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                    <text>The families of Milton Ford and Gary Van Harn
extend their deepest gratitude and most heartfelt
thanks to all of our friends, family, and colleagues
who supported us in so many ways over the past
seven months. The warmth, the generosity and
support of the University community in particular
has been most heartening. We extend a special
thank you to the President's Office, Event Services,
and the staff and management of LAT for their
invaluable help and support in making the
visitation and memorial service possible, and to
Colette Seguin Beighley, Diane Maodush-Pitzer
and Brent Smith for facilitating the services, for
their invaluable guidance, advice, and wisdom in
making this Milton's day.

Love is love, no matter who the lovers be.
Why can't I hold you in my arms for everyone to see?
Why do some force us to hide in shame,
Denying the love that used to have no name?
Life is too short to spend it in despair,
So sleep, my darling, sleep without a care.
I will watch over you until the morning light
Finds us both in peace with a future
that's as bright as the morning star.
Till then, sleep, my dearest, sleep.
Copyright 2014, from "Rainboa, " a musical/theatrical production by playwright Richard Janaro,
based on a concept and character developed by Milton E. Ford

May 12, 1941 - March 26, 2014

�sf~Foice tn &lt;eed:tfFation o-/t&amp; .5l'# o-/

L-/!o-n ?. e¼rd
Processional Ashoken Farewell

Traditional

Invocation

Lean on Me
Reading from "The Love of Solitude"

Thomas Merton

Walt Whitman

Reflection

Why We Sing
Reading from Walt Whitman in L(fe Tourney

Milt was a champion of social justice, leading efforts to integrate
the LGBT community at Grand Valley with university academics
and student life. He was the founding director of the LGBT
Resource Center.

Arr. Mark Hayes

Reflection
Reading from "Pioneers! 0 Pioneers!"

Milton E. Ford was a beloved and faithful partner, father, and
grandfather. He touched many as a cherished mentor, friend and
colleague. As a professor of English and then Liberal Studies he
was a compassionate teacher and lifelong researcher.

Milt is survived by his partner, Gary Van Harn; a son, David Ford;
daughter-in-law, Lisa; grandsons, Miles and Louis; sister, Ruth
Bowman; and brother, Robert Ford. He is also survived by Gary's
children: Clayton and Michelle Van Harn and grandson, Victor;
Ellen and Jason Juras and grandchildren Ethan and Catherine; and
Meredith and Duff Mahan.

Greg Gilpin
Milton E. Ford

Reflection

You Raise Me Up

Lovland &amp; Graham

Reflection

Make Them Hear You

Arens &amp; Flaherty

Readers and Reflectors
David Ford, Lisa Degliantoni, Miles &amp; Louie - Family
Colette Seguin Beighley, LGBT Resource Center
Karen Libman, Theater
Diane Maodush-Pitzer, Religious Studies/Liberal Studies
Brent Smith, Religious Studies/Liberal Studies

Commendation
Benediction
Recessional McPherson's Lament

Traditional

Musicians
CrossBow - Celtic Band and GVSU Student Organization
Robert McFletcher - GVSU Alumni 2011, 2013; Robert Byrens,
Accompanist
West Michigan Gay Men's Chorus - Gene Coburn, Interim
Director; Robert Ruddy, Accompanist

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                    <text>@
GRANDVALLEY
STATE UNIVERSITY.

�When you remember someone special with

Please detach and return this portion with your gift.
Your support is deeply appreciated.

a gift to Grand Valley State University,
you celebrate that person in a special way.

Your gift in memory of:

Milton E. Ford

You can continue the legacy of someone
who has touched your life by declaring

Will go to:

a lasting tribute. Your gift will allow the

LGBT Resource Center Endowment

university to continue with its mission of
DONOR CONTACT INFORMATION

educating students to shape their lives, their
professions, and their societies.

Name(s) _ _ _ _ _ _ _ _ _ _ _ _ _ _ __
as it should appear in universitypublicalions
Address _ _ _ _ _ _ _ _ _ _ _ _ _ _ __

Grand Valley will send a letter acknowledging

City _ _ _ _ _ State _ _ Zip _ _ _ _ __

your gift to the person(s) you specify. In
Please send acknowledgment of this gift to:

addition, we will send you a receipt for your

Gary Van Harn
436 Ethel Ave. SE
Grand Rapids, Ml 49506

donation, and list your name in the Grand
Valley University Foundation Annual Report,
unless you request to remain anonymous.
Your gift will be used as you advise, or

GIFT INFORMATION

applied as befits the occasion of your gift.

I wish to contribute$ _ _ _ _ _ _ _ _ _ _ __

D

Enclosed is my check payable to
Grand Valley University Foundation

D

Please bill my:
D Visa
AMEX

For more information please contact:
University Development
Grand Valley State University

•

D MasterCard
D Discover

Name on card _ _ _ _ _ _ _ _ _ _ __

301 Fulton St. West
P.O. Box 1945

Grand Rapids, MI 49501-1945
(616) 331-6000

Card# _ _ _ _ _ _ _ _ _ _ _ _ _ __
Expiration date _ _ _ _ _ _ _ _ _ _ __
Signature _ _ _ _ _ _ _ _ _ _ _ _ __

universitydevelopment@gvsu.edu

Or give online at www.gvsu.edu/giving/Ford

www.gvsu.edu/giving

Contributions are tax deductible by law.

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                    <text>GRAND VALLEY STATE UNIV ERS ITY

MILTON E. FORD LGBT RESOURCE CENTER

Naming Ceremony
MONDAY, NOVEMBER 10, 2014

REMARKS
Thomas J. Haas
President
Wendy Wenner
Acting Vice President
Division of Inclusion and Equity
Gary Van Harn
Partner of Milton E. Ford
Colette Seguin Beighley
Director
Milton E. Ford LGBT Resource Center

RIBBON CUTTING
Gayle R. Davis
Provost and Vice President
for Academic and Student Affairs

Special thanks to Liesl Geneva, Nathan Veeneman, and the GVSU Laker Quartet

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MILTON E. FORD LGBT RESOURCE CENTER

Naming Ceremony
MONDAY, NOVEMBER 10, 2014

�GRAND VALLEY STATE UNIVERSITY

MILTON E. FORD LGBT RESOURCE CENTER

Naming Ceremony
Milton E. Ford, Ph.D.

~

Please join ~

@ ~~
MILTON E. FORD

President Thomas]. Haas and Provost Gayle Davis
as Grand Valley State University renames the
LGBT Resource Center in recognition and honor of

Milton E. Ford, Ph.D.,
founder of the center.
~

MONDAY, NOVEMBER 10, 2014
1161 RUSSEL H. KIRKHOF CENTER I ALLENDALE CAMPUS
5-7 P.M.

I 5:30 P.M. REMARKS

Please RSVP by No vember 3 to HonoringMiltFord@gvsu .edu or (616) 331-2530

LGBT RESOURCE CENTER

1161 Russel H. Kirkhof Center
1 Campus Dr.
Allendale , Ml 49401

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                    <text>THE DANCE FLOOR
of
SEX, GENDER, ORIENTATION, and .
.·G ENDERIDENTITY
_Jncluding other.Important Intersections ·
Fall, 2013, Class Handout Edition

MILTON E. FORD, Ph.D. .
Liberal Studies Department _
Brooks College of Interdisciplinary Studies .
Grand Valley State University
Allendale, Michigan

Copyright C 2013
Milton E. Ford

�TABLE OF CONTENTS
WELCOME TO TIIEDANCE FLOOR, AN INTRODUCTION .. ~- . 5
Overview ..• ·•. ·• . . . . . . • . . . . . . • . . . . . • . . .. 5

.Fluidity- . .. . . . . ~· . · ~ · . . . . . . · . . . . . . . . . . . . . . . 5
Labels . . . . . . . . . . . . . . . . ·. . . . . . . . . . . . . . . 6
Quemioning and Coming Out . . . ·. • . . . . . . . . . . . . . 7
TIIE SEX, GENDER, ORIENTATION, AND GENDER IDENTITY
INfERSECTIONS .. . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Sex Sections of the Dance Floor . . . . . . . . . . •. . •.· . . . . . . • 8
Sex Is Primarily Biological . . . ~ . . . . ~ . . . . . . . . . . 9
Female . . . . . • . . . • . . .. • . • • . · . . . . . . . . 9
Male . . . . . ·. . . . . . . . . . . . . . . . . . . . . . 10
Intersx .--.. . .. . . . . . . . . . . . . . . . . . . . . . . 10

Gender Presence on the Dance Floor . . . . . . . . . . . . . . . 12
Gender Is Cultural· . . . . . . . . . .. . . .· . . · . . . . . . . .·. . 13
Feminine . . . . . . . . . . . . . . . . . . . . . . . . . . 14

Masell.line·.. . . . . . . . • . . . . . . . . . . . . . . . . 15
AndrogynollS . . . . . . . . . . . . . . . . . . . . . . . .
Looking at the Intersections of Sex and Gender . . . ·. . .
Sexual Orientation (Sexuality) as Part of the Dance . . . . . . .
Orientation- . .·. . . . . . . . . . . . . . . . . ·• . . . . . . . . .
Bisexual . . . . . . ;.. . . . . . . . . . . . . . . . . . . .
Omni/Pan Sexuality . . . . . . . . . . . . . . . . . . .
Lesbian/Gay . . . . . . . . . . . ·. . . . . . . . . · . . . .

