A Letter to Gloria Anzaldúa

4rd of January 21

Dear Gloria Anzaldúa,

Ich setze mich an meinen Tisch, in einer kleinen Wohnung in kaltes dunkles Berlin. Als ich spreche, oder ich schreibe, ich sehe dich, im Licht, unter die Sonne, dein Gesicht, deine Haut.

Dein Brief – “Speaking In Tongues: A Letter To 3rd World Women Writers” – war mir 29 Jahre nicht bekannt und ich bin langsam beim Schreiben. Außerdem, du hattest Recht als du es gesagt hast, dass wir Hindernisse nicht überwinden werden, wir müssen durch das Gefahr gehen, hier sagt man “durchbeißen”, wenn ich die Sprache korrekt verstanden habe.

I’m not sure if I should be answering this letter as if you were directing it to me. But right now I don’t know to whom I should direct this. Should I write it to my mom and tell her about you? No, I prefer to do this in person, during a long talk. To my fellow creators I think is pointless since I much rather send them your beautiful letter instead. So I will write this one to you and I will call you by your first name and I will be very respectful.

This is gonna be written in my way of writing German, Portuguese, and English as my mind seems to be trapped in a confusion between this three. I also wanted to appropriate myself with your poetic way of intertwining both línguas maternas.

11th Jan 2021

Today was a grey snowy day. I walk over the bridge on my way to University and think about the words you wrote. Today I made the house very quiet, so I could only hear the old fridge screaming at me to write back to you. I thought it would make me more productive to sit in my yellow lighted desk, surrounded by my crayons, some candle light, shadowed by the plants, and just face the subject that is about to reveal from my writing.

The nakedness I see in your words makes me want to do the same, but I don’t know if I’m gonna like to see my demon of writing. Is not laziness you see, is resentimento. Writing might be one of those things that were denied to me as a brown girl growing up in São Paulo. In such a big place with people who have such big words, where is the space or even necessity to voice my thoughts? At least I used to think like that until I heard about you through Pêdra Costa, the first person to tell me I was an academic.

An academic in German University, a big combination of words that have very little to do with how I would see myself, but I am nobody to disagree with Pêdra Costa, so let me try and get along with it. Here I am, writing to you.

The first time I get in the room is a seminar, the discussion is about Foucault … Auf Deutsch! I am the only person from outside Europe in the class, the only third-world woman, can you imagine my face? As they discuss objectively all the violence I got to know by close and even experienced myself in Brasil and kalte Deutschland.

I think about the access to the education they had growing up. I split, that brown part is acknowledged, as I hadn’t yet reconciled with it. I get transported to my high school, where we were forbidden to get in the library due to the dangerous situation the room was left at, falling apart, piles of moldy books donated by the community. My spine starts to hurt, I can feel my bones shaking, my chest feels like is gonna jump on top of the table, I want to scream and run. I don’t understand myself, I can’t talk this language objectively, I can’t stand their privilege, the absence of others “like me” is violent. Or is it my privilege I can’t stand? Being part settler-colonizer as I am.

Either way, I have visions.

My mother overworking herself, her knees getting swallowed, 8 hours in front of the furniture store, in the loud and rainy city center, trying to catch the next client with her wide smile, her singing accent from Bahia.

Now she stays under the unforgiving sun, breathing warm wet air, selling apartments. She has her business now, dona do próprio nariz, still working a lot but on her own terms. At least I think so, for 6 years our relationship was reduced to a flat-screen, 15 cm x 6 cm wide.

She has nothing to do with simple, my mother is deep, she has the wisdom nobody in the academic world knows how to give prizes to. She knows how to survive a racist patriarchal society, gets her money, does business that would make any wall street gringo’s jaw drop, while singing Caetano, dancing in the kitchen, cooking her beans, and giving the most soul-warming look anybody can ever receive.

To be far from my family because of the system that had made them humans and us something in between beasts and invisible ghosts. I can say it was challenging to face them and to face “them” in me, both the white and the brown. But there is something important about being in the room.

Working as a cleaner for all those years had also made me a stranger to sitting at tables. I miss having all that body movement, I can feel my mind frying from sitting. I remember how it used to be in houses before I started to study, some wouldn’t even imagine to ask themselves, who I was, besides the exotic and servant imaginary I was not worthy of not even a look, or to have my name be remembered. Wake up, put on clothes, breath, put on some Racionais MC’s, jump on that train, go, clean clean clean, time management, discipline, get paid, go back. Next morning all over again. The romanticization of being working class sometimes was toxic, but I confess I still get the chills when I listen to “Deeper Love” from Aretha Franklin. It is almost dangerous how hustling after a while starts to make you proud of yourself. Some people were so evil with me I even started to trip and think I was paying for my ancestors’ sins.

