Instruct: Given a question, retrieve relevant passages that answer the question.
Query: How many trans-gendered people are in the USA?
One effort to quantify the population gave a "rough estimate" that 0.3 percent of adults in the US are transgender, overlapping to an unknown degree with the estimated 3.5 percent of US adults (1-in-30) who identify as LGBT.[128][129] More recent studies released in 2016 estimate the proportion of Americans who identify as transgender at 0.5 to 0.6%. This would put the total number of transgender Americans at approximately 1.4 million adults (as of 2016).[130][131][132][133]
In some countries, such as Australia, the term "gender diverse" or, historically, "sex and/or gender diverse", may be used in place of, or as well as "transgender". Culturally-specific gender diverse terms include "sistergirls" and "brotherboys". Ambiguities about the inclusion or exclusion of intersex people in terminology, such as "sex and/or gender diverse", led to a decline in use of the terms "sex and/or gender diverse" and "Diverse Sexes and Genders" (DSG). Current regulations providing for the recognition of trans and other gender identities use terms such as "gender diverse" and "transgender". In July 2013, the Australian National LGBTI Health Alliance produced a guide entitled "Inclusive Language Guide: Respecting people of intersex, trans and gender diverse experience" which clearly distinguishes between different bodily and identity groups.
The CDC refers to the word "transgender" as "an umbrella term for persons whose gender identity or expression (masculine, feminine, other) is different from their sex (male, female) at birth". "Trans woman" is commonly interchanged with other terms such as "transgender woman" and "transsexual woman". According to OxfordDictionaries.com, "transgender" means "denoting or relating to a person whose sense of personal identity and gender does not correspond with their birth sex." However, Heidi M Levitt describes transgender as "different ways in which people transgress the gender boundaries that are constituted within a society." She then describes how one must understand the difference between sex and gender in order to fully understand transgender. She argues that sex is biological whereas "gender is a social construct." Thus people who are transgender express themselves differently than their biological sex. In contrast, Levitt explains that "transsexual people have a sexual identity that does not match their physical sex" and that some desire sex-reassignment surgery.
There has been debate as to whether gender transition should be included in psychology. "Gender transition processes are classified as mental disorders in diagnostic manuals" Suess also explains how stigmatizes trans people as mentally unwell, and incapable. Communities such as STP (International Campaign Stop Trans Pathologization) argues that it has observed, "structural interrelations between dynamics of psychiatrization, discrimination, and transphobia and on acknowledgement of the negative effects that a psychiatric classification has on the citizenship of people". Sonny Nordmarken states that, "The idea that trans people are mentally ill is institutionalized in psychiatric texts such as the Diagnostics and Statistical Manual of Mental Disorders and thus also in medical and legal transition routes" Sonny believes that when transgender people are placed in a psychology text, they are stigmatized as mentally ill, and thus increasing microaggressions and discrimination. A study by Schilt and Wiswall showed that in a workplace environment transitioning trans men were supported in incorporating them more into society; whereas transitions trans women were demoted or fired. In the study microaggressions were noted by employers to transitioning trans women.
"Transgender" is also an umbrella term: in addition to including people whose gender identity is the "opposite" of their assigned sex (trans men and trans women), it may include people who are not exclusively masculine or feminine (e.g. people who are genderqueer, non-binary, bigender, pangender, genderfluid, or agender). Other definitions of "transgender" also include people who belong to a third gender, or conceptualize transgender people as a third gender. Infrequently, the term "transgender" is defined very broadly to include cross-dressers.
Depending on a person's presentation, anyone may be able to "read" them. What is more important than whether a person is read or not is how others react if they do read that person. It is suggested by some researchers that many trans people who believe that they are passing are in fact being read by many observers, but the observers do nothing confrontational and hence the trans person is not even aware that they were read.
A trans man (sometimes trans-man or transman) is a man who was assigned female at birth (AFAB). The label of transgender man is not always interchangeable with that of transsexual man, although the two labels are often used in this way. "Transgender" is an umbrella term that includes different types of gender variant people (including transsexual people). Many trans men choose to undergo surgical or hormonal transition, or both (see sex reassignment therapy), to alter their appearance in a way that aligns with their gender identity or alleviates gender dysphoria.