15

16
18
19
19
20

21 ·
AseXll81 . . ... . . . . .. . .. . . . .. . . . . . . . . . . • . 21
Straight . . . . . . . ~ . . . . • . . . . . . . . . . . . . . . . 22
Queer .. ·. . . . . . . . . ·. . . . . . . . . . .. . . . . . 22
Looking at the Intersections of Sex, Gender, and
Orientation · . . . . . . . . . . . . . . . . . . . · . 23
Gender Identity in the Dance .. ~ ·. . . . .. . . . . . . . . . . . 24
Gender Identity . . . . . . . . . . .. . . . . . . . . . . . . . . . 25
Transgender . . . . . . · . . . . . . . . . . . . . . . . . . 26
GenderQueer . . . . . . . . . . . . · . _• . . . . . . ·. . . 27
Cisgender . . . . . . . . . . . . . . . ·. . . . . . . . . . 27
Looking at the Intersections of Sex, Gender, Orientation,
and Gender Idetity . . . . . . . . . . . . . . . . 28
The Dance . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
The Dance at Social, Cultural, and Historical Intersections . .
Race/Ethnicity .. . . . . . . . . . . . . . .• . . . . . . .
Nation . . . . . . . . . . . . . . . . . . . . . . . . . .
Class . . . . . . . . . . . . . . . -. . . . . . . . . . . .

Age

.
.
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.
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.

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.

33
33
33
34 ·

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34·

Ability . . . . . . . . . : . . . . . . . . . . . . . . . . .• . . -. 35

.2

�.

.

.

Religion . . . . . .. . · . . . . . . - . ·· . ~ . . _. . . . . . . . . . . . . 35
Place . . . . . .·· . . . . . . . . . . . . . . . . . . . . . -~ . . . 36
Time . . . . . . . . . . . . . . . . .. . . -. .. . . . . . . . . -_. . . . . 37
Conclusion . . · . . . . . . · . ·. . .- . . . .· . . . . . . . . . . . . . . ~ • . . 37
References

. . . . . . . . ·. . . . . . . -. . . . . . . . . . . . . . .
.

3

.. 38

�4

�WELCOME TO THE DANCE FLOOR,
AN INTRODUCTION
OVERVIEW
We all live in a world where sex, g~nder, sexual orientation and gender identity
are part ofour lives fulltime, meaning that they always play roles in determining how we
see ourselves, how others see us, om possibilities in given situations and the like. But we
vary greatly in terms of how much focused attention we give them, determined, in part,
by our closeness to or distance from what are considered to be social norms. A straight,
masculine male who is very comfortable being a man is much less likely to spend time
thinking·about these matters than, for example, a gay, feminine male who .is
uncomfortable with his.male body and perceives himself (now becoming herself) more
and more to be female. All the intersecting elements involved here (sex, gender, sexual
orientation and gender identity) create an interesting and certainly complex picture, but
one that is critically important in understanding key elements of om own identity and
experience as well as the identity and experience of others.
The Dance Floor Model offers a way to sort out this complexity and to focus on
the amazing diversity of identities that we and the people around us experience.
But the interesting complexity does not stop there. The parts of ourselves that are
made up of sex, gender, orientation and gender identity live in other powerful contexts,
including race, nation, class, religion, age, ability, place and time.·All of these contexts
have great power in defining our identities and have direct influence on the sex, gender,
orientation and gender identity aspects of om lives.
The Dance Floor Model promises nothing less than to look, one-by-one, at all of
the elements mentioned above in a way that relates them to each other. And this is done
in a way that "slows down" the dance for a while so that we can begin to comprehend it
more clearly.
.

'

.

.

But before we jump onto the dance floor, there are three "meta" items to be
considered because they are always in play and affect every aspect of the dance. Keeping
them in mind as we go along will make all of the identities and experiences we look at
more true to actual experience than if they were seen on their own.

FLUIDITY
The first of these meta-points has to do with the concept of fluidity. There is a
tension between the need to have categories and labels in order to be able to discuss just
about anything and the much more fluid and uniquely individual ways in which these
realities are experienced as we live them. More and more people are experiencing

5

�changes in what they thought was permanent, particularly with reference to whom they
are sexually attracted. But there is also fluidity the way we present ourselves and perceive
ourselves·in terms of gender..While it is critical to understanding the nature of sexuality,
for example, to focus clearly on the ways many people experience it, those ways·· are not
presented as rigid boxes or jail cell, but as locations on a dance floor. . ·
Think ofthe.dance .flooras .being made·up of sections of brightly colored glass.
Each•section can be defined as a way.that many people experience sex, gender,
orientation and gender iden~ty. But then picture light coming from under the dance floor,
shilling up through the brightly colored glass. These sections create a beautiful pattern
that is already complex and meant to be inclusive. But as soon as the light leaves th~
surface ofthe dance floor, the colors blend and mix, suggesting the more fluid dance of a
our actual lives. I like to think of the solid glass dance floor as the analysis that helps us
.think and communicate more sharply on these topics and the light above that surface as
the reality of the dance in which we ·au participate as the distinct individuals .we are. This
is putting the end of the story at the beginning, but that's okay because it is important for
you to see from the beginning where we are going. .
Ground-breaking work in the area of fluidity was done by Lisa Diamond (2008),
· whose work focuses specifically on fluidity of the sexual orientation of women who have
different attractions to other women at different times in their lives. But this idea has been
extended to other 8JC8S of the dance floor.
LABELS
The second meta-issue has to do with the very act of naming or labeling kinds of
sexual orientation and·gender identity in particular. I know from listening to people talk
about their sexuality and gender identity that for many thc.2 is not a word or label that
works for them in describing that part of their lives. ''Queer'' goes a long way in solving
that problem, but still, for many, even "queer'' sounds too labeled. I was temped to make
sections on the dance floor for no-label, but I came to th~ conclusion that that would be
self-defeating, because it would be creating a category. And the point I hear when people
say things like "I don't label myself, I'm just me as a sexual (or non-sexual) person" is
not a search for a new category. So as we are looking at the dance floor and using labels
to make ·sense of certain things, it is good to include those who don't include themselves
in terms of the labels being used.
But rejecting labels is not a new phenomenon. Sylvia Rivera, who was part of the
Stonewall Riots in 1969, says, "I'm tired of being labeled. I don't like the label
transgender. I tried living with labels. I just want to be who I am. I am Sylvia Rivera
Ray Rivera left home at the age of 10 to become Sylvia. And that's who I am" (Nestle et
al., p. 77)~

6

�QUESTIONING AND COMING OUT
A final meta~point, for now anyway, is the matter of being out or not, or _
questioning, or perhaps ·even seeking a. cure for what seems to be emerging in one's
identity, attractions, or behavior. This idea can relate to fluidity but it is not quite the
same thing. Fluidity assumes the possibility of movement from the acceptance of one
particular, perhaps well-defied, underst.anding of oneself to another. Questioning and
coming out lulve to do.with the process~often a great stfuggle, to_understand, come to
•terms with and accept wltat one is experiencing as gender identity or sexual desire (or
. lack ofit). Since the whole point ofthe dance floor model is to include everyone in the
·dance, it is reasonable to assume that some of the dancers will be in process of moving
toward (and therefore away from) particular intersections on that floor. This is just
_another one of the real-world circumstances that keeps theoretical analysis_of sex, gender,
·orientation and gender identity from having the ultimate clarity and precision that many
minds long for. Maybe the be~ way to approach this reality of the clan~ is to collSider
the range (spectrum) of each category broad enough to include those who may be moving
toward it but are not yet quite fully there.
You are now ready to step onto the dance floor. Enjoy looking at the charts of the
dance floor as we build it step by step. It is often helpful to look occasionally at the final
chart·in the process of getting there.

7

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:E

�THE SEX, GENDER, ORIENTATION, AND
-GENDER IDENTITY INTERSECTIONS
SEX
Female
lntersex
, Male

SEX IS PRIMARILY BIOLOGICAL
.

.

.

.

.

.

.

From the word go, (or the first.dayof any-''Sex and Gender 101" class), sex is
primarily about biology. It starts with chromosomes, the story ofXs and Ys. It's the way _
they get together or don't andwhat they set or don't set in motion in the development of
an embryo and fetus and become the sexual features ofour physical bodies (FaustoSterling, 2012).
Seen traditionally, sex is totally natural, biological and binary: ·female and male.
· But this approach to sex is the basis for bias and privilege and it·denies other
po~ibilities. In the cultures most of us are familiar with, binary systems are in force and
male is treated as superior to or doJDinant over female. For privileged males and
sometimes oppressed females, it is.easy for this system to be accepted as "natural."
However, it raises obvious questions about equality and human rights.
And even at the biological level, the binary system of male and female is brought
into question by the presence ofintersex individuals, people whose bodies are not
exclusively male or female.
·
While sex has a foundation in genetics and anatomy, in practice, -sex is highly
constructed socially. When we look at gender, the main point will be that it is socially ·
constructed. Sometimes socially constructed gender is presented as sharply contrasting
with sex, seen as totally biological. This is not a bad place to begin, and I have done so in
many presentations of sex and gender, but there is compelling evidence that we see the
sex of bodies as we do because of the categories and expectations created, not by biology
or nature, but by culturally created ways of seeing and understanding sex (Butler, 1990).
It might be helpful to think of sex (along with gender) as coming primarily from
outside of ourselves. Sex is what we are given by biology and, at least to some extent, by
social forces from outside ourselves.

