Examining Heterosexual & Cisgender Privilege

Examining
Heterosexual &
Cisgender Privilege
By Dr.Warren J. Blumenfeld
warrenblumenfeld@gmail.com

 Dr.Warren J. Blumenfeld is available to
come to your campus or community
organization.
 Contact: warrenblumenfeld@gmail.com

THE FLOW
 MultipleWays of Knowing and Thinking
 Definitions
 Social Identities
 Levels of Oppression
 Heterosexist and Cissexist Language
 Examples of Heterosexual Privilege
 Examples of Cissexist Privilege
 How HCBIA Hurts Us All
 Taking the Next Steps
 References

Multiple Ways of Knowing andThinking

 The fish are the last to see or even feel
the water around them because it is so
pervasive, so taken for granted, so
“normal.”
 So too is privilege for those who have it.
 Those who do not have it, they function
marginally outside of water, and they
understand and perceive the unearned
socially-granted privileges of the dominant
group(s).

DEFINITIONS
 Privilege
 Hegemony
 Cultural Imperialism
 Deculturalization
 Cultural Genocide
 Discourse
 Identity
 Ascribed Identities
 Intersectionality
 Dominant Identities
 Subordinated Identities
 To “Minoritize”
 To “Other”
 To “Stereotype”
 To “Scapegoat”
 To “Tokenize”
 Prejudice
 Oppression
 Levels of Oppression
 Systems of Oppression
◦ Sexism
◦ Heterosexism
◦ Homophobia
◦ Biphobia
◦ Asexual Oppression
◦ Cissexism
◦ Intersex Oppression

Privilege
 Privilege: A right or immunity granted as a
peculiar benefit, advantage, or favor; such a
right or immunity attached
specifically to a position or an office.
◦ Granted, not earned
◦ Grants favor, benefit, advantage
 In this case, heterosexual and/or cisgender
status or expression grants this unearned
benefit
Peggy McIntosh

Heterosexual and/or Cisgender
Privilege:
 Not Monolithic,
 Not a Binary between those who have
these forms of privilege, on one side, and
those who do not on the other.
 A Continuum or a Hierarchy based on:
◦ Historical Factors
◦ Intersections with other social identities
◦ Degrees of Social Power attached to these
other social identities

Hegemony
(Antonio Gramsci)
 How the dominant group successfully
disseminates its particular form of social reality
and social vision in a manner as to be accepted
as common sense, as normal, as universal.
 And even at times by those who are
marginalized, disempowered, or
rendered invisible by it (RosemarieTong).
 Hegemony maintains the marginality of already
marginal groups.

Cultural Imperialism
 A specific form of hegemony,
according to Iris MarionYoung,
that involves the
universalization of a dominant
group’s experience and culture,
and its establishment as the
norm.

Deculturalization and
Cultural Genocide
(Joel Spring)
 Deculturalization:
◦ The attempt to destroy other cultures through
forced acquiescence and assimilation to
majority rules and standards.
 Cultural Genocide:
◦ The process of destroying a people’s culture
and replacing it with a new culture.This works
through the process of deculturalization.

Discourse
 In the service of hegemony, it
includes the ideas, written
expressions, theoretical
foundations, and language of
the dominant culture.
 These are implanted within
networks of social and political
control, described by Michel
Foucault as Regimes ofTruth,
which function to legitimize
what can be said, who has the
authority to speak and be
heard, and what is authorized
as true or as THE Truth.

Identity
“the organization of the individual’s drives,
abilities, beliefs, and history into a
consistent image of self. It involves
deliberate choices and decisions,
particularly about work, values, ideology,
and commitments to people and ideas.”
AnitaWoolfolk

Ascribed Identities
In large part, identity depends on
who the world around me says I
am.
Charles Horton Cooley:
Other people are the
mirror in which we see
ourselves: the
“Looking Glass Self.”

Eric Erikson
 There is a genetic,
instinctual drive or quest
for identity.
 This propels personality
development.
 Development is
contingent on how we
handle “identity crises” or
“tasks” at various stages
of life.