A man even spat on me in front of my job once. But there were also the goody goods, the ones that would ask me my story, I would say I came to study, that I was at UdK, their eyes would go big, the treatment was different from that moment on. I used to feel sometimes like a savior, they would almost “like” me so much, I would get the creeps like they wanted to domesticate me. I was the perfect cleaner, the “educated”, “the-one-that-would-get-them” kind of person. There was a woman in Grünau that would try to get any way she could to book me, she would comment on how I dress, how I look, how I speak, how I study, ask “what made you come to do in Germany?”, she even had the nerve once to tell me I was too skinny, I laugh so hard at this kind of clients, in contrast, they made my life feel so absurdly beautiful in its simplicity.

They could have my time, they could have my physical effort, they could have my talk, my smile, but they would never get my mind, which was jumping around, thinking about 2pac, “It’s just me against the world”, thinking about boys, thinking about drawing, crazy ideas for animations, I created complete long movies in my head, performances, I would think about politics, I loved to look at the shelves, pick their brains, some had some really good books I would take pictures. At every swipe I was rewriting myself, myself for myself, it would happen in my mind, nobody could use it, nobody could judge it, I would imagine myself outside my body. But they would try. The Kalk in the bathrooms, a lap for every specific function, the product smells, I love the one that was Lavanda, the lemon one where disgusting though, the pink for the toilet, the blue for the living room, the yellow for the kitchen.

I also found humanity, the honest and kind hearted people, the ones that helped me analyze my portfolio to get to University, the old lady who invited me to lunch, the one who spoke Portuguese, would give me books, I have an actual feeling of love for them.

The thick skin as you advised is starting to build up. New acknowledgments are appearing from the discussions little by little. To not see everything through the “good or bad” lenses. Violent processes have no other way but violent ways to be dismantled. But affection is a valid way too, afinal “O sorriso é a única língua que todos entendem”. The subject must be geographically positioned and self-criticism is a very important tool.

There is still a lot of work to do, there is so much to grow, to appropriate, to learn. That’s why this letter is still so confused. I want to complement this with drawings inspired by your words.

But there is more. About writing.

Between you and me. Writing might be that one thing that fell down the whole on me, the whole of frustration. That thing that has not been seeing the light of the day, so it is kind of … moldy. Assombrosa. I start to ask myself why when I write I talk so much about myself, I feel selfish. Lacking objectivity. Until I read “Stop the chatter inside their heads”. This gave me the understanding to see that, there is a force in this world trying to tell us who we are and that I have let the image of myself eat me up from inside out way too long. That pain on my spine I talked about, has a lot to do with this chatter, my silence.

So as much as it makes me uncomfortable I have to talk for myself, I can’t talk for all of us, mix raced, traped in between, third world women, migrants, working class. But I can rewrite what being all of that means to me, instead of letting them do the talk.

To me, it is to walk on the gray streets of dreckige Berlin listening to Milton Nascimento and still feel the warm breeze of the ocean on my skin. To get in communion with other “third world” people, complain laughing, while we make up dreams of a comfortable life working with whatever we want. Is to love to work, por a mão na massa, to make my money, to surprise myself with how far I can get without stepping on others, which, knowledge has led me to believe that this is actually an everyday failure.

Is to look back at my ancestors, to be connected to the spirit of my creole grandpa and my indigenous grandma putting me back on track, to keep trying to find ways. There is nothing romantic about that but somehow I still manage to write as if it was. Inferno!

25 de Janeiro 2021

I see your words as a kind of magic. There are symbols and metaphors you use to describe the feeling. Like that Tiger on the shoulder. Your hand coming from miles away and grabbing the hands of other writers as you clench the pen in togetherness. To write cooking a dinner. To empty oneself.

This is the way I feel when I draw. This is the way I relate to reality and it has its language. Sometimes it gets stuck in places where only the water that passes over bridges can reach to make it flow. The water with your words. I keep digging it up. The wind you blew yesterday is feeding the fire in our tongues today.