�FEMALE
Unless something happened in our embryonic development to make us otherwise,
we •would all be female. It is really two somethings: one is a mechanism inhibiting female
development and leadjng to male·development and the other consisting of positive
development in the female direction. This situation is often framed as female being the
default sex,but this d~ not mean that female embryonic development is passive .
(Fausto-Sterling, 2012).
Being female is a physical, anatomical matter, having to do with female
development at the genetic (chromosomal) level (having to do with·receiving X
chromosomes), the fetal &lt;ievelopment of ovaries and other internal ·female reproductive
organs and finally the development of external female genitalia. (Fausto-Sterling, 2012). .
But that being said, the femaleness of transgender females and the maleness of
transgender males are important realities that enter the picture. Much more of that later.
It is also important to note here that while matters.of female and male sex are
primarily .biological,.there is strong social shaping of femaleness and maleness, even
prior to gender considerations that are primarily social in nature• .·

MALE
The body becomes "maleized" when a mechanism kicks in in the embryo to begin
the effects·of testosterone. But everyone has some testosterone anyway (Fausto-Sterling,
2012).
Being male is a physical, anatomical matter, having to do with male development
at the genetic (chromosomal) level (having to do with receiving an X and a Y
chromosome), the development of fetal testes and other internal male reproductive organs
and finally the development of external male genitalia (Fausto-Sterling, 2012).
All this sets in motion the development of male childhood, adolescence, and
adulthood and the physical traits usually associated with.maleness: a particular kind of
musculature, body shape, and eventually facial hair to name a few.
As with being female, there are social forces at work, along with the biological, to
determine what male experience will be in a given culture.

10

�INTERSEX
Sometimes the embryonic sexnali7JJtion process.is not decisively binary, often
involving chromosome alignment, genetic triggering, and hormones. There are over 30
different ways in which the sexual features of a person's body can be somewhere
between male and female, resulting in ambiguous features involving both (FaustoSterling, 2012; Preves, 2008).
The big personal question here is what, if anything, to do about it and when.
Historically.parents.and especially doctors have wanted to intervene surgically to make
the baby's ·body appear to be as male or female as possible. (Everyone seems to need a
clear answer to the question: .Is it a girl or a boy?) The justification for early smgery is
easier socialization a boy or girl in bathrooms and showers at school and to make it
po~ble for the parents to raise a girl or boy, without having to go into complicated
explanations or experiences.

as

That can be all well and good for a few years,·and even forever IF the surgical
decision that was made matches the baby's self-perception later in childhood and
adolescence, and adulthood. If a person knows at a deep personal level that he is male

and .bis micropenis was removed.or reconstructed shortly after birth, very complex and
painful experience, including feelings toward parents and doctors, can ensue. The same is
true, of course, in the female to male direction, but that is by far the less common
directional choice. Ambiguity is most often "corrected" in the female direction.
Although intersex people usually present themselves and live as males or females,
there is a growing number of people who identify as intersex. But still an intersex person
may or may ·not identify as male or female and live masculine or feminine.lives. Intersex
is an important part of the exciting new sex/gender frontier.
lntersex and Identity: The Contested Self by Sharon Preves (2008} and
Sex/Gender: Biology in a Social World by Anne Fausto-Sterling (2012) are clearly

accessible sources of information on intersex.

11

�THE SEX AND GENDER INTERSECTIONS

GENDER
SOCIETY CULTURE
·(ROLES AND EXPRESSION)
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�GENDER
Feminine
Masculine
Androgynous

GENDER IS CULTURAL.
Gender is determined by human attitudes and attributes that one's culture assigns
to or associates with a biological sex. Gender is not primarily a matter of biology, _like

sex, but it is connected to, has its foundation in biological sex. It is a matter of social
convention, often talked _about i n ~ of social-construction, concerning the meaning of
a person's sex. It focuses largely·in gender presentation, gender roles, .and gendered
treatment in many life circumstances. We are treating it as separate from gender identity
to be considered later, which is an inner matter concerning what gender or sex a person
perceives her/hlm/themselves to be.
Traditionally, like sex, gender is understood to be binary: feminine and masculine.
But intersex brings the.sex binary into question, the presence of androgyny questions
the gender binary approach. Androgyny is 11 blend of masculine and feminine or lack of
distinction between masculine and feminine characteristics in a person.

as

Traditionally, gender is seen to follow ''naturally" from sex. This assumption
helps account for notions such as boys don't cry (not a masculine thing) and girls are
emotional {a feminine thing). We are all familiar with the list or attnoutes that are
considered masculine: brave, strong, assertive, active, adventurous, demanding, rough
and tumble. And the attnoutes that are considered feminine: graceful, charming,·passive,
agreeable, and nurturing.
But in actual practice, gender is a matter of society and convention {social
construction). But it is not a person's sex that determines what is considered masculine
and feminine, what a particular culture has come to associate with being male or female.
'

But even within a give culture, there are contradictions to the usual ~iations.
We know that gender often contradicts ''natural" correlations to sex: girls or women
being strong or athletic or boys or men being nurturing or graceful, for example.
The presence of androgyny further suggests a spectrum rather than a gender
binary. An androgynous person is one who has both masculine and feminine gender
characteristics or neither. Androgyny can be considered being the middle of masculine
and feminine or striking out in new directions not associated with either.
13

�Gender comes, at least initially, from outside ourselves, from what we are given
by our culture. Again, gender is seen in matters of roles, presentation, and treatment in
society, the standards for which 11re predetermined by one's culture. For example, if we
are male, we
treated with masculine gender assumptic&gt;ns. Even if we are intersex, VIC
are most often treated as the sex and therefore the gender that our bodies are considered
to be most similar to.
.
.

are

· Any gender can intersect any SC}{ in lived experience. This means females can be
feminine, androgynous, or masculine ..lntersex persons can be feminine, androgynous, or
masculine, ind males can be feminine, androgynous, or masculine. In the combinations ·
other than feminine female and masculine male, the sense of gender being from the
outside begins to break down, but what is external is what society considers appropriate,
what is.expected and what is best for a person of a particular sex. The illustration "Sex
and Gender Intersections" might:make these possibilities clearer or easier to
conceph1aJi~ and think about.
Professor, researcher and writer Judith Butler is a major pioneering figure in
developing the concept of gender presented here, but it has become widely adopted in·
gender ·studies programs and publications. Her two major works are Gender Trouble:
Feminism and the Subversion ofIdentity published in 1990, and Bodies that Matter: On
the Discursive Limits of "Sex, "published in 1993.

FEMININE
People are ·said to be feminine if they conform to female-associated social roles,
clothing, and otherwise presentthemselves in ways associated in a particular culture with
females. In Western culture, these characteristics include nurturing, supportive, and
helpful. These·are positive characteristics by any measure, but too often they are
transformed into being subordinate to what is male and masculine. In terms of
presentation, the feminine is associated with being fancy, even frilly. The feminine is
often associated with dressing and acting in ways that are seen as attractive to men, or at
least accentuating female attnoutes.
To me it becomes obvious in such rhetoric that the feminine most often focuses
riot in the inherent strengths that females possess, but how they play out in relation to
males, that is in the gender binary. But there are ways in which the feminine can also be
seen as a distinct set of strengths and human attnoutes associated with girls and women
when given the opportunity to develop in social settings that value and practice genuine
gender equality and opportunity.

It is important to note that femininity is not sex-linked with being female. Because
being feminine is socially constructed, it is a construction whose characteristics can be
associated with male and intersex persons as well ·as with female.

14

�MASCULINE .
.

.

·.

.

.

.

.

People are said to be Dl8SCuline if they conform to male-associated social roles
and clothing and otherwise.present themselves in ways typically associated•in their
culture with males.
There are different forms of masculinity in Western culture, this being most ··.
noteworthy, perhaps,.in the current context, in 1Il8Cho D18SCulinity. Machismo _is WMt .
macho men possess or display. It both emphasi7.Cs, some would say ex&amp;ggerates, as many
aspects of humanity as possible that are considered mascull.ne while avoiding at all cost
characteristics that are considered feminine. A macho man is assertive, usually serious,
exudes self-confidence, wears clothing that emphasizes the male characteristics of his
body,8nd would never let his wrist drop or cross his legs at the knees~ Other forms we ·
would find familiar could be called bllSiness-masculine and social masculine. Business
masculine men pay a lot of attention to clothing, hairstyle and other forms of presentation
that stay well within the bollDdaries of what is considered appropriate for males in
western culture. And social masculinity is the set of behaviors and forms of selfpresentation that are considered to be most appropriate for or likely to be exhibited by
males.
As stated for femininity, it is important to note that masculinity is not necessarily
sex-llilked. Females and·intersex persons can present in masculine ways and be
considered to be masculine, but not male or not necessarily male~

ANDROGYNOUS
An androgynous person presents by choosing clothing and other modes of ·
expression and social roles in such a way that they do not conform to what is associated
with either males or females in our culture or with a blend of both to create a new gender
position/location.
A NOTE ON SEX AND GENDER
Although they are intensely personal, one's experience with matters of sex and
gender can be seen to be external to a person in origin. Sex is primarily give to a person
from biology and gender is given to one by the society one was born into or lives in.
In contrast, matters of sexual orientation and gender identity, which we will soon
tum to, are more internal and personal, and are closely associated with the desires and

15

�self-perceptions of individuals. But we must observe from this very·introduction of the
subject that th&lt;&gt;se desires and self-perceptions are not in isolation, but, like sex·ad gender,
within social lUld historical contexts.