Erikson’s Stages
of Psychosocial Development
Approximate Age Ego Quality to Develop
0 - 1 BasicTrust v. Basic Mistrust
2 - 3 Autonomy v. Shame, Doubt
4 - 5 Initiative v. Guilt
6 - 12 Industry v. Inferiority
13 - 18 Identity v. Role Confusion
19 - 25 Intimacy v. Isolation
26 - 40 Generativity v. Stagnation
40 + Ego Integrity v. Despair

Erikson’s Stage 5: Adolescence
Ages 13 – 18:
Identity v. Role Confusion
“Who am I now?’
“Who was I before?”
“Who will I become?”

Intersectionality or
Intersectionalism
 Kimberlé Crenshaw
 Distinguished Professor of Law,
UCLA Law School
 Definition: the study of
intersections between forms or
systems of oppression,
domination, or discrimination,
 And how these impact the lives
of people by investigating
multiple identities.

Intersectionality or
Intersectionalism
 Each person is composed of MULTIPLE
identities that interconnect with each other.
 Depending on time and location, some of
these identities may seem more or less
important to the individual.
 Most of us have some identities accorded
more social privilege.
 Simultaneously having some identities
accorded less social privilege.

ACTIVITY:
Complete the sentence using as
many descriptors as you can think
of in 60 seconds:
“I am…”

“Dominant” (or “Agent”) &
“Subordinated” (or “Minoritized,”
or “Othered,” or “Target”)
Identities
 “Dominant”:
◦ When our inner and outer experiences are in
harmony.
◦ When the images by others are similar to the images
we have of ourselves within.

“Dominant” (or “Agent”) &
“Subordinated” (or “Minoritized,”
or “Othered,” or “Target”)
Identities
 “Minoritized”:
◦ When our inner and outer experiences are not in
harmony.
◦ The aspect of identity that is the target of others’
attention, and subsequently of our own attention.
◦ This is often what sets us apart as exceptions or “other”
in other people’s minds.

Some Social Identity Categories
in U.S. Society
 Race
 Ethnicity
 Nationality
 Linguistic
Background
 Sex Assigned at
Birth
 Religion
 Sexual Identity
 Gender Identity &
Expression
 Socioeconomic
Class
 Age
 Physical and Mental
Abilities
 Physical Size &
Appearance

Audre Lorde
 “Mythical Norm” in
the United States:
◦ White
◦ Thin
◦ Male
◦ Young
◦ Heterosexual
◦ Christian
◦ Financially Secure

Beverly Daniel Tatum
 When a member of a target
group demonstrates positive
qualities believed to be more
characteristic of dominants, the
individual is defined by
dominants as an anomaly.
 Targets are very well informed
about the dominants, but rarely
vice versa.

Beverly Daniel Tatum
 Dominants often do not like to be reminded of
the existence of inequality.
◦ Comfort is a privilege of dominants.
◦ Targets are often not comfortable, and may
express this discomfort to dominants.
◦ This can make dominants feel uncomfortable,
guilty, or shameful.
◦ Dominants often tell targets:“Oh, don’t be so
sensitive,” or “You are overreacting,” or “You are
using the ‘race card,’” or “You are so angry!”
◦ Dominants need to listen and hear the
experiences of targets without discounting
them.

TO “MINORITIZE”
 An action, a verb, not an adjective or
noun.
 It is the process of objectifying,
subordinating, marginalizing, dominating,
controlling, disenfranchising, violating “the
Other”
 Through the practices of
◦ Defining
◦ Stereotyping
◦ Scapegoating
◦ Tokenizing

TO “OTHER”
 To Other and the process of
Othering
 “Othering” is something
people and groups do –- it is an
action, a verb, not an adjective or
noun.
 “Otherness”: is not static,
intrinsic, immutable
characteristics or traits.
Nathaniel Mackey

 A stereotype is an oversimplified,
preconceived, and standardized conception,
opinion, affective attitude, judgment, or image of
a person or group that is held in common by
members of other groups.
 Originally referring to the process of making
type from a metal mold in printing…
 …social stereotypes can be viewed as molds
of regular and invariable patterns of evaluation
of others.
TO “STEREOTYPE”