With love,


This letter is an answer to the text “Speaking In Tongues: A Letter To 3rd World Women Writers” written by Gloria Anzaldúa, and published in the book “This Bridge Called My Back” (1981) edited by Cherrie Moraga and Gloria Anzaldúa. The letter was written during the Seminar “Seeing ourselves clearly” with Pary Beata El-Qalqili during the Winter Semester 2020/21 at the Berlin University of the Arts.

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Ableism is the discrimination of and social prejudice against people with differing physical and mental abilities and needs. It typically involves a negative assessment of a person’s body and mind due to skills and abilities, based on a supposed biological (physical and/or mental) norm of what an able-bodied, neurotypical person should be. Ableism can intersect with other forms of oppression such as racism and sexism. 

Adultism is the discrimination found in everyday life and law based on unequal power relationships between adults, on the one hand, and children, adolescents, and young people on the other. 

The General Equal Treatment Act (AGG), enforced since 2006, is the uniform central body of regulations in Germany for the implementation of four European anti-discrimination directives. For the first time, a law was created in Germany that comprehensively regulates protection against discrimination on the grounds of race, ethnicity, gender identification, religion or belief, ability, age, or sexual orientation.

Antisemitism is a belief system based on hatred/hostility towards or discrimination against Jewish people as a religious or racial group, Jewish institutions or anyone/anything that is perceived Jewish. Antisemitism varies over time and between cultures, with antisemitism intensifying in different historical moments.   

Accessibility names the extent to which a product, service, or environment can be used and accessed by as many people as possible. Inclusive accessibility therefore assesses the needs and desires of all possible people—including those who are neurodivergent or who have varying abilities—and incorporates these into its design and function. Changes to enable those with different abilities to have equal opportunity and participation are often referred to as accommodations.  

Harassment is undesired and non-consensual conduct that violates the dignity of another person. Harassment can often create intimidating, hostile, humiliating, or offensive environments, and can be based on someone’s sexual orientation, religion, national origin, disability, age, race, gender, and more. Harassment can take a variety of forms, including verbal, physical, and/or sexual. 

The gender binary is the classification of gender into two distinct and opposite categories of man/masculine and woman/feminine. This belief system assumes that one’s sex or gender assigned at birth will align with traditional social constructions of masculine and feminine identity, expression, and sexuality. Assignment beyond the gender binary is typically viewed as a deviation of the norm. 

Sex refers to a person’s biological status and is typically assigned at birth, usually based on external anatomy. Sex is typically categorized as male, female, or intersex. 

Cisgender, or simply cis, refers to people who identify with the gender assigned to them at birth. Cis comes from the Latin prefix which means “on this side of.” 

This concept, according to Birgit Rommelspacher, assumes that there is a system of hierarchies, rule and power in which the various racist, sexist, classist, and other forms of governance intertwine. In this interconnectedness, a dominant group maintains power, which is socially negotiated again and again. In a given society, the dominant group achieves their role by being perceived as pertaining to a majority of the population and having a significant presence in societal institutions. 

The prison-industrial complex (PIC) is a term that describes the complex and interrelated dependencies between a government and the various businesses and institutions that benefit from practices of incarceration (such as prisons, jails, detention facilities, and psychiatric hospitals). Based on the term “military-industrial complex,” PIC urges a more comprehensive analysis of how imprisonment is used in a society, noting all the interest groups that prioritize financial gain over keeping people out of prisons. 

Gender-expansive is an adjective that can describe someone with a more flexible and fluid gender identity than might be associated with the typical gender binary. 

Gender is often defined as a social construct of norms, behaviors, and roles that vary between societies and over time. Gender is often categorized as male, female, or nonbinary. 

Gender transition is a process a person might take to bring themselves and/or their bodies into alignment with their gender identity. This process is not a singular step nor does it have a definite end. Rather, it can include any, none, or all of the following: telling one’s family and social circles; changing one’s name and pronouns; updating legal documents; medical interventions such as hormone therapy; or surgical intervention, often called gender confirmation surgery. 

Gender expression is how a person presents gender outwardly, most typically signalled through clothing, voice, behavior, and other perceived characteristics. Society identifies these cues and performances as masculine or feminine, although what is considered masculine or feminine varies over time and between cultures.  

Gender dysphoria refers to psychological distress that results from the incongruence between one’s sex assigned at birth and one’s gender identity. People of all genders may experience dysphoria at varying levels of intensity, or not at all. 