.
.

.

.

.

. .

-···

.

.

.

.

Looking at the Intersections of Sex and Gender
With this basic version of the Dance Floor ill front of us, it is easier than before to
consider the insights and implications of these :nine pllrticular intersections. All of them
are important and worthy of comment and thought, but some are more obvious and need
less commentary than others. ·
·
Masculine Males and Feminine Females
These are the two intersections that traditioiially have been considered as

''natural" and are often treated that way in Western.cultures. This view sees gender as
correlated directly and totally to sex and would say, "Of course males are masculine and
females are feminine, or there is trouble,.gender trouble."
Masculine Females and Feminine Males
These two intersections help define and make clearer the distinction between sex
and gender~ A masculine female is a female-bodied person who, while possibly fully
claiming femaleness and for many possible reasons, prese1.1ts as masculine in clothing
and/or forms of behavior. Female Masculinity by Juidith Halberstam (1998) is very
helpful at this point And a feminine male is a male-bodied person \Vho, while possibly
fully claiming maleness, presents as feminine in clothing and/or forms of behavior.
It might be helpful here to recall the suggestion that sex and gender are external in
many regards. These are the upects of ourselves that seem most given to us by biology
and social convention. We are not yet considering sexual orientation (gay, lesbian,
bisexual, pansexual straight and asexual) and gender identity _(transgender, cisgender and
genderqueer), all of which might seems more internal to a person's life experience.
Masculine and Feminine lntersex
A masculine intersex person is one who was.born intersex but presents and acts in
masculine ways. There may or may not have been surgery to make the person's sexed
body conform more fully to a male body.
·
A feminine iritersex person is one who was born intersex but presents and acts in·
feminine ways. Again, there may or may not have been surgical procedures to make the
person's sexed body conform more fully to.a female body.

16

�Intersex andAndrogyny
· In the pam, intersex persons, from the time of birth through the ·rest of life, lived
as males or females so far as the rest of the world was concerned. More and more,
intersex individuats·are claiming their intersexualityand making it part of their public as
well as personal identity. There is the possibility for those individuals to present and act
in androgynous ways, not identifying with masculine or feminine gender cbatacteristics.
But most of the intersex people I have had the privilege of meeting or reading about
present and act in either masculine or feminine ways.
Female and Male and Androgyny
These areas on the dance floor recognize that there are male- or female-bodied
people whose gender presentation is neither masculine or feminine but a gender category
that is somewhere in between, or blend, or with no reference to masculine or feminine
characteristics.
·

17

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�ORIENTATION
Bisexual·
Omni/Pansexual
Lesbian/Gay
Asexual
Queer
Straight

ORIENTATION
.
Sexual orientation (also called sexuality and often, as in this work, simply
orientation) has to do with the sex/gender of the persons an individual is ·attracted to
physically, or not, as with people who are asexual.
Traditionally, sexual orientation has been taken to be "naturally" correlated with
sex and gender. If a person is female, for example, she is feminine and attracted to men,
by nature.

But same--sex attraction has always been around, and it bas rarely escaped notice.
And though sometimes positive, that notice has historically been negative. Traditionally
sexual orientation bas been seen as binary: heterosexual or homosexual, straight or
lesbian/gay.
In lived experience, sexual orientation is on a spectrum including bisexuality,
omni- or pansexuality, lesbian/gay, asexuality and straight.
A person at any sex and gender intersection can experience any orientation. But

more of this later.
Sexual orientation, as mentioned earlier, comes primarily from inside an
individual, who a person would like to be with physically.

BISEXUAL
The bisexual potential in all of us is suggested by the fact that in its earliest
stages, the human embryo is widifferentiated for sex.

19

�A person can be called bisexual if ''they" are attracted to either/both males and
females (the person own sex and members of the opposite sex).
The "either/both" means that a bisexual person·might be attracted·to a person of
either sex but not necessarily both at.the same time, although·it is not U11usual for that to
happen.
Core-identity bisexuality: For many, if not most bisexual people, bisexuality is
their basic and ''fixed" orientation, as much as homosexual and heterosexuality. (But
fluidity is an important underlying matter at this and many other points.)
Transitional bisexuality: For some people, an understanding and claiming that
they are bisexual is a step toward claiming to be gay or lesbian. A person should not be
faulted for doing whatever is helpful in this often difficult transition, and undoubtedly
there are many who truly believe they are bisexual at that point. (And who is to say they
arenot?) ·
In the LGBT community at large, bisexuality as a core-identity orientation is
often questioned because of the frequency of transitional bisexuality. That is one of the

particular challenges of being bisexual.
Bisexuality is assumed in theoretical treatment of sexuality to be as real a
category.of sexual·orientation as heterosexuality and homosexuality. The concept of
''primmy bisexuality" is a Freudian concept that postulates the possibility that bisexuality
is the stating point for all sexualities. "It
even be that that the ambivalence displayed
in the relations to the parents should be attributed entirely to bisexuality, and that it is not
as I·have presented above,.developed out of identification in consequence of rivalry" (23,.
n. 1) (in Butler, 1990, 59). In concluding her treatment of psychoanalysis in Gender
Trouble Butler says "Within psychoanalysis, bisexuality and homosexuality are taken to
be primary libidinal dispositions, and·heterosexuality is the laborious construction based
upon their gradual repression" (p. 77). In Butler's work, bisexuality appears, along with
homosexuality and heterosexuality, as basic possibilities in a person's sexuality.

may

~or sources of help in understanding bisexuality are Fritz Klein's·'/'he Bisexual
Option (2 ed.) published in 1993 and Robyn Ochs and Sarah Rowley's Getting Bi:
Voices ofBisexuals Around the World (2nd ed.) published in 2009.
.
.

OMNI- OR P ANSEXUAL
The difference between onmi- pansexual (referred to from here on a pansexuality)
and bisexuality is that bisexuality emphasizes the binary of possibilities whereas omni- or
pansexuality breaks c_&gt;Ut of the binary and considers all the possibilities. In recently years,
there has been an expansion of the experience of bisexuality to include or to become what
has previously been called pansexuality ( Ochs &amp; Rowley. 2009).
20

�Pansexual orientation might include attraction to transgender and genderqueer
people llS well as cisgender males and females (people who are born male or female and
continue to be happy ·living that way)•.
.

.

.

_.

.

_.

.

..

.

.

.

.

A note 011 polyamory: Polyamory often comes up in discussions of omni- and
pansexuality, but polyamory is differentfrom pansexuality. This sexuality has to do with
the kind or kinds of person one is attracted to. Polyamory has to do the number of people
one is in sexual relationships .with, regardless of the sex or sexuality of those people. In
polyamorous relationships, the multiple relationships are all known and accepted by all .

the people ~volved.

.

LESBIAN/GAY
Lesbian and gay are the most preferred terms to use in referring to persons who
. have claimed their same-sex attraction and have made that attraction an important part of
their lives.
· · ·
·
·
Homosexuality refers to attraction to sexual behavior with person's of one's own
sex.
Historically, "homosexuality'' is a 19th century word that bas been used in
criminal and pathological contexts. Today the term is.most appropriate in clinical,
technical or research contexts.
There are generational factors involved in preferred terminology. Some younger
gays and lesbians do not identify with liberation-era gays and lesbians and sometime are
more comfortable with the older word, "homosexual," or the revived word "queer" to
identify themselves.
A note on labels: Most labels are dangerous in that they can easily limit or
misrepresent the experience of those they are applied to, by oneself or others. Huge·
consideration should always be given to the terminology a person is comfortable with in
referring to themselves.

ASEXUAL
Maybe asexuality should be called a non-orientation because it refers to the
"orientation" of people who are not sexually attracted to anyone. Asexualily is the more
recent orientation to be claimed and identified and to have a social identity.

21

�This does not mean that all asexual people live in isolation or that they don't have
intimate relationships. What is does convey is that those relationships do not have a
sexual charge, at least from the perspective of the
person in the relationship.

asexual

S_TRAIGHT
Being straight (heterosexual) is being attracted to persons of the opposite sex. It is
important for heterosexuality to be included in any discussion of sexual orientation for
more than reasons of inclusion of the most frequent sexual orientation, and therefor the
largest number of people.
It is important to see heterosexuality on a spectrum of orientations rather than as
the assumed ''natural" orientation in terms of which all other orientations are considered.
The concept of social construction applies equally to heterosexuality _along with
other sexualities.
.

An interesting historical note is that the word "homosexual" came into existence
before the word ''heterosexual."

QUEER
Queer is an extremely important term from several perspectives in the
conversation we are having. It is a very.strange term, as terms go, because it is one that
resists definition. The queer theorist Annamarie Jacose (1996) goes so far as to say that if
queer was ever to be defined in a widely agreed _upon way, we Would need a new terms to
replace queer because its ambiguity and indeterminacy is critical to the meaning that the
term conveys.
You may have noticed on the full _dance floor chart that the word queer spans all
the terms for sexual orientations, including straight, just a little. Many people whose
sexuality is non-straight prefer the word queer to a more clearly defined term for many
different reasons, but focusing largely on not wanting to use a label that is limited by
preconceived ideas. The overlapping, just a little bit, of queer with straight is to
acknowledge people's attraction to the opposite sex but as part of a larger pattern of
attitudes, history and political commitments that don't fit the traditional heterosexual
designation.