The origin of the scapegoat dates back to the
Book of Leviticus (16:20-22). On the Day of
Atonement, a live goat was selected by lot.The
high priest placed both hands on the goat’s head,
and confessed over it the sins of the people. In this
way, the sins were symbolically transferred to the
animal, which was then cast out into the
wilderness.This process thus purged the people,
for a time, of their feelings of guilt,
shame, and fear.
TO “SCAPEGOAT”

 Social scapegoating occurs when groups
single out individuals and other groups as
targets of hostility and violence, even though
they may have little or nothing to do with the
offenses for which they stand accused.
 With scapegoating, there is the tendency to
view all members of the group as inferior and
to assume that all members are alike in most
respects.This attitude often leads to even
further marginalization.
TO “SCAPEGOAT”

 Tokenism occurs when
dominant groups generally and
leaders specifically single out one
or a few individuals from
minoritized groups for
acceptance or advancement to
give the appearance of social
inclusivity and diversity,
 Members of dominant groups
perform this to avoid challenges
to their dominant group
privilege, power, domination, and
control and accusations of social
discrimination.
TO “TOKENIZE” PEOPLE

 When stereotyping occurs, people tend to
overlook all other characteristics of the group.
Individuals sometime use stereotypes to justify
the subjugation of members of that group.
 In this sense, stereotypes conform to the
literal meaning of the word “prejudice,”
which is a prejudgment, derived from the Latin
praejudicium.
PREJUDICE

 Oppression is prolonged cruel or unjust
treatment and control.
 The concept of “Oppression” can be
represented by the equation…
O = P + SP
…in which “Oppression” Equals
… “Prejudice” plus
…the “Social Power” to enforce that
Prejudice on a number of different
levels…
OPPRESSION

Oppression occurs on a number of
different but interrelated levels:
 Personal
 Interpersonal
 Institutional
 Larger Societal
THE LEVELS OF OPPRESSION
Rita Hardiman Bailey Jackson

Interlocking Systems of Oppression
Working Definitions
SEXISM is the overarching system of advantages
bestowed on males. It is prejudice and
discrimination based on sex, especially against
people assigned female at birth and intersex
people, founded on a patriarchal structure of male
dominance through institutional, social, and cultural
systems.

HETEROSEXISM is the overarching system of
advantages bestowed on heterosexuals.
Heterosexism is the institutionalization of a
heterosexual norm or standard, which establishes
and perpetuates the notion that all people are or
should be heterosexual, thereby privileging
heterosexuals and heterosexuality, and excluding
the needs, concerns, cultures, and life experiences
of lesbians, gay males, bisexuals, pansexuals, and
asexual people. Many time blatant and at times
subtle, heterosexism is oppression by intent and
design, as well as neglect, omission, erasure, and
distortion (Blumenfeld).

HOMOPHOBIA is derived from the Greek
terms homos, meaning “same,” and phobikos,
meaning “having a fear” and hatred of those who
love and sexually desire those of the same sex. It
includes prejudice, discrimination, harassment, and
acts of violence brought on by that fear and
hatred. It is oppression by intent, purpose, and
design.
The term is not used as often as in the past, and
“Heterosexism” has been increasingly used as a
more inclusive and precise term.

BIPHOBIA is oppression directed against people
who love and sexually desire both males and
females, or those who are pansexual or polysexual.
ASEXUAL OPPRESSION is prejudice and
discrimination directed against asexual people.

“Trans” & “Cis” from Chemistry

 Cisgender: a term for individuals who match the
sex assigned to them at birth with their bodies, and
their personal gender identities. Other terms
include “gender normative,” “cismale,” “cisfemale,”
and others.
◦ The Latin prefix cis means “on the same side
(as)” or “on the side (of)” or “to/this the near
side.”
 CISSEXISM (“Binarism,” “Transgender
Oppression,” “Genderism”) comprises a
conceptual structure of oppression directed against
those who live and function external to the
gender/sex binary, and/or the doctrine that they do
not exist at all.

