group split into two for the candlelight vigil. One group went across the Boston Common to the State House to read the names of the dead and then walked to the gazebo at another spot on the Common for a final gathering, while the other group went directly to the gazabo. As the groups left, my partner and I decided we needed to take our wiggly little guy home, so after chatting with other stragglers for a few minutes, we gathered our things together and made our way to the back of the cathedral. As we exited the swinging glass doors and stood with Jim out on the cathedral steps, we watched a long train of candlelight slowly make its way across the common, majestically moving from the State House to the gazebo.

The light shone in the darkness and the darkness did not overcome it.

CP



*********************************

Penny Larson’s remarks, which are also posted at her blog are below:

Good evening. Thank you for coming, and welcome to my home.

I showed up on these steps four years ago, less than six months after my transition, and I was welcomed as an equal sister. I drum here, and I worship here. The Crossing community has prayed for me and laid hands on me during my process. They have marched with me and lobbied with me. This past Easter Bishop Shaw received me into the Episcopal Church as I delivered the sermon during the Cathedral’s Easter Vigil. I feel blessed and humbled to be a part of The Crossing community, and I am profoundly moved that my family is helping to host this Transgender Day of Remembrance.

As you know, this is a somber time, when we remember those that have been lost in the last year to violence. Sometimes the price is high when one lives an authentic life. There is fear, and misunderstanding, and hatred. Whatever the number of people we recognize this evening as lost during this last year, I suspect that the true number is higher. We simply are the victims of violence far more often than could be explained by mere random chance. We are targeted.

I have a dear friend who wonders why we do this every year, I believe she says something to the effect that we are celebrating our victim hood. And I admit that the heaviness of this day weighs upon me, even though this is only my fifth Transgender Day of Remembrance. It might be easier to just let this day slide by with barely a notice, to pretend that a day to remember our dead was unnecessary. But then the easy thing isn’t always the right thing. So while I’m very happy to have been involved with a special open mic night co-hosted by The Crossing and Transcriptions as part of Trans Awareness week, which was far more positive and celebratory, I think the importance of this night can not be overstated.

This past August, I volunteered at the inaugural season of Camp Aranu’tiq, a camp specifically for trans and gender-variant kids between the ages of 8-15. I got pretty attached to those kids, and I’m sure I’ll be back next year. Those kids were amazing, and it was a joy to be around them. This is our next generation. Many of them were experiencing the thrill of being themselves for the very first time at camp. Those kids just want to live happy lives being the people they truly are.

But the reality is stark. And the world that exists presents all sorts of difficulties for those who are perceived as different from some arbitrary standard. I want the world that those kids grow into to be so much closer to perfect than the world I grew up in, and yes, even the world as it stands now. I want those kids to grow into a world where they won’t have to go to a camp to be met with unconditional understanding and acceptance. My mother, when I was very little, taught me to always know that I am no better than anyone else, and I am no worse. I believe that we can all live together, celebrating each others similarities while basking in our uniqueness.

And so it is on this night, more than any other, that it becomes of paramount importance that we stand to fear and hatred, whether from within or without, and refuse to be anything less than our full selves. It is on this night that we should embrace the rich diversity that exists within our world of community, allies, supporters, friends, family, and loved-ones. It is on this night that we must change the world.

Thank you for joining us!

Signs of Endings All Around Us: Transgender Day of Remembrance

This is a strange, liminal time in the liturgical year, when signs of endings are, as the hymn puts it, all around us, even as we look forward to the harbinger of hope and new birth soon to be announced in Advent.

For those of us in the trans community, this is a liminal time in another way—a time when we actively remember and face the ongoing reality of our vulnerability to violence and death, particularly for transwomen of color. And it is a time when we seek to galvanize ourselves and our allies, to take our horror, grief, and outrage and harness it for change. To that end, this Saturday, November 20th, marks the 11th annual, International Transgender Day of Remembrance (TDOR).