22

�Looking at the Intersections of Sex, Gender, and
Orientation
As this version of the dance floor chart makes clearer, each of the nine sex and
gender intersections is intersected by the five sexual orientations. This display suggests
mariy ways in•which the basic sex and gender intersections can be experienced with
regard to sexual attraction or desire.

• To use the female feminine space as an example again, a person who is a feminine
female can have sexual attraction or desire that is bisexual, panse~ lesbian,
heterosexual or asexual.

If this "analysis" seems to be getting a little over the top, that was my original
intention, to show the abSW'dity of the label game. But the mote I followed through with
this model and presented it in classes, the multiplying possibilities seemed to be creating
space and recognition of identities that usually go unacknowledged. And especially the
students who identify as queer and genderqueer felt at home on the dance floor. That was
all the encouragement I needed to continue with the dance floor project.
At this point you might find it interesting to look at intersections/spaces on the
dance floor that are particularly interesting to you or the ones that seem most challenging
to understand. We will look at only few of the possibilities that are represented here.
Take, for example, the masculine male square and think about the life experience
represented there if he is bisexual in orientation. He would be male in body, masculine in
presentation, and attracted to both/either men or women. He could be gay in.orientation,
meaning he is still male in body and masculine in presentation and appearance and
attracted sexually to other males. A pansexual, masculine male could be attracted to other
males, females, and to people who identify as genderqueer, transgender, and who might
be masculine, feminine, or androgynous in presentation and appearance. If he is asexal,
he is a masculine-presenting male who does not experience sexual attraction to anyone.
And if he is heterosexual, he is male and masculine and attracted to females.
If going through this is too obvious, my apologies, but that would show that this
approach is on a good track. If it helps you think more clearly about possible life ·
experience and identities, good. But I think we can leave it here for now, and come back
whenthedancefloorisfullyconstructed.

23

�THE DANCE FLOOR MODEL OF SEX. GENDER.
ORIENTATIOII. AN D GENDE.R IDENTITY

GENDER
SOCIETY C·ULTURE
(ROLES AND EXPRESSION)

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This chart suggests the complex interactions of sex, gender, orientation and gener
identity on the .,dance floor" of a person's
sex/gender/orientation identity.
Copyright © 2013 by Milton E. Ford

�GENDER IDENTITY
Transgender
GenderQueer
· Cisgender

GENDER IDENTITY
Gender identity has traditionally been.assumed to correlate "naturally" with one's
sex and gender. · ·
··
·
··
· ·
Gender identity is still usually asswned to be binary: transgender or cisgender
(meaning not-transgender).
· But in the lived experience of many people, gender identity does not conform
neatly to gender binaries. In other words, gender identity is often outside the
~e/masculine, female/feminine sex and gender binary.
Those who identify outside the sex and gender binary often claim genderqueer as
their gender identity.
.· As does sexual orientation, gender identity seems to come from inside: it is who a
person sees themselves as being, in terms of sex and gender.
Another note on sex and gender: Sex and gender often blur, and in lived lives
their separation breaks down, especially in the arena of gender identity. More will follow
in considering transgender.
Gender Identity as a Separate Category from Gender .

Not all discussions of gender make a distinction between gender and gender
identity. But the Dance Floor approach does emphasize important factors in the way
people often perceive their identities. Here, gender identity refers to a person's perception
of themselves as transgender, genderqueer, or cisgender as distinct from the categories of
feminine, androgynous and masculine genders by which society structures expected
gender roles and presentations.
Serena Nanda (2000), in her Gender Diversity: Cross Cultural Variations seems
to assume this distinction when she says: "While cultural images of gender diversity
influence how individuals see themselves, there are also important differences in
sex/gender identity, how one experiences oneself as and sexed and gendered person" (p.
5).

25

�TRANSGENDER .
The word transgender is used most frequently today to refer to a person who has
an inner knowledge, feeling and awareness that the sex they were assigned at birth is not
the sex they really are .and who have or are planning to transition to the sex/gender they
know themselves to be. ·
·
·
Transgender is the most general and most-often preferred .designation.for a birth
male or female who lives and presents full-times as the opposite sex/gender, whether or
not sexual reassignment surgery (SRS) .is involv~
.

.

.

.

.

The word ''transsexual"
is sometimes used as a more technical word to refer to a
.
transgender person who has undergone SRS or would like to. But "transsexual" seems to
be falling out of favor with the transgender community because SRS is becoming less of
an issue with many trans peopl~. Many would.say something like the shape of their lives
is more important than the shape of their body-parts. But for many the presence of
"foreign" body-parts is distressing to the point of necessity for surgery. This is a very
personal and intimate matter, and the term transgender is useful in leaving·genital
anatomy a private matter.
.

.

Birth females who transition to being male are referred to FTM (female to male)
and birth males who transition to being females are referred to MTF (male to female).
Note that this language, while the language of sex, refers to gender just as fully . .

The Transgender Umbrella
In addition to the sense in which we have been looking at it, "transgender" is also
used to refer to other people whose lives involve crossing or blending the male/female
gender divide. (Note how language falls apart at times!) These people include crossdressers and drag kings and queens.
Cross-dressers are men or women who, from time to time and circumstance to
circumstance, dress in clothing of the opposite sex. Most often cross-dressers are
heterosexual in their attractions and cisgender in their gender identity except for the one
point of enjoying cross-dressing. The attempt here is usually to look like an ordinary
person of the opposite sex. (The old word for this, now to be avoided, is
"transvestism/transvestites.'')

Drag queens and kings are people, often gays and lesbians, but not always, who
dress in the clothing of the other sex, o ~ if not usually, in exaggerated ways, usually
for the purpose of entertaining. But sometimes the dressing in drag is just for the fun of it,
for a party or a parade, for example.

26

�GENDERQUEER
Genderqueer is th~ reality that makes it necessary to put the term "gender divide"
in quotation marks. People who claim the term genderqueer as their gender identity often say that
their gender identity_is not.either male or female, but somewhat in between or
·experiencing ~ of both, or neither.
· · Genderqueer people often associate themselves with the transgender community
because they have transitioned from an assigned life as a male or female to something
else.
·
-. .;

.

.

.

Whereas transgender men and transgender women live lives within the
male/female binary (more or less), a genderqueer person lives outside that binary.
In the Dance Floor Model, the line between Transgender and Gemderqueer is
broken because of the common experience of individuals in these areas. Genny Beemyn
and Susan Rankin discuss this closeness by developing the terminology of"female-todifferent-gender'' and "female-to-different-gender" (2011. p. ix). Since this is a change of
gender identities (even thought the target gender is not ''the other gender," it makes sense
to consider it a transgender experience.
-

CISGENDER
Because we have·a gender identity called transgender, it is forttmate that we now
have a word that refers to non-transgender without the use of a non- term. That word is
cisgender (S~rano. p. 33).
Cisgender people are those who are comfortable and feel right about living as the
sex they were assigned at birth.
_The prefix "cis" is Latin for "on the same side." It is accurate to say that for
cisgender people, their knowledge of their sex/gender is on the same side of the gender
binary as their bodies and the sex they were assigned at birth. For transgender people,
their gender identity is across (trans) on the other side of the gender binary.

27

�Looking at the Intersections of Sex, Gender, Orientation,
and Gender Identity
One day in class I said that I had not done the math to see how many places there
are on this dance floor. Fiveseconds later a student said, "one hundred and thirty two."
Somehow hearing that number made this approach seem way too quantitative, too
precise. And.that's not the point. 'The point is to be inclusive and to provide a way of
looking at the incredibly beautiful diversity created by sex, gender, orientation and
gender i&lt;ientity possibilities. And that number also misses the wide variety of lived
experience represented by each segment of the dance floor.
Out of concern for there being recognition of everyone on the dance floor, we will
focus for a little while on the areas where the non-binary (for lack of a term) segments of
our grid intersect. We will look at a few of those identities as they appear in the literature
of qualitative research in the areas oftransgender/genderqueer, intersex, and androgyny,
voices from lived experience on the dance floor. Two books that are particularly great
sources for these experiences are Genderqueer: voices.from beyond the ·sexual binary,
edited by Joan Nestle, Clare Howell and Riki Wilchins published in 2002 and Gender
Outlaws: the next generation edited by Kate Bornstein and S. Bear Bergman, published
in 2010.

RAVEN KALDERA presents himself as an intersex person who lives now as an
androgynous female-to-male (FTM) male whose wife is male-to-female transsexual
(Nestle et al., 2002). He says " ... I was raised as agirl and now live socially as a man,
that I've seen both sides of that line and know its transience, its fragility, its vagueness"
(p. 156). But Kaldera's identity complexity extends still further. He says " .. .I find myself
on still another fence, that between the fledgling transgender liberation movement and the
barely-out-of-the-shell intersex rights movement. As someone who is inarguably both, I
find myself nmning back and forth ... " (p. 160). At one point he calls himself "a
masculine androgyne" (p. 159). Thus his current identity and experience are at the
intersections of intersex and male, androgynous toward the masculine, heterosexual, and
transgender.
To note and discuss: Although male and intersex are both considered to be in the
sex area, until very recently intersex people have been more or less forced by society to
live as either male or female and male or female have been the way they identified.
Recently the intersex movement has made it possible for intersex persons to choose to
identify as intersex. This is an unsupported generali7Jltion, but from my experience, or I
could say ''historically," intersex persons usually assume male or female, masculine or
feminine as part of their identities. But this is a fast moving area where many courageous
gender pioneers are living and working. And there are already many exceptions to my ·
generalization.