 INTERSEX OPPRESSION is prejudice and
discrimination directed against intersex people
who comprise a significant proportion of the
population.

All of these forms of
oppression have their roots
in socially constructed
GENDER BINARY systems.

INTERLOCKING SYSTEMS OF OPPRESSION
Sexism
Biphobia
Heterosexism Cissexism
Intersex
Oppression

 “Born Out ofWedlock”
 “Illegitimate Child”
 “Bastard”
 “Artificial Insemination” (“Alternative
Insemination”)
 “Normal” or “Natural” Sexuality & Gender
Identity and Expression
 “Regular Guy”
 “Alternative” Sexuality & Gender Identity
 “Red Blooded American”
 Trying to “Pass” as Another Sex
Heterosexist & Cissexist Language

 “Homosexual Lifestyle”
 “Alternative Lifestyles”
 “The Gay Agenda”
 “Homosexual Propaganda”
 “Homosexual Choice”
 “Transsexual Choice”
 "Chosen Lifestyle“
 “Fence Sitters” (bisexuals)
 “Just Confused”

 “Just a StageYou’re GoingThrough”
 “You’reTooYoung to Know”
 "How can you know?You don't have any
experience.“
 “They're Just Rebelling”
 “We Hate the Sin but Love the Sinner”
 “Old Maid”
 “Maiden Name”
 “Confirmed Bachelor”
 “There are none of them (LGBT people) here.”

 “I don’t see you as an LGBT person. I just see
you as a person.”
 “Pre-marital sex”
 “Losing your virginity” (“Sexual Debut”)
 “Pre-op” & “Post-op”
 “Sexual Reassignment Surgery” (“Gender
Confirmation,” “Transition”)
 "Grow some balls"
 "Man up“
 “Bitch”

 “Straight Acting”
 “Sexual Preference” (“Sexual Identity”)
 “Same-Sex Marriage/“Same-Gender
Marriage”/“Gay Marriage” (“Marriage for
Same-Sex Couples”)
 “Act like a lady.”
 “Ladylike”
 “Act like a gentleman.”
 “A man’s man.”
 “That’s so gay!”

 All Epithets Regarding Gender Non-
Conformity
◦ “Effeminate” (“fag,” “faggot,” “pansy,” “wimp,”
“pussy,” “girly man,” “light in the loafers,” etc.)
◦ “Butch” (“dyke,” “fem,” “tomboy,” “diesel,”
etc.)

 What are the forms of Heterosexual &
Cisgender privilege you observe?
 How is the nation set up for
Heterosexuals & Cisgender people?
 How is the nation not set up for other
sexuality and gender identities?

Examples of Heterosexual Privileges
Excerpted from: http://www.cpt.org/files/Undoing%20Heterosexism%20-
%20Unpacking%20the%20Invisible%20Knapsack%20II.pdf
1. I can be pretty sure that my roommates, hall-mates, and
classmates will be comfortable with my sexual orientation.
2. If I pick up a magazine, watch TV, or play music, I can be
certain my sexual orientation will be represented.
3. When I talk about my heterosexuality (such as in a joke
or talking about my relationships), I will not be accused of
pushing my sexual orientation onto others.
4. I do not have to fear that if my family or friends find out
about my sexual orientation there will be economic,
emotional, physical, or psychological consequences.
5. I did not grow up with games that attack my sexual
orientation (i.e.,“fag tag” or “smear the queer”).

6. I am not accused of being abused, warped, or
psychologically confused because of my sexual orientation.
7. I can go home from most meetings, classes, and
conversations without feeling excluded, fearful, attacked,
isolated, outnumbered, unheard, held at a distance,
stereotyped, or feared because of my sexual orientation.
8. I am never asked to speak for everyone who is
heterosexual.
9. I can be sure that my classes will require curricular
materials that testify to the existence of people with my
sexual orientation.
10. People don't ask why I made my choice of sexual
orientation.

