Tag Archives: Transgender

What the Four Children Can Teach us about Gender Fluidity

This article was originally published on March 19, 2018, on the Keshet Blog at MyJewishLearning.com. The full article can be found on their website here.

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Q: We are taught to ask questions at the Passover seder. We are not instructed to give answers because answers aren’t the essential part of the seder experience. It’s the asking of questions that is most important. The four children ask a variety of questions that represent their identities and relationship with supposed societal norms.

The second Q in LGBTQQIAA stands for questioning, when someone questions their sexual orientation, gender identity, or isn’t sure how to label themselves. The four children represent the wide spectrum of gender identity and understands that we do not live in a binary gender system.

The Haggadah refers to four children: the chacham, the rasha, the tam, and the She’Ano Yode’a Lishol, often referred to as the Wise One, the Wicked One, the Simple One, and the One who Doesn’t Know How to Ask. However, these labels couldn’t be further from the truth. These labels represent that which is expected of them, or the societal stereotypes put on them. If we look at the four children as a way to gain insight and come to understand the fluidity of gender, these labels are placed on these children by a binary gender normative society. These labels don’t reflect truly who these children are. Rather, they reflect how society has forced them to conform for too long.

What does the Chacham ask? “What are the testimonials, statues, and laws God commanded you?” You should tell this child about the laws of Passover, that one may not eat dessert after eating the Passover offering.

The supposed ‘Wise One’ is hardly smart. This child simply accepts societal norms. The Wise One was taught not to question, but rather only to do what was told. The Wise One fits into a set system and falls into the stereotypes of this system. The Wise One is certainly cisgender — someone whose identity conforms with the gender associated with their biological sex – but also is only able to see and understand a gender binary system. This child isn’t wise at all; wisdom is misconstrued here as “conventional wisdom.” This child is not interested in pushing societal norms. Unfortunately, it’s these supposed “wise” children that are responsible for promoting transphobia. They are the ones who should be labeled “wicked.”

What does the Rasha say? “What does this mean to you?” To you and not to the child. Since this child chooses to be excluded from the community, this child has denied a basic principle of Judaism. You should blunt the child’s teeth and say: “It is for the sake of this that God did for me when I left Egypt. For me and not for you. If you were there, you would not have been redeemed.”

Wicked is not a fair definition of this child. We tend to think of those who are inexplicably evil as wicked: murderers, terrorists, dictators, etc. There is nothing that this child does that is evil. Yet our tradition uses this label because the child questions societal norms. The supposed ‘Wicked One’ does so in hopes of finding purpose. This child doesn’t settle for societal parameters or stereotypes. Instead, this child challenges norms, to find meaning to accept one’s true self. This child is far from wicked. Maybe that is how Judaism traditionally referred to this child. But, this child is simply transgender or gender non-binary — someone whose gender expression or gender identity differs from the sex one was assigned at birth, someone whose identity is different from the stereotypes of society. This child though doesn’t deserve to be labeled or discriminated. This child must be loved, just like every other child.

What does the tam say? “What’s this?” You should say to the child, “With a strong hand God took me out of Egypt, from the house of servitude.”

The supposed ‘Simple One’ has been taught something their whole lives and only now has

been exposed to something else. The Simple One never knew about the diversity of the gender spectrum. It is our job to offer a simple explanation to a simple question; to educate the Simple One by teaching our children about the gender spectrum. A study from the Medical University of Vienna reveals that there is a neurological distinction between gender identity and biological sex. This scientific study is the basis of what we should teach our children – that we don’t live in a binary gender system, that gender is fluid.

And the She’Ano Yode’a Lishol, you begin, as the Torah says, “And you should tell your child on that day, saying ‘It is because of what God did for me when I went out of Egypt.’”

The child who is silent is not silent out of ignorance. This child is silent out of fear. This child grew up in a society that taught that one cannot challenge the binary gender system, that one’s gender identity must be related to their biological sex. However, silence is scary. A study by the Williams Institute reveals that 41% of transgender youth have attempted suicide, compared to 4.6% of the overall population of this country. But a study out of the University of Washington suggests that transgender youth that are supported and loved by their families, teachers, friends, and clergy are no more anxious or depressed than any other child their age. This study reveals that love and acceptance saves lives. This child is silent because this child remains in the closet. The child is closeted because of fear of exclusion or rejection by community. We must respond to this child’s silence by simply showing this child love and support, and honoring who they are, made in God’s image.

At our seder tables, on a holiday that celebrates freedom, we still declare: This year we are still slaves. Next year, may we be free people.