Brief History

As it so happens, TDOR started with a local murder here in Boston. On November 28, 1998 Rita Hester was found dead, having been stabbed multiple times by an assailant who has never been identified. In the days following her murder, a vigil was held down the street from my former parish, St. Luke’s and St. Margaret’s in Allston, MA, where Rita lived. Across the country, San Francisco activist Gwen Smith then started the Remembering Our Dead website, which began keeping track of transpeople around the world who had died due to transphobic violence (that work is now carried on by Ethan St. Pierre at this site). Gwen also organized a vigil in San Francisco in 1999 that inspired similar events around the world. The most common date for holding TDOR, November 20th, marks the death of another Boston transwoman, Chanelle Pickett, who had been murdered on that date in 1995. TDORs now happen around the globe, and in some cases expand to include educational events. Here in Massachusetts, this is Trans Awareness Week, with multiple activities happening across the state.

What Your Congregation Can Do This Week

* go to a TDOR in your community and be an ally. Listen, support, be present as an ally

* host a TDOR in your community—more and more churches are opening their doors in this way, though the events themselves are not usually religious services. Indeed, it is important to be sensitive to the fact that many members of the trans community feel deeply alienated from religious traditions and communities. Simply opening your door, making space for the trans community to come together and organize its own event, is incredibly powerful. More and more Episcopal parishes and cathedrals are hosting these events-- here in Boston, for instance, TDOR will be hosted by the Crossing and the Cathedral Church of St. Paul this Saturday at 6pm). In Sacramento, California, Trinity Episcopal Cathedral (@ 27th & Capitol) will be hosting the city's TDOR with a candlelight vigil at 6:30 p.m.

* Host another event in trans week (or at another time of the year), like an open mic night, or a film viewing.

* Consider making a special space in your service this Sunday to honor the trans community. Perhaps in your Prayers of the People, for instance, you might name those who have died this past year and/or compose a special collect; perhaps you might mention this event in a sermon—be creative, open and compassionate (and if you’re willing to then share what you did and how it went, it would be great to include such vignettes in future blog posts).

* However and whenever you are able, please pray for the trans community. Pray for our strength and stamina in this newly challenging political climate, as we continue to fight for basic nondiscrimination and anti-violence legislation, as we strive for equal access to health care, as we make our way in all sorts of vocations, families, and faith communities.

CP

BELIEVING OUT LOUD IN ORLANDO

Over the Columbus Day weekend, October 8-11, I attended the Believe Out Loud Power Summit in Orlando, Florida, representing TransEpiscopal and, together with Oasis California chair Tom Jackson and St. Aidan’s San Francisco Rector Tommy Dillon, the Bay Area Oasis/Integrity community. It was an inspiring, empowering conference in which the transgender – and specifically TransEpiscopal – community was seen and heard…and welcomed as full participants. My participation was funded in good part by Integrity and Oasis and I am grateful to both.

The conference, sponsored by the National Gay and Lesbian Task Force’s Institute for Welcoming Resources, brought together 300 members of eight mainline denominations. These included:

– the ELCA’s Lutherans Concerned;
– the UCC’s Coalition for LGBT Concerns;
– “More Light” Presbyterians;
– Gay and Lesbian Affirming Disciples (GLAD) within the Christian Church (Disciples of Christ);
– the United Methodists’ Reconciling Ministries Network;
– the Welcoming Community Network of the Community of Christ;
– the Association of Welcoming and Affirming Baptists; and
– our own Integrity.

The goal of the conference was to exchange denominational experiences of resistance and success and to explore collective values, vision, and modes of collaboration with an eye to increasing the number of Believe Out Loud (i.e., welcoming) congregations and developing LGBT leadership within our faith communities. The conference also provided a golden opportunity for networking across denominational lines and, in our TransEpiscopal case, within Integrity and in the transgender caucus pulled together by Barbara Satin, Faith Work Associate of the NGLT’s Institute for Welcoming Resources. I and my Bay Area Lutheran colleagues, for example, cemented our ties and undertook to build a closer working relationship.