11. People don't ask why I made my choice to be public
about my sexual orientation.
12. I do not have to fear revealing my sexual orientation to
friends or family. It's assumed.
13. My sexual orientation was never associated with a closet.
14. People of my gender do not try to convince me to
change my sexual orientation.
15. I don't have to defend my heterosexuality.
16. I can easily find a religious community that will not
exclude me for being heterosexual.
17. I can count on finding a therapist or doctor willing and
able to talk about my sexuality.

18. I am guaranteed to find sex education literature for
couples with my sexual orientation.
19. Because of my sexual orientation, I do not need to worry
that people will harass me.
20. I have no need to qualify my straight identity.
21. My masculinity/femininity is not challenged because of my
sexual orientation.
22. I am not identified by my sexual orientation.
23. I can be sure that if I need legal or medical help, my
sexual orientation will not work against me.
24. If my day, week, or year is going badly, I need not ask of
each negative episode or situation whether it has sexual
orientation overtones.

25.Whether I rent or I go to a movie theater, I can be sure I
will not have trouble finding my sexual orientation
represented.
26. I am guaranteed to find people of my sexual orientation
represented in the curriculum, faculty, and administration.
27. I can walk in public with my significant other and not
have people double-take or stare.
28. I can choose to not think politically about my sexual
orientation.
29. I can remain oblivious of the language and culture of
LGBT folk without feeling in my culture any penalty for such
oblivion.

30. I can go for months without being called “straight.”
31. I'm not grouped because of my sexual orientation.
32. My individual behavior does not reflect on people who
identity as heterosexual.
33. In everyday conversation, the language my friends and I
use generally assumes my sexual orientation.
34. People do not assume I am experienced in sex or that I
even have it merely because of my sexual orientation.

Excerpted from: : http://www.cpt.org/files/Undoing%20Heterosexism%20-
35. I can kiss a person of the other gender without being
watched and stared at.
36. Nobody calls me straight with maliciousness.
37. People can use terms that describe my sexual orientation
and mean positive things (i.e., "straight as an arrow",
"standing up straight" or "straightened out") instead of
demeaning terms (i.e, "that's so gay" or being "queer").
38. I am not asked to think about why I am straight.
39. I can be open about my sexual orientation without
worrying about my job.

Intersected with Race
Excerpted from: Devon Carbado
1. Whether on TV of in movies, (white) heterosexuality is
usually affirmed as healthy and/or normal. (Black
heterosexuality and family arrangements are still, to some
degree, perceived as deviant.)
2. A husband and wife can comfortably express affection in
any social setting, even in a predominantly LGBT one.
3. The children of a heterosexual couple will not have to
explain why their parents have different genders – that is,
why they have a mummy and a daddy.
4. (White) heterosexuals are not blamed for creating and
spreading HIV/AIDS (though Africans – as a collective group
– are blamed.

5. Black heterosexual males did not have to worry about
whether they would be accepted at the Million Man March.
6. Friends of heterosexuals generally do not refer to
heterosexuals as their “straight friends” (though many white
people often refer to their “black,” “Latino/a,” “Asian,” or
“Native American” friends).
7. A heterosexual couple can enter a restaurant on their
anniversary and be fairly confident that staff and other diners
will warmly congratulate them if an announcement is made
(though the extent of the congratulation and the nature of the
welcome might depend on the racial identities of the couple).
8. Rap artists do not make songs suggesting that
heterosexuals should be shot or beaten up because they are
heterosexual.

9. Within the black community, black male heterosexuality
does not engender comments like “what a waste,” “there goes
another good black man,” or “if they’re not in jail, they’re
faggots.”
10. Child molestation by heterosexuals does not confirm the
deviance of heterosexuality (though if the alleged molester is
black, the alleged molestation becomes evidence of the
deviance of black [hetero]sexuality).
11. Black male heterosexuality does not undermine a black
heterosexual male’s ability to be a role model for black boys.
12. Children will be taught in school, explicitly or implicitly,
about the “naturalness” of heterosexuality. (They will also be
taught to internalize the notion of white “normativity.”)
13. Heterosexuals are not denied custody or visitation rights
of their children because they are heterosexuals.

14.A black heterosexual couple would be welcomed as
members of any black church.
15. Heterosexuality is affirmed by most