Transwomen and transmen are “six times more likely to experience discrimination” than non-trans people. Over 2,000 incidents of anti-LGBT hate crimes were reported to the National Coalition of Anti-Violence Programs in 2013. In 2014, there was a national study of trans violence discovered with the results of  “53% of respondents reporting verbal assault and 8% physical assault in a place of public accommodation”. As a site where gender norms are policed, bathrooms are the most common public accommodation where trans people and gender non-conforming people experience hate violence. People tend to believe that there is a connection between genitals and gender. Therefore, the gender segregation of bathrooms is based on genital configuration. Because of this “match” between genitals and gender, trans people often are labeled as “deceivers” and blamed for the violence. When a trans or androgynous person is questioned in the bathroom, the reaction is “not to reassess the arbitrary nature of segregating bathrooms by sex but to violently eject the trans or gender non-conforming person”. Using a public bathroom is no longer a simple matter for trans and gender non-conforming people.
Transgender people have a gender identity or gender expression that differs from their assigned sex.[1][2][3] Transgender people are sometimes called transsexual if they desire medical assistance to transition from one sex to another. Transgender is also an umbrella term: in addition to including people whose gender identity is the opposite of their assigned sex (trans men and trans women), it may include people who are not exclusively masculine or feminine (people who are genderqueer or non-binary, including bigender, pangender, genderfluid, or agender).[2][4][5] Other definitions of transgender also include people who belong to a third gender, or else conceptualize transgender people as a third gender.[6][7] Infrequently, the term transgender is defined very broadly to include cross-dressers,[8] regardless of their gender identity.
"Going stealth" means to live as a gender without other people realising a person is transgender. Trans people often go stealth in public but not with family, partners, or intimate friends. There have been many cases of people who have lived and worked as a gender identity different from their gender assigned at birth. See for some examples.
Transgender people who haven't undergone sex reassignment surgery are still able to procreate. However, many states mandate sex reassignment surgery in order for a trans person's gender identity to be legally recognized. This has been criticized as forcible sterilization. Some transgender people wish to retain their ability to procreate. Others do not require hysterectomy, phalloplasty, metoidioplasty, penectomy, orchiectomy, or vaginoplasty to treat their gender dysphoria. In these cases, the sexual reassignment surgery is considered medically unnecessary. Furthermore, sexual reassignment surgery is generally the final medical procedure in a complete sex change, and is a procedure which many trans people find financially prohibitive.
Non-heterosexuality is often used to describe those in the LGBT+ community with non-cisgender identities. This is seen as problematic as sexual orientation and gender identity are different. However the distinction between the two is relatively modern. Historically “[transgender people] were classified as homosexuals by everyone, including the physicians who specialized in their treatment, and it is only in the past fifty years or so that transgender has been theorized as different in kind from homosexuality.” Many people still fail to understand or make the distinction between gender minorities and sexual minorities. The term itself is sexuality specific as it contains the word “sexual” with no mention of “gender.” Much in the way the term non-heterosexuality erases sexual minorities through its implied notion of the hetero/homosexual binary, it also ignores gender minorities. While trans people and people with non-binary gender identities are part of the LGBTQ community, having been subjected to many of the same injustices, labelling trans and genderqueer identities under the term non-heterosexual blurs the important differences between sexual orientation and gender identity. Not all trans people would identify their sexuality as being non-heterosexual, many trans people are attracted to the ‘opposite’ sex and therefore identify as heterosexual. Additionally “those with non-binary gender identities are likely to place [themselves] in a position in which heterosexuality is nonsensical, due to there being no “opposite” gender to their identities” While a non-binary person is less likely to identify as heterosexual, the assumption that as someone with a ‘non-heterosexual’ identity, they must be homosexual is also problematic as it ignores sexual orientations that are not dictated by the gender of the person but rather who they are (or are not) attracted to such as bisexual, pansexual, queer, androsexual, gynesexual, skoliosexual, or asexual.