The Integrity contingent numbered about 60 people, including the new Executive Director Max Niedzwiecki, President Rev. David Norgard, Stakeholders Council Chair Rev. Susan McCann, and the entire Stakeholders Council. As a representative of TransEpiscopal, I participated in the Sunday evening meeting of the Council and the Eucharist presided over by Susan McCann.

Based on the discussions at the stakeholders council meeting and one-on-one conversations with Max, Susan and others, it is clear that Integrity and TransEpiscopal are very much on the same wavelength concerning issues facing us at the 2012 General Convention. In particular, we are of the same mind concerning revisiting CO61 which would add gender identity/expression non-discrimination to the ordination canon. There was also great receptivity to ensuring that the work underway to collect new liturgies for blessing same-sex couples be broadened to include rites to mark major steps in gender transition.

The transgender presence was visible and welcomed at the Summit and two trans people participated in the general worship service. Eight people attended the Saturday evening transgender caucus, including one gender queer person and the father of child just beginning the FtM transition. There were several other trans/gender queer people at the Summit who, perhaps less ready to come out, chose not to attend the transgender caucus.

Much of the weekend was devoted to attending one of the four break-out sessions offered on campaigns, communications, leadership development, and – the one I and sixty others attended – “Barriers, Resistance, and Conflict.” Spanning over nine hours in four sessions that stretched into the evenings, participants in the latter learned how to identify and deal with conflict and resistance in our congregations and the church at large. Though ample scope was given to differences in context and styles, emphasis was placed on graceful engagement.

Around the edges of the Summit, several organizations offered a variety of resources that might be helpful in congregational and denominational settings. Among those available from the NGLTF’s Institute for Welcoming Resources (http://www.welcomingresources.org/) were the visually stunning “Shower of Stoles” of LGBT clergy; a half-hour DVD “So Great a Cloud of Witnesses;” and “TransAction,” a down-loadable three-session “transgender curriculum for churches and religious institutions.” The Family Diversity Project also offered four exhibits/books: Love Makes a Family: Portraits of LGBT People and Their Families; In Our Family: Portraits of All Kinds of Families; Pioneering Voices: Portraits of Transgender People: and We Have Faith: Portraits of LGBT Clergy. The Project seeks new faces and stories to add to these exhibits. They can be contacted at www.familydiv.org.

Looking to the future, the next major event of this sort will be “Practice Spirit, Do Justice,” a national multi-faith gathering at the “Creating Change,” the National Conference on LGBT Equality in Minneapolis, February 2-6, 2011. Information on that conference is at www.CreatingChange.org. Also worth noting is the ongoing National Religious Leadership Roundtable of the NGLTF. You can find out more by e-mailing Dave Noble at dnoble@thetaskforce.org.

For its part, Integrity will be sponsoring a series of one-day “Believe Out Loud” workshops around the country. Information is available at www.integrityusa.org. In the Bay Area, Oasis California (www.oasisca.org) will team up with Integrity to hold a one-day training session for “Believe Out Loud”/Welcoming Congregations at St. Paul’s, Oakland on January 12. It is also planning a conference later in the year devoted to issues of aging in the LGBT community. Stay tuned.

In closing, it should be noted that the October 9-11 Believe Out Loud Power Summit in Orlando took place at a particularly difficult moment for the LGBT community, as news spread of the bullying, murders, and suicides that have afflicted our young people. Indeed, the uniformly positive media coverage of the conference focused on the reaction of conference participants to the horrible murders that had just unfolded in the Bronx. Typical was Orlando’s WESH-TV interview with Rev. Rebecca Voelkel, the NGLTF’s Faith Work Director (http://www.welcomingresources.org/videos.htm).

As Rev. Voelkel’s colleague Darlene Nipper told USA Today, the New York murders were “heavy on the minds” of those gathered in Orlando and “touched us all.” The names of the victims were read and silence observed at the opening worship October 9 and many participants recorded messages for the “It Gets Better” project.

And, thanks to the sort of solidarity exhibited in Orlando, it will get better!