Gender identity is one’s own internal sense of self and their gender. Unlike gender expression, gender identity is not externally visible to others. 

Heteronormativity is the concept that heterosexuality—romantic and/or sexual attraction between people of the “opposite” gender—is the normative or acceptable sexual orientation in a society. Heteronormativity assumes the gender binary, and therefore involves a belief in the alignment between sexuality, gender identity, gender roles, and biological sex. As a dominant social norm, heteronormativity results in discrimination and oppression against those who do not identify as heterosexual.   

Hormone therapy, sometimes called gender-affirming hormone therapy (GAHT) or hormone replacement therapy (HRT), is the process by which sex hormones or other hormonal medications are administered. These hormone changes can trigger physical changes, called secondary sex characteristics, that can help better align the body with a person’s gender identity.

Institutional discrimination refers to prejudiced organizational policies and practices within institutions – such as universities, workplaces, and more – such that an individual or groups of individuals who are marginalized are unequally considered and have unequal rights. 

Inter*, or intersex, is an umbrella term that can describe people who have differences in reproductive anatomy, chromosomes, or hormones that do not fit typical definitions of male and female. The asterisks (*) emphasizes the plurality of intersex realities and physicalities. 

Intergenerational trauma refers to the trauma that is passed from a trauma survivor to their descendent. Due to violent and terrifying events—such as war, ethnic cleansing, political conflict, environmental catastrophe, and more—experienced by previous generations, descendants may experience adverse emotional, physical, and psychological effects. As the original sources of trauma are structured by forms of discrimination such as race and gender, intergenerational trauma also occurs along intersectional axes of oppression. For example, Black communities have brought to light the intergenerational trauma of enslavement. 
Intergenerational trauma is sometimes called historical trauma, multi- or transgenerational trauma, or secondary traumatization. 

Intersectionality names the interconnected nature of systems of oppression and social categorizations such as race, gender, sexuality, migratory background, and class. Intersectionality emphasizes how individual forms of discrimination do not exist independently of each other, nor can they be considered and addressed independently. Rather, addressing oppression should take into account the cumulative and interconnected axes of multiple forms of discrimination. 

Islamophobia is a belief system based on hatred/hostility towards or discrimination against Muslim people as a religious or racial group, muslim institutions or anyone/anything that is perceived Muslim. Islamophobia varies over time and between cultures, with Islamophobia intensifying in different historical moments.

Classism is a term that describes discrimination based on the belief that a person’s social or economic status determines their value in society. Classism, as a form of discrimination and stigmatization, is based on actual or assumed financial means, educational status, and social inclusion. “Inferior” classes in the hierarchy are problematised and stereotyped, and often receive unequal access and rights within society. 

Colonialism is the control and dominance of one power over a dependent area or people. In subjugating another people and land, colonialism entails violently conquering the population, often including mass displacement of people and the systematic exploitation of resources. Beyond material consequences, colonialism also includes processes of forcing the dominant power’s language and cultural values upon the subjugated people, thereby effecting cultural, psychological, and intergenerational trauma. 

Culturally argued racism is directed against people based on their presumed cultural or religious background. This form of discrimination can occur regardless of whether they actually practice one culture or religion and how religious they are (e.g. anti-Muslim racism and anti-Semitism). 

Cultural appropriation is the act of taking on aspects of a marginalized culture by a person or an institution who is outside of that culture, without comprehensive understanding of the context and often lacking respect for the significance of the original. Cultural appropriation, when promoting negative cultural or racial stereotypes, reproduces harm. Acts of cultural appropriation can often reveal power dynamics within a society: for example, a white person who wears a marginalized culture’s traditional dress is praised as fashionable, while a racialized person could be isolated from the dominant group and marked as foreign.  

Marginalization describes any process of displacing minorities to the social fringe. As a rule, marginalised groups are presumed to not correspond to the norm-oriented majority of society and are severely restricted in their ability to behave freely, have equal material access, enjoy public safety, and more.  

Microaggression names individual comments or actions that unconsciously or consciously demonstrate prejudice and enact discrimination against members of marginalized groups. As small, common, and cumulative occurrences, microaggressions can comprise of insults, stereotypes, devaluation, and/or exclusion. Microaggressions often negatively affect the person on the receiving end, affecting their psychological and physical health and wellbeing. 