Some transsexual people live heterosexual lifestyles (see heteronormative), while some identify as gay, lesbian, or bisexual. Many transsexual people choose the language of how they refer to their sexual orientation based on their gender identity, not their birth assigned sex, though some transsexual people still find identification with a physical-sex-based community: many trans men, for instance, are involved with lesbian communities.
As homophobia and transphobia are correlated, many trans people experience homophobia and heterosexism; this is due to people who associate trans people's gender identity with homosexuality, or because trans people may also have a sexual orientation that is non-heterosexual. Author Thomas Spijkerboe stated, "Transgender people subjected to violence, in a range of cultural contexts, frequently report that transphobic violence is expressed in homophobic terms." Attacking someone on the basis of a perception of their gender identity rather than a perception of their sexual orientation is known as "trans bashing", analogous to "gay bashing".
In his examination of historical perceptions of male and female homosexuality in Vietnam, Richard Tran also explores the impact of nineteenth-century European medical discourses on the development of Vietnamese sex and gender values. Through extensive archival analysis, Tran shows how male and female homosexuality in Vietnam was synonymous with gender-crossing, or more specifically, the transgression of heterosexual gender norms through the manifestation of physical or psychological attributes of the opposite gender. Male effeminacy and female masculinity are examples of gender-crossing.
The gender identity "transgender" has been recategorized to trans* by some groups, where trans (without the asterisk) has been used to describe trans men and trans women, while trans* covers all non-cisgender (genderqueer) identities, including transgender, transsexual, transvestite, genderqueer, genderfluid, non-binary, genderfuck, genderless, agender, non-gendered, third gender, two-spirit, bigender, and trans man and trans woman.[41][42] Likewise, the term transsexual commonly falls under the umbrella term transgender, but some transsexual people object to this.[20]
In 2016 Tolu represented Malta at One Young World Summit in Ottawa, Canada. They delivered a speech on trans rights and were a panel member on a panel about Gender Equality. The panel was moderated by Emma Watson. Tolu spoke about challenging gender stereotypes, gender neutral pronouns and stressed the need for gender equality to include transgender and gender-non-conforming people. During their speech on trans rights and violence against trans people at the One Young World Summit Tolu spoke about TGEU’s Trans Murder Monitoring project and called on the One Young World community fighting similar forms of discrimination, violence and hatred towards diversity to unite together and bring change in all these communities.
On August 25th 2015 the Zoe Belle Gender Centre changing their name to the Zoe Belle Gender Collective to reflect their new mission, vision and objectives. Victoria has changed since ZBGC first formed, and there are many more services and resource for trans and gender diverse people all across the state. To support this momentum, rather than focus our energies on a single physical location, ZBGC will instead support this expanding work across Victoria through our online presence, community events, and work with service providers to better support the trans and gender community, and access to services statewide.
Transgender people experience a mismatch between their gender identity or gender expression and their assigned sex. "Transgender" is also an umbrella term because, in addition to including trans men and trans women whose binary gender identity is the opposite of their assigned sex (and who are sometimes specifically termed "transsexual" if they desire medical assistance to transition), it may include genderqueer people (whose identities are not exclusively masculine or feminine, but may, for example, be bigender, pangender, genderfluid, or agender). Other definitions include third-gender people as transgender or conceptualize transgender people as a third gender, and infrequently the term is defined very broadly to include cross-dressers.