Submitted by the Rev. Vicky Gray

Stigma and the LGBT Suicides -- a View from Harvard

Reposted (and slightly updated) from the blog of the Harvard Episcopal Chaplaincy (where I am currently the Interim Chaplain) and Walking with Integrity:

Almost two weeks ago I made my way from the Episcopal Chaplaincy building on Garden Street, through the chill evening to Harvard’s Memorial Church. As I rounded the corner by University Hall, the light of over two hundred candles flickered ahead of me on the steps that face Widener Library, the same steps from which the liturgics of commencement are enacted every spring. This was a vigil to mark, cry out against and be galvanized by the recent rash of LGBT suicides across the United States over the last several weeks. This series of events, and the unprecedented public conversation that has circled about them, has been devastating to many in the Harvard community, particularly LGBT and allied students.

I came to this vigil to represent the Episcopal Chaplaincy (as indeed Episcopal Chaplains across the country have been responding to this rash of violence), which was one of several co-sponsors of the event, and to reach out to LGBT students across the University at this difficult time, letting them know that they are not alone. Voices of people of faith too often stoke the broader cultural dynamics of violence at the root of all of this, and it felt important to be visible as an Episcopal priest standing against that violence. I was also present as a Lecturer currently teaching—and having previously taught—a number of LGBT students deeply impacted by the rash of suicides. Though I’m not sure how many other chaplains were present (there was at least one other), I know I was far from the only professor or staff member there, and that sense of institutional solidarity and support moved me.

But it was also personally important to me to be there as someone who has experienced that broader culture of violence as a member of the LGBT community. Following the example of previous speakers, I spoke in the brief open mic period at the end of the vigil of coming out. In my case, I explained, I happen to have come out twice—first, my sophomore year of college as gay, and then in graduate school as a transgender man (having transitioned from female to male in 2002). I spoke of the importance of community, real community based on authentic relationships, and how important it is right now to reach out to one another across the borders—particularly of faith traditions — that too often separate us.

Two days before the vigil, the combination of the Sunday lectionary readings and the rash of suicides already had me thinking about what it was like to be a young person struggling with the intersection of faith and social stigma. The theme of leprosy in the lectionary readings inspired me to open my sermon with a story of how, when I was in fifth grade, I stumbled upon a library book, Damien, the Leper Priest about Damien de Veuster, a Roman Catholic priest (recently included in the new collection Holy Women and Holy Men) who had served a community living with what is now called Hansen’s Disease. Damien went to this shunned community, fought bureaucrats to get them basic living supplies, built them a physical infrastructure (water supply, housing, etc), bound up their wounds, worked to de-stigmatize the disease, and ultimately contracted it himself, dying as a “leper among lepers.” This was the one book report I did that year that really meant something to me (and the icon at left by Robert Lentz is one of my favorites) There was something about the shape of Damien’s ministry in relation to the dynamics of social stigma that rocked my ten-year-old world. It didn’t hurt that as a gender nonconforming kid, stigma was very familiar to me.

The intersection of stigma and faith emerged in another recent Harvard event, a Divinity School panel entitled “Queer Youth and Religious Debates Over Sexuality." When I arrived, I was struck first of all by the Harvard police who stood guard at the doors to the room where the panel was held. Even in its absence, this visible reminder of potential disruption felt overbearing; I could feel it actually raising my heart rate as I listened. While all the remarks were moving, I was struck particularly by those of Professor Mark Jordan who spoke of how “the fights about [LGBT youth] often try to claim them for one camp or another — either religious or queer, but rarely both.” This is one of the peculiar challenges for those of us who are indeed, and have long been, both.

And so as this moment of grief and anger— at Harvard and far beyond—begins to fade from media coverage, we must refuse to forget this episode. I don’t want any of us, whatever our age, sexual orientation, or gender identity, to lose sight of the violence—psychic and physical-- that underlies and emerges from the workings of stigma in all its forms. I'm particularly cheered to read the several statements that communities and individuals across the Episcopal Church have made (see Episcopal Cafe for a collection of them)-- reading them makes me grateful for the support I received as a young person, and galvanized to continue extending that support here and now.

CP