This year, despite progress that we as a society and as a Jewish community have made, transphobia, homophobia, hate, and bigotry still exist. May we continue to build inclusive communities so that next year, we can celebrate the uniqueness of all of us.

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Action item at the Seder: Go around the table and ask each person what their preferred gender pronouns are. To ensure that all around the Seder table feel welcome, make sure that you refer to them in a way that corresponds to their gender identity.

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Transgender Bathrooms are a Human Rights Struggle – and a Jewish Imperative

This article was originally published on May 22, 2016 by Haaretz. The full article can be found on their website here.

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As Jews our responsibility is to embrace the gender identity of each individual not only in our communities but in society at large. That means repealing transphobic legislation like North Carolina’s HB2.

North Carolina’s controversial “Bathroom Law”, which stipulates that in government buildings, individuals may only use the restroom that corresponds to the gender on their birth certificates, continues to make headlines. Proponents of the law, known officially as HB2 “The Public Facilities Privacy and Security Act,” claim that it is about safety, preventing men from “claiming to be transgender” just so that they can enter a women’s bathroom and invade their privacy. But over 200 local, state, and national organizations that work with assault victims claim that there is nothing to support the fears of these lawmakers. And none of the 18 states that have nondiscrimination laws that protect transgender rights has seen an increase in public safety issues because of these laws.

HB2The fight over the law hit a tipping point when the Department of Justice determined that HB2 violates the Federal Civil Rights Act and gave North Carolina Governor Pat McCrory an ultimatum to ensure that the state would not comply with the law. North Carolina didn’t budge, and instead sued the government. The Justice Department responded with a lawsuit of their own, with Attorney General Loretta Lynch describing the battle over this law as the civil rights struggle of this era.

But the fight over HB2 is more than a civil rights struggle; it’s a human rights struggle. And as Jews, we have a particular imperative to treat it as such.

As Jews, we have an obligation to see each individual as made in God’s image. Each individual is unique and created differently. We are not God, and therefore, it is not for us to put parameters on the divine nature or image of another person. Rather, we should honor each individual as divine, regardless of one’s gender identity. Even the rabbis of the Talmud understood that we do not live in a gender binary system. We find six different gender identities in the Talmud. This Talmudic precedent suggests that we should not only acknowledge one’s gender identity, but also celebrate it.

Some Jewish institutions are starting to implement policies in line with this thinking. Last year, the Union for Reform Judaism passed a resolution that “affirms the right[s] of transgender and gender non-conforming individuals” and “urges the adoption and implementation of legislation and policies that prevent discrimination based on gender identity and expression.” Similarly, the Conservative Movement’s Rabbinical Assembly is in the process of voting on a resolution that affirms its commitment to fully welcoming, accepting and including people of all gender identities in Jewish life and general society. These statements understand our commitment as Jews to honor each individual. Last June, I wrote that ensuring that all can use the bathroom in our institutions “is as integral to the sacred nature of the building as is creating a transcendent prayer space.”

These statements reflect an understanding of the importance of making sure that our sacred communities and sacred spaces are welcoming of everyone. But our obligation as Jews to embrace the gender identity of each individual does not end with our institutional buildings and programs. We have an obligation as Jews to build a society that is just as inclusive and accepting as the communities we set out to create.

Judaism teaches that pikuach nefesh, saving a life, supersedes everything else in Jewish law. A study by the Williams Institute think tank shows that 41 percent of transgender and gender non-conforming individuals have attempted suicide. This number is substantially greater than the overall suicide rate of 4.6 percent in the United States. The way society has treated transgender individuals makes them feel as if there is no place for them in this world. Denying them the basic human right of going to the bathroom, as North Carolina has attempted to do, only reinforces this feeling.

But embracing all and creating inclusive communities can have the opposite effect. A recent study out of the University of Washington suggests that transgender youth that are supported and accepted by family, friends, teachers, clergy, and society as a whole are no more anxious or depressed than other children their age.

HB2 supporters claim the law will keep individuals safe from bathroom predators. But this law doesn’t ensure anyone’s safety. Instead, it puts lives in danger. It endangers the lives of people in the transgender community by further denying them basic human rights, by suggesting that they don’t really exist, and by closing them off from society. If our responsibility as Jews is to do what we can to save every life, then we have an obligation to repeal HB2 and similar harmful and discriminatory legislation in other states.

We learn in Mishnah Sanhedrin 4:5 that whoever saves a life, saves an entire world, but also that whoever destroys a life, destroys an entire world. We, as Jews, have an obligation to save lives and save worlds. May 17 was the International Day Against Homophobia, Transphobia and Biphobia. May we make a commitment every day to stopping all transphobic legislation that destroys far too many worlds.

-Rabbi Jesse M. Olitzky

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