The Gender Recognition Act 2004 enables transsexual people to apply to receive a Gender Recognition Certificate (GRC). A Gender Recognition Certificate is the document issued that shows that a person has satisfied the criteria for legal recognition in the acquired gender. The Act gives people with gender dysphoria legal recognition as members of the sex appropriate to their gender identity allowing them to acquire a Gender Recognition Certificate. People whose birth was registered in the United Kingdom or abroad with the British authorities are able to obtain a birth certificate showing their recognised legal sex. People granted a full GRC are from the date of issue, considered in the eyes of the law to be of their 'acquired gender' in most situations. Two main exceptions to trans people's legal recognition are that the descent of peerages will remain unchanged (important only for primogeniture inheritance) and a right of conscience for Church of England clergy (who are normally obliged to marry any two eligible people by law). Additionally, sports organisations are allowed to exclude transsexual people if it is necessary for 'fair competition or the safety of the competitors'; courts are allowed to disclose an individual's trans status; employers are allowed to exclude trans people as a 'genuine occupational requirement'; and organisations are allowed to exclude trans people from single sex or separate sex services as 'a proportionate means of achieving a legitimate aim'. The example given in the Act is a group counselling session provided for female victims of sexual assault.
Some trans women who feel that their gender transition is complete prefer to be called simply "women," considering "trans woman" or "male-to-female transsexual" to be terms that should only be used for people who are not fully transitioned. Likewise, many may not want to be seen as a "trans woman," owing to society's tendency to "other" individuals who do not fit into the sex/gender binary, or have personal reasons beyond that not to wish to identify as transgender post-transition. Among those who do refer to themselves as trans women, many see it as an important and appropriate distinction to include a space in the term, as in "trans woman", thus using "trans" as merely an adjective describing a particular type of woman; this is in contrast to the usage of "transwoman" as one word, implying a "third gender".
"Boi" may also refer to someone assigned female at birth, who generally does not identify as, or only partially identifies as feminine, female, a girl, or a woman. Some bois are trans or intersex people.
Some "bois" identify as one or more of these, but they almost always identify as lesbians, dykes, or queer. Many trans bois are also genderqueer/nonbinary (in itself a trans/transgender group), or might identify as cis persons or trans men, and yet practice genderfuck in which they do not fit in either masculine or feminine binary gender presentation. Bois may prefer a range of pronouns, including "he", "she", or non-binary and gender-neutral pronouns such as "they".
A gender bender (LGBT slang: one who genderfucks) is a person who disrupts, or "bends", expected gender roles. Gender bending is sometimes a form of social activism undertaken to destroy rigid gender roles and defy sex-role stereotypes, notably in cases where the gender-nonconforming person finds these roles oppressive. It can be a reaction to, and protest of, homophobia, transphobia, misogyny or misandry. Some gender benders identify with the sex assigned them at birth, but challenge the societal norms that assign expectations of particular, gendered behavior to that sex. This rebellion can involve androgynous dress, adornment, behavior, and atypical gender roles. Gender benders may self-identify as trans or genderqueer. However, many trans people do not consider themselves "gender benders".
Emmanuel David researches transgender people—primarily trans women—in call centers in the Philippines. In these spaces, David finds that international corporations are integrating trans women into the workforce in a way that both requires them to perform gender labor and partake in the neoliberal capitalist system as members of the periphery. In his article "Purple-Collar Labor: Transgender Workers and Queer Value at Global Call Centers in the Philippines", David outlines how transgender filipina call center workers are expected to keep morale up by performing in fashion shows, staying happy and joking around with their team members, all for the sake of worker productivity. He shows that trans women that do not uphold these standards or who are not extroverted in their work interactions are not as accepted in their gender identity as the trans women workers who are openly flamboyant and funny. This research highlights a portion of the queer community outside of the core, upper class, white, male, US urban population and pushes back on assumptions of 'Out There' being a space of intolerance, danger and conformity, but also highlights how queer bodies can be integrated into the global capitalist system and normalized in a place many readers might not expect.
In 2017, Raj made available the text of his international trans poetry anthology “Of Souls & Roles, Of Sex & Gender: A Treasury of Transsexual, Transgenderist & Transvestic Verse from 1967 to 1991." The volume includes nearly 400 poems penned by 169 trans people throughout Canada, the USA, the UK, Australia and New Zealand. In 2017, an article Raj wrote, "Worlds in Collision," appeared in the anthology of writing about Toronto's queer history, Any Other Way: How Toronto Got Queer. His sociohistorical memoir, "Dancing The Dialectic: True Tales of A Transgender Trailblazer" (self-published) is coming out on Amazon in August 2017.