Misogyny is a term for sexist oppression and contempt for women that is used to keep women at a lower social status than men, thereby maintaining patriarchal social roles. Misogyny can indicate an attitude held by individuals and a widespread cultural system that often devalues anything perceived as feminine. Misogyny can overlap with other instances of oppression and hate—such as homophobia, trans*-misogyny, and racism. 

Neurodiversity is a term that describes the unique ways each person’s brain structures function. The basic assumption of what kind of brain functioning is healthy and acceptable within a norm-oriented majority society is called neurotypical. 

Nonbinary is a term that can be used by persons who do not describe themselves or their genders as fitting into the binary categories of man or woman. A range of terms are used for these experiences, with nonbinary and genderqueer often used. 

Patriarchy is a social system whereby cis men dominantly hold positions of privilege both in public and private spheres. In feminist theory, patriarchy can be used to describe the power relationship between genders that favors male dominance, as well as the ideology of male superiority that justifies and enacts oppression against women and all non-normative genders. 

Pronouns, or personal gender pronouns (PGPs), are the set of pronouns that an individual uses to refer to themselves and desires for others to use when referring to them. The list of pronouns is continuously evolving. An individual may have several sets of preferred pronouns, or none. The intention of both asking and using a person’s pronouns correctly is to reduce the negative societal effects for those whose personal pronouns don’t match with the gender identity that’s assumed by a cisnormative society. Using gender-neutral wording and terms to refer to groups of people (such as “folks,” instead of “guys”) are also inclusive steps that resist the gender binary and cis-normativity. 

Racism is the process by which systems, policies, actions, and attitudes create unequal opportunities and outcomes for people based on race. More than individual or institutional prejudice, racism occurs when this discrimination is accompanied by the power to limit or oppress the rights of people and/or groups. Racism varies over time and between cultures, with racism towards different groups intensifying in different historical moments.   

Sex-gender difference names the distinction between the concept of “sex” as a biological fact and the concept of “gender” as a product of cultural and social processes, such as socially constructed roles, behaviours, expressions and gendered identities.

Sexism is the process by which systems, policies, actions, and attitudes create unequal opportunities and outcomes for people based on their attributed or supposed sex and the ideology underlying these phenomena. It is mostly used to name the power relations between dominant and marginalised genders within cisheteronormative patriarchal societies.

Sexual orientation is the term that describes which sex or gender a person feels emotionally, physically, romantically and/or sexually attracted to.

Social origin describes the socio-cultural values and norms into which one is born, including factors such as environment, class, caste, education biography, and more. The values that accompany one’s social origin are constructed, but often have material impact that privileges or under-privileges certain groups and people. For example, someone whose social origin includes living in a Western country, inheriting intergenerational wealth, and having a consistently good education will increase their chances for a high-paying job as an adult. Their social origin must therefore be taken into account, rather than their inherent worthiness for such a job. 

A social norm is a shared belief in the standard of acceptable behaviour by groups, both informal as well as institutionalized into policy or law. Social norms differ over time and between cultures and societies. 

Socioeconomic status, usually described as low, medium, or high, is a way of describing people based on their education, income, and type of job. The values and norms assigned to each socioeconomic class are socially constructed but have material impact. 

Structural discrimination refers to patterns of behaviour, policies, and attitudes found at the macro-level conditions of society. This discrimination of social groups is based on the nature of the structure of society as a whole. Structural discrimination is distinct from individual forms of discrimination (such as a single racist remark, which is a microaggression), though it often provides the contextual framework to understand why these individual instances occur. 

Tokenism is a superficial or symbolic gesture that includes minority members without significantly changing or addressing the structural discrimination of marginalization. Tokenism is a strategy intended to create the appearance of inclusion and to divert allegations of discrimination by requiring a single person to be representative of a minority. 

White supremacy names the beliefs and practices that privilege white people as an inherently superior race, built on the exclusion and detriment of other racial and ethnic groups. It can refer to the interconnected social, economic, and political systems that enable white people to enjoy structural advantages over other racial groups both on a collective and individual level. It can also refer to the underlying political ideology that imposes and maintains multiple forms of domination by white people and non-white supporters, from justifying European colonialism to present-day neo-fascisms. 

Whiteness is a socially and politically constructed behaviour that perpetuates an ideology, culture, history, and economy that results in the unequal distribution of power and privilege favoring those socially deemed white. The material benefits of whiteness are gained at the expense of Black, Indigenous, and people of color, who are systematically denied equal access to those material benefits. 
On our blog, white is often written in small italics to mark it as a political category and emphasize the privileges of whiteness which are often not named as such, but rather taken for granted as the invisible norm. 