28

�To note and discuss: Raven talks about herself as both intersex and transgender.
. Those are two very different things. He is intersex because he was born with biological
ambiguity·in the sex characteristics of his physical body~.He is transgender because his
first socialization was as a female and he transitioned later from female to male in his
gender identity.
To note and discuss: It is always appropriate to refer to a person by the pronouns
that match their self-perception and presentation. But what is the respectful and informed
way to use pronouns iD talking about that person's history? Like many others, I follow
the practice of using the pronouns that are appropriate in the present to refer to the person
throughout their history and development The rational for this practice is that it validates
the "reality" and '"truth" of the identity that the individual has developed and transitioned
into, often.at great social, emotional and financial cost

Lionheart's experience points out another variation at all four intersections, but
this time focusing on the orientation implications (Nestle et al., 2002).
·
"Years ago," Lionheart says, "I thought that since I was such a girl-girl thatl couldn't be
a lesbian, because lesbians were so much more masculine than I was. But I found out
there was a name for me, that was femme. It was incredibly liberating, and I loved being
a femme, and I loved loving butch womyn" (p. 237).
So far, what she says focuses on her self understanding as a leabian. But what
follows introduces an important complexity that is reality in the lives of many lesbians.
"What I didn't know was that some of the womyn I was loving were not womyn. Or not
'just' womyn. I didn't know womyn could be .m en" (p. 237). And this realization made a
difference in Lionheart' s perception of herself. "I thought male was a dirty word. I
thought wanting men meant I wasn't a lesbian anymore. How could I have known many
lesbians were really men?'' (p. 237).
To note and discuss: In Lionheart's observation about her discovery that some
lesbians were masculine to the point that she says that some "womyn could [actually] be
men" (p. 23 7), she is pointing to the line between very masculine butch lesbians and
transmen at a point in their development when they still considered themselves female
and lesbian. History plays an important role in this as well as gender identity itself. Until
quite recently, and even today, transitioning from one sex or gender to the other is costly
in many ways and not available to everyone. Therefore an individual who under ideal
circumstances might transition from being a lesbian to being a man who is still attracted
to women has to be content in the role of a very butch lesbian. This is very delicate
territory, because the role and experience of very masculine butch lesbians is a wellestablished and authentic role and identity in itself.

ROBIN MALTZ puts it succinctly when she says, "Some of the butches in our Internet
and real-life communities, especially the young butches, are transitioning from stone
butch (which.means a very masculine but not male-identified butch, most often a sexual
top) to transgendered men or ITMs" (Nestle et al., 2002. p. 162).

29

�FRANCISCO FERNANDEZlikes the ''huge messy mix of bodies and genders"
(Bornestein &amp; Bergman, p.133). Speaking of himself, he says, ''If my gender is 'boy' and
my organs are 'female' ·and my pronouns are 'male,' then what am I? For me, being
aware of this chaos is freeing .... Instead of looking to the binaries for answers male/female, femininity/masculinity, sex/gender - I've decided to take my body back for
myself - for me to shape, .show off, love and dress and play. But above all, for me to
llB.Dle" (p. 133)~

A. P. and LUIS are performers who identify themselves in the following ways: ·
"L: I'm Luis; a queer,&gt;biracial, Chicano/white, trasnsgender, FfM.
A: And I'm A.P. I'm a mixed black/white, Jewish, bisexual, genderqueer femme who's
sometimes a boy'' (Bomestein &amp; Bergman, 2010. p. -158).
L: ... "What I like about.our relationship is really being seen as all ofmy identities at
once" (p.159)~

ESME RODRIGUEZ articulates clearly an identity that is outside the binaries
(Bomestein &amp; Bergman. 2010). "Some ofmy identity markers are genderqueer, gender
variant, trans, drag queen, boi and gurl. While I have repeatedly considered transitioning
from F to M, I feel that being perceived as male would not "cure" any of my gender
variant thought or feelings. My gender identities do not fit the traditional binary
categories, So, instead, I choose to navigate·a kaleidoscope of uncharted territories,
outside the gender binary" (p. 166). Esme further states, "Most people strive to find
comfort and stability in their identities. I am most comfortable wading amongst the
instabilities and inconsistencies of my genders" (p. 167).

SASSAFRAS LOWERY (Bornstein &amp; B ~ 2010).states,
"I learned gender on the streets, in youth centers, and in the self-created genderfucking
queer gutterpunk families I joined when no one else wanted me. In my world gender was ·
something to be done, not studied. It was something to explore with no limits: a free-fall
toward fabulous" (p. 198).

30

�THE DANCE '
These numerous intersections suggest the great complexity and variety of way in
which sex, orientation, gender and gender identity are experienced.·
The presence of all these intersections is intended to suggest a dance floor rather
than boxes defined by labels.
The intersections make room for everyone on the dance floor..
They suggest fluidity rather than rigidity in these matten.. Picture the sections of
the dance .floor as colored glass and lights shining up through them: Once the light leaves
the floor, it blends, suggesting fluidity.
The dance floor pattern of intersections "de-privileges" traditionally privileged
sex, orientation, gender and gender identity categories but sees them as fully present
possibilities among all the others.

31

�THE DANCE FLOOR MC,DEL OF SEX. GENDER.
ORIENTATION. AND GENDER IDENTITY WITH
OTHER S I GNIFICANT INTERSECTIONS.

~~

~~~&lt;v

GENDER

r-,."&lt;; &amp;~ C:J~&lt;;J&lt;,':,,4"~

·.

~ ~ ~~ ~~&lt;lil~~:~,~]ir#?'6}.

O''

.

'

V

SOCIETY CULTURE

~~4."

,o ...;i[ti\;\A,.~;:;' Q

(ROLES AND EXPRESSION)

~(C'

)&gt;

~~~~ '~}.y·~~-1,~:~&lt;
u' . «'_i. ~1, .
~ T(/ /
~/Q

~&lt;

ril

~&amp;

Q-s').-

:-Y,&gt;-.

~

~

~

s:2
z

m

~
0

s:)&gt;
en

n

G)

C

g

2

~

r-

m

en

FEMALE

&gt;- &gt;

&gt;&lt;
ou
w
(!)~

en

_J~

. INTERSEX

Qc

-z
al~
MALE

This chart suggests the complex interactions of sex, gender, orientation and gener
identity on the "dance floor" of a person's
sex/gender/orientation identity, with other
significant intersections.
Copyright© 2013 by Milton E. Ford

�THE DANCEAT SOCIAL, CULTURAL, AND .
: HISTORIALINTERSECTIONS .·:
.

._

.

.

.

.

.

.

.

.
.

.

Up to this point, we have focused our disc~i&lt;&gt;n and exploration directly on ·
matters pertaining to sex, gender, orientation and gender.identity. But ill lived experience,
. there are many other aspects of human existence that have a direct bearing on the way
people experience sex, gende.., orientation and gender identity. Race, nation, class, age,
ability, place, time and religion all &lt;:onstitute major intersections with the intersections of
sex, gender, orientation and gender identity. I am only able to introduce these aspects of
identity here. There are volumes :more to be said.
·
·

RACE/ETHNICITY ·
Race and ethnicity, the group we identity with through skin color and cultmal
patterns and expectations, bas a huge impact on how we experience our sex, gender,
orientation and gender identity. Race/ethnicity shapes our experience at many levels.
That is.where many of the traditions that define and ernich our lives come from. With
regardto sex, gender, orientation and gender identity, it created a kind of template of
expectation we either comply with and are rewarded accordingly or contradict in some
significant way, often with significant consequences. Because of the 4eptb and
complexity of these aspects of experience, I am able only to introduce it here and stress
the influence of race/ethnicity_on LOBTQ experience.

NATION
Nation is included as an intersection distinct from race and ethnicity to recognize
the power of political nationality in the identity and experience of manypeople in relation
to sex, orientation, gender and gender identity.
At the most basic levels, such as laws controlling marriage, the legal realities
effecting gender-non-conforming people reside primarily in national laws or laws of
lower political entities, such as states and provinces, empowered by nations to legislate
on matters related to sex, gender and orientation.
The story of the slow process of the gaining of the rights of LGBTQ persons,
beginning with the right simply to remain among the living, bas be largely nation-bynation, and remains that way today, as seen dramatically in marriage laws and laws
determining the protections or punishment of LGBTQ persons.

33

�CLASS
In the United States, we often like to think that there is no class distinction or that
class doesn't exist. We call it other things, like socio-economic status, but most basically
it is best understood as class. Certainly it has.to do with income and social standing, but
also other factors such as education and the location of one's home.
Cla.,s is largely about privilege and the lack of. At 011e end of the ·scale are the
wealthy who have large sums of money at their disposal and the other end is poverty
where paying for the absolute ·necessities of daily existence is a challenge.
In terms of sex, gender, orientation and gender identity, class affects the
possibilities. The higher one is on the social scale, the more time one is likely to have to
explore a ·range of relationships. To some ·extent, money can buy privacy and anonimnity.
Poverty or limited resources tend to keep one focused on the necessities of life.
Transgender people often experience limitations to what they would like to do in
terms of transitioning, because of the high costs involved. ·
And there can be a moral factor related to class. Privileged classes tend to be more
socially pro~ive and accepting of sex and gender diversity, whereas lower class
structures can tend to be more restrictive of the behavior of its members.

AGE
My being of advanced years gives me a helpful perspective on this intersection. I
have to factor the age difference between my students and me in the many things I say in
class about sex, gender, orientation and gender identity experience. An individual's age is
the way time and histmy register on individual experience. OR the difference in attitude
toward sexual matters has a lot to do with the history a person has experienced or·not
experienced.
It is interesting to compare three groups of gay and lesbian persons in this regard:
those who came of age (meaning were in their teens and early twenties) prior to
Stonewall ( 1969), after Stonewall,.and today. People who are .now in their 70s and older,
grew up when being gay could get you arrested.or killed. That has not changed
completely, but then it was common. There was not public gay/lesbian life for most
people. People in their 60s came of age in a time of gay liberation and protest.
Gay/Lesbian life was now public, but combative, at least to some extent People in their
40s came of age when Queer Studies was being invented in the east and west coast
universities and gay rights were beginning to be taken more seriously. Gay and lesbian
experience was becoming more open, talked about and "studied." People in their 30s
came of age when political action for marriage equality was beginning to bear results.
People coming of age now still face discrimination at many levels and life is not what it

34

�should be, but that "should be" life is in focus and there is real hope that most of their
liv~ can be lived within legal and mostly accepted norms.
Transgender and genderqueer experiences have their own histories, making
experience and mindsets for different age groups dramatically different
All·those contexts for coming of age create mindsets that carry forward into life.
Therefore the age of a person has a lot to do with the dance they dance on the sex,
gender, orientation, and gender identity dance floor.

ABILITY
A person's physical and mental abilities play important roles in their lives and
identities as LGBTQ individuals. Perhaps the greatest ha7.8l'd when thinking about
persons with disabilities is falling into one-dimensional thjnlcjng. (This, of course, is the
major ha7.8l'd in considering individuals in terms of any category or label.) Persons with
disabilities are dancers too, because there are many, many ways to dance.

RELIGION
· In the experience of many LGBTQ people, religion represents a most challenging
intersection. But from the beginning of these observations, I want to stress that almost
anything that can be said about religion cannot be generalized to all religions, especially
with regard to LGBTQ experience. Many LGBTQ people find support and full inclusion
in religious communities. But it still seems clear that the experience of more LGBTQ
people with religion in the United States is a negative one, although there are signs that
this could be changing for the better.
Many religious traditions have teachings that, historically anyway, have been
understood to forbid gender-variant practices, making LGBTQ life impossible as a public
identity within those religious traditions. Historically, punishment by death bas been
practiced, and still is in some religions.of the world. But signs of hope are seen intwo
very specific ways in the closing of the Exodus Ministry which had been dedicated to the
curing of homosexuality through faith and prayer and Pope Francis' recent comment that
if a person is gay and serves the Lord, who is he (the Pope) to judge.
Religion is as powerful as it is in many communities and lives because of the
ultimate meaning and significance it plays. When something as individual-feeling as
sexual orientation or gender identity arises in conflict with that internalized meaning and
significance, deep inner conflict is often the result To be members in good standing in
many religious communities, members cannot act openly on gender-variant feelings or
other aspects of the selves they perceive themselves to be. Or if they do act on their

35

�feelings, they are often. forced by inner and ·social pressures to deny to themselves and
others the reality and meaning of those feelings and acts.

PLACE
Place is somewlun. different from the intersections we have previously looked at
because place, unlike race, class, age, ability and religion, does not represent an
oppressed identity, ~t leamnot in the most obvious sense oftbat term.But it can be seen
to operate as an intersection of identity and experience·because where one is has a lot to
do with the way one is treated and the opportunity one had or lacks. Frequently when I
ask a question like, ~'What do you think about the ease or difficulty of coming out
today?'' the discussion often begins with a statement like, "It all depends on where you
are."
Perhaps it is easiest to identify as LGBTQ in one of the gay Meccas of the United
States or the world. In the United States, the list would include areas of New York, San
Francisco, Washington D.C., Key West, and Provincetown. Also included could be areas
of Chicago, Miami, and other major cities of the United Stat.es. On the world stage, the
LGBTQ hot spots include Sidney, Paris, Berlin, and Amsterdam.
· Many of these locations are major cities with great population density, meaning
that there is a greater likelihood -for there to be a larger number of LGBTQ people living
in•ciose proximity than in areas of less population density. But something that is less
obvious is that identity groups within the LGBTQ population are likely to be more clearly
delineated in big cities than in small towns and the countryside. I remember how amazed
I was on my first visit to the LGBT Center in Chelsea in New York City and picked up
the weekly activities paper and found over fifty organizations representing various
communities within LGBTQdom.
And then there are the gay ghettos in most large cities_in the US. For various
reasons, gays, lesbians and other queers tend to buy or rent living space near each other in
what are considered the poorer areas of a city. Can we all say "gentrification"? Gays are
not the only ones responsible for it, but it is a frequent pattern thatwhen gays start
congregating for property ownership in an area of a city, properties are improved and the
values go up. And it is only accurate to acknowledge that there are both up and down
sides to this phenomenon.
Rural America is a different scene for LGBTQ people. It doesn't niean that we
aren't there; it just means that there are fewer of us in any one place, and the result can be
a sense of isolation.

36

�So for all the sex, gender, orientation and gender identity intersections we have
looked at, the location of the lives.represented by those intersections plays a large role in
the quality of those lives.

TIME
Here we·are taking time to mean nothing less·than history, another huge
perspective in itself..But if we ·are to get anything approaching a full picture of sex, ·
gender, orientation and gender identity, .we have to factor in the time dimension. It is
easy, almost "natural," to assume the present when considering most things we think
about. After .all, that is where we live. But most socially related experience is what it is
because of its place in time. Sex, gender, orientation arid gender identity all have
histories, and those histories have produced the way we experience those.aspects of life
today.
Until we really think about it, we are likely to assume that the past is the same as
today only earlier. It is easiest to grasp the difference in the world of technology. Imagine
the Pope tweeting his condolences to the victims of the Boston.Marathon bombing, even
a year or two ago. Closer to our topic, .imagine a dinner conversation I had last night in
which a late twenties something man said that of the eight couples he was close to in
college, seven had married and the only couple that was still together was the one that
had not married. Even younger students in my cl~ses say.that it is not at all unusual for
their high school·friends to have been married·and divorced, sometimes more than once.
The point is that not too many decades ago divorce was something of a scandal, a
family's deep dark secret Time changes things.
And in the sex, gender, orientation, and gender identity world, almost anything
concrete I could say is likely to date.what I am.writing. But at the time of this writing,
thirteen states and the D1strict of Columbia recognize the legality of same-sex marriage.
Where does that issue stand as you are reading this? The first sex change surgeries (in the
Western world anyway) were the 1950s. Now they are a part of many people's life
experience, not to suggest that it is easy by any stretch of the imagination. But it is here.
Before the Stonewall "riot" in 1969 that now formally marks the beginning of "gay
liberation," when you went to gay bar it was prudent to take your toothbrush with you
because the likelihood of spending the night in jail was a very real possibility. Just prior
to that, the men who were the pioneers in the effort to.create protection for gay men.were
typically married to women, because the dominant and power social possibilities and
expectations.

CONCLUSION
My goal has been to present sex, gender, orientation, and gender identity in all
their own intersections and in intersection with other aspects of life to make it more
obvious than it may have been before that there is room for everyone on the dance floor
and that the diversity among the dancers is vast and beautiful.
37

�References
(and additional resomces for Sex, Gender, Orientation, and Gender Identity)
Beemyn, G &amp;, S. (2011 ). The Lives ofTransgender People. New York, NY: Columbia
University Press.
Bornstein, K.. (1994). Gender Outlaw: On Men, Women, and the Rest of Us. New York,
NY: Routledge.
Bol'IlStein, K &amp; Bergman, B. S. (20 I 0). Gender Outlaws, The Next Generation. Berkeley,
CA: Seal Press.
Butler, J. (1990). Gender Trouble: Feminism and the Subversion ofIdentity. New York,
NY: Routledge. 1
·
·
.
Butler, J. (1993). Bodies that Matter: On the Discursive Limits of "Sex." New York, NY:
Routledge.
Diamond, L (2008). Sexual Fluidity: Understanding Women's Love and Desire.
Cambridget MA: Harvard University Press.
Dover, H. (1989). Gender Blending: Con.fronting the Limits ofDuality. Bloomington:
Indiana University Press.
Fausto-Sterling, A. (2012). Sex/Gender: Biology in a Social World New York, NY:
Routledge.
Garber, M. (2000). Bisexuality and the Eroticism ofEveryday Life. New York, NY:
Routledge.
Halberstam, J. (1998). Female Masculinity. Durham, NC: Duke University Press.
Herdt, 0., &amp; Polen-Petit, N. C. (2014). Human Sexuality: Self, Society, and Culture. New
York, NY: McGraw Hill.
·
Isay, R. A. (1996). Becoming Gay: The Journey to Self-Acceptance. New York, NY:
HemyHoll
Jacose, A. (1996). Queer Theory: An Introduction. New York, NY: New York University
Press.

38

�Katz, J~ N. (2007). The Invention ofHeteroseruality. Chicago, IL: University of Chicago
Press.
Klein, F. (1993). The Biserual Option (2nd ed.). New York, NY: Harrington Park Press.
Nanda, s~ (2000). Gender Diversity: Crosscultural Variations. Long Grove. IL:
Waveland Press. ·
·
··

Nestle, J.~ Howell, C., &amp; Wilchins, R. (Eds.). (2002). Genderqueer: Voices from beyond
the Sexual Binary. New York, NY: Alyson Books..
.

.

.

.

Ochs, R., &amp; Rowley, s~ E. (Eds.). (2009). Getting Bi.· Voices ofBisexuals Around the
World (2nd ed)~ Boston, MA: Bisexual Reso\D'CC Center.
·
· Preves, S. E. (2003). lntersex .andldentity: The Contested Self. Piscataway, NJ: Rutgers .
University Press.
·

Serano, J. (2007) ..Whipping Girl: A Transsexual Woman ofSexism and the Scapegoating
ofFemininity. Berkeley, CA: Seal Press.
Stryker, S. (2008). Transgender History. Berkeley, CA: Seal Press.
Thurber, S. (2005). The End ofGe~r: A Psychological Autopsy. New York, NY:
Routledge.

Troiden, R.R. (1988). Gay and Lesbian Identity: A Sociological Analysis. Dix Hills, NY:

General Hall.

39

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                    <text>MILTON E. FORD

RESOURCE

CENTER

QUEER
C~~MINOLOGY

Examining the experiences of the LGBTQ population as victims,
offenders, and professionals in the criminal legal system

,,

,,!, ·~1-

Join Dr. Carrie Buist, one of the authors of the 2015 publication and winner of the 2016

;"....~ American Society of Criminology, Division on Critical Criminology Book Award for a

",~ ,~~•• _-~ Criminology, surveys the foundational research and scholarship in this emerging field,

~~ .

·t -·· _·

· .--

faculty research conversation. Dr. Buist's scholarship reflects on the origins of Queer

~?'~

and offers suggestions for the future. The discussion will cover topics such as the ; .' 1:"

-~

criminalization of queerness, the policing of queer communities, queer experiences in
the courtroom, and the correctional control of queer people.

--- _ _______
_:

Dr. Buist is an Assistant Professor in the School of

For more information, or if you need accomodations to attend this event, contact us

Criminal Justice at Grand Valley State University

at lgbtcenter@gvsu.edu or (616) 331-2530

" :- • ••

�</text>
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                    <text>Open Door Discussion:
The Influence of Population on
Queer Identities in the Midwest
Wednesday, March 14th

@

3 pm

GVSU Milton E. Ford LGBT Center 1161 KC
This hour long Open Door Discussion will examine the process
of finding identity within the barriers of small or rural areas.
We will discuss how identity is discovered when one does not
have access to different cultures or diverse populations, as well as
compare and contrast growing up queer in major U.S. cities vs. in
small Midwestern populations. Open door means open to all, so
join us for this discussion!

�</text>
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qtpoc

Visit us on Facebook! I
fb.me/qtpocgv

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laughter,
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Visit us on focebook!
fh.me/ qtpocgv

qtpoc

!

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GVSU's LGBT mentoring
program matches LGBTOOIA+
undergraduate students with
OUT faculty, staff, and grad
students.
Grow your network, build
~onnections, GET A MENTOR!

Visit www.gvsu./edu/lgbtrc to
learn more!

�Faculty/Staff/ Grads:
GVSU's LGBT mentoring
program matches OUT faculty,
staff, and graduate students with
LGBTQQIA+ undergraduate
students.
Make a difference, change your
life, BE A MENTOR!

Visit www.gvsu.edu/lgbtfacstaff
to learn more!

�</text>
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                    <text>Alok and Janani use they/them/their pronouns.
Please respect these pronouns when referring to them.
For more information or if you need any accommodations to
attend this event, please contact QTPOC at qtpocgv@gmail.com.

�</text>
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Pinkwashing Exposed: Seattle Fights Back!
"Pinkwashing" is a term activists have coined for when countries engaged in terrible human rights violations promote themselves as "gay friendly" to improve their public image.
Israel is the country most famous for this strategy, having initiated it as part of a rebranding campaign it has been engaged in for the last decade.

Tuesday, October 6th
6 p.m.
2204 Kirkhof Center

LIB 100/201
APPROVED

�</text>
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                    <text>APPLY TODAY!
The main outcomes of this work include the following:
Educate the dominant culture on campus in order to make them effective allies to
underrepresented groups.
Create and offer resources to underrepresented groups that ,vill enable them to empower
themselves.
·

Open to second year sh1dents and beyond . This group meets \:Vedncsday
evenings at 6

p.m. If you are interested in applying to become an

Int e rsections

Ambassador, please complete an application by October 15 .

for more information and to

apply online, please visit the Milton E. r ord LGBT

Resource Center OrgSync Page.

INTERSECllONS Ai\lHASSADORS ARE A JOINT PROGRAM OF ·11 IE MllTON E EORD 1.Glff RESOURCE
CENTER, TI IE\ VOi\·IEN'S CFl\TF.R, AND OFFICE OF i\lUCTTCUITURJ\l. AFFAIRS

�POINTS OF UNITY
• \Ve belie,·e in grassroots, participatory democracy as a group and
will use consensus as a model for both learning and decision-making.
• \Ve arc opposed to

all systems of oppression: \Vhite supremacy, cis -

hetero -patriarchy, ageism, speciesim, capitalism, ·religious
intolerance, imperialism, etc.
• \Ve belie-ve that the current economic system of capitalism does not
senc the interests of the majority of people and that economic
justice must be part of all of our social justice \York for the future.
• \,Ve believe in ecological integrity, ernri.ronmental justice and the ·
urgent need for humanity to pTevent catastrophe from climate
change.
• \Ve are committed to creating more dialogue and collaboration
between social justice sectors and practicing the intersectionality of

all social justice efforts at GVSU and \Vest Ivlichigan.
• \Ve are comn1itted to understanding how state, national and
international policies impact the social justice work being done at
the local le-vel.
• \Ve are committed to building transformative relationships ,vith
e,1ch other.
• \Ve are committed to systemic change.

�</text>
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Gender Justice and the lGBTQ Movement Alter Marrial!e
Presented by Dr. cael Keet1an
Tuesday, November 17th at 4 p.m.
2263 Kirkhol center
For more inlormanon or uyou need any accommodallons to anend thl event, please contact the MIiton E. Ford LGBT Resource center at (616) 331-2530.

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M Journe to Womanhood."

MARCH 18TH 7PM
EBERHARD CENTER
- ROOM 215 -

GRAND VALLEY STATE UNIVERSITY
PEW CAMPUS

Laverne Cox
... is an actress, writer, producer, and
transgender advocate. She can currently be
seen in the critically acclaimed Netflix original
series Orange is the New Black. Her portrayal of the
incarcerated Sophia Burset has touched the hearts of
viewers.
Cox is th first African-American trans woman to produce and
star in h r own television show, VH1 's critically acclaimed
TRANSForm Me. TRANSform Me was nominated for a GLAAD media
award for Outstanding Reality Program in 2011 and was the first
television show to star three transsexual women. Cox was also the recipient
of the Anti-Violence Project's 2013 Courage Award.
As a transgender advocate Cox continues to lend her voice to the cause of
transgender visibility and equality. She is committed to telling diverse and three
dimensional t rans stories in the media.
Presented by:
Division of Inclusion and Equity •
Office of Student Life

•

Iota Iota Iota: Women and Gender Studies Honors Society

Black Student Union

Office of Multicultural Affairs •

•

Women and Gender Studies Department

LGBT Resource Center •

For more information e-mail clemonsa@mail.gvsu.edu

Student Senate

w

~GRANDVALI.EY
SLUE UNIVERSITY.

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                    <text>~IV/AIDS

IN KENT COUNTY

As of 2010, 154.6 out of every 100,000 people in
Kent County were reported to be living with
HIV/ AIDs. That's 0.15%, or roughly 1 every 3
square miles. 1

On average, five new cases are reported
every two months in Kent County. 2

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•

Kent County Health Department Fuller Public Health Clinic

Or, if you are just looking for somewhere nearby:

700 Fuller Ave. NE
Grand Rapids, MI 49503
616-632-7020

•

Grand Rapids RED Project
343 Atlas Ave. SE
Grand Rapids, MI 49506
616-456-9063

GVSU Campus Health Center
10383 42nd Ave., Suite A

Allendale, MI 49401
•

Ottawa County Health Department Hudsonville Office
3100 Port Sheldon Rd.
Hudsonville, MI 49426

Sources:
CDC N CHHSTP Atlas. h ttp://gis.cdc.gov/ GRASP/ NCHHSTPAtlas/ main.h tml
2 Kent County Montlily Commmi.icable Disease Repo1ts. http:/ /www.accesskent.com/ H ealtl1/ CommDisease/ repo1ts.htm

1

�ARE voa PART OF
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Kel)t Coul)ty

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I cal) get HIV by beil)g aroul)d
people wbo are .HIV positive.

•

My life is over if I'll) HIV
positive.

•

AIDS is a ll)il)ority gel)ocide.

•

I'll) straigbt al)d dol)'t use IV
drugs so I wol)'t becoll)e HIV
positive.

•

If I'll) receivil)g treatll)el)t, I
cal)'t spread tbe HIV virus.

3rd bigbest

FREE Testil)~_
Decell)ber 2, 2013
Gral)d Rapids RED Project
Positive Cboices
educatiol)
Positive Cboices

pro~rall)s
support ~roups

�</text>
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explore the world of
consensual power
exchange and
BDSM/Kink

@
For more information, contact the
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lgbtcenter@gvsu.edu

Monday, February 10th
4 p.m. - 2215/2216 Kirkhof Center

�</text>
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WWW .GVSU. EDU/

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