Xenophobia names the hostility towards groups or individuals perceived as “outsiders” based on their culture. Xenophobic attitudes are often associated with hostile reception of immigrants or refugees who arrive in societies and communities that are not their homelands. Xenophobic discrimination can result in barriers to equally access socioeconomic opportunities, as well as ethnic, racial, or religious prejudice.

Abolition is a term that names officially ending a system, practice, or institution. Rooted in 19th century movements to abolish slavery, present day abolitionism is often invoked to end the practice of policing and military and/or the interconnected carceral systems of prisons, refugee camps, detention centers, and more. For more, see the definition of prison-industrial complex). 

Accountability is the obligation and willingness to accept responsibility for one’s actions. In the context of social justice, accountability refers to the ways in which individuals and communities hold themselves to their principles and goals, as well as acknowledging the groups to which they are responsible. Accountability often requires a transparent process and continuous self- and collective awareness. 

Ageism is discrimination or prejudice based on a person’s age, such as when skills and abilities are questioned and assessed based on one’s older or younger age. 

Agender is an adjective that can be used by persons who do not identify as any gender.

BIPoC stands for Black, Indigenous and people of color. A term that originated in the U.S., it is a self-designation intended to center the specific experiences of Black, Indigenous, and other racialized groups, who are severely impacted by systemic racial injustice rooted in histories of enslavement and colonialism, and to unite people and groups affected by racism. 

Colorism is a term that describes the prejudice or discrimination favoring people with lighter skin tones over those with darker skin tones. This is especially used to describe the nuanced discrimination faced within a racial or ethnic group. 

The Critical Diversity Policy at UdK is a document whose intention is to emphasize and enforce the idea that differences in values, attitudes, cultural perspective, beliefs, ethnic backgrounds, sexual orientation, gender identity, abilities, knowledge and life experiences of each individual in each group of people should be considered and overcome within the university.

Deadnaming is the act of calling a trans*, nonbinary, or gender-expansive person by their birth name, or an incorrect name, when they have changed their name as part of their gender expression. It is never okay or necessary to use a person’s deadname when they have changed their name, including when describing past events. If you deadname someone, take accountability by apologizing and commit to not doing so in the future. Take steps to know someone’s current name and commit to using it.   

This sociological term focuses on how people observe, (re-)produce, and make gender relevant in everyday life. Rather than taking gender as an innate quality, the acts of “doing gender” emphasize how gender is a social construct that is prevalent in daily human interaction. 

Misogynoir is a term, coined by Black feminist Moya Bailey in 2010, that describes the gendered and racial oppression faced by Black cis and transgender women (the latter sometimes referred to as trans*-misogynoir). Taking an intersectional lens, misogynoir examines how anti-Black racism and misogyny combine into a particular form of oppression and discrimination. 

Queer is an umbrella term for people who are not heterosexual or cisgender. It Is used for a broad spectrum of non-normative sexual and/or gender identities and politics. 

Safer spaces are intended to be places where marginalized communities can gather and communicate shared experiences, free of bias, conflict, or harm perpetrated by members of a dominant group. Recognizing that there is no such thing as a perfectly safe space for marginalized people under the current systems of our society, the term “safer” indicates the goal of temporary relief, as well as acknowledging the fact that harm can be reproduced even within marginalized communities. 
Examples of safer spaces created in organizations and institutions are queer-only spaces and/or spaces only for Black, Indigenous, and people of color. 

Social justice is a form of activism and political movement that promotes the process of transforming society from an injust and unequal state to one that is just and equitable. Social justice is rooted in the view that everyone deserves equal economic, political, and social rights and opportunities, and the fundamental right to feel psychologically and physically secure. Social justice therefore aims to change governing laws and societal norms that have historically and presently oppressed some groups over others. Social justice is not just the absence of discrimination, but also the presence of deliberate systems and supports that achieve and sustain equity along lines of race, gender, class, ability, religion, and more. 

Transgender, or simply trans*, is an adjective that refers to people whose gender identity is different than the sex assigned at birth. Trans comes from the Latin prefix which means “across” or “beyond.” The self-designation is not an identity feature that automatically indicates whether this person identifies with a different gender, no gender or multiple genders. Thus, there are several trans* identities. The asterisks (*) emphasizes the plurality and fluidity of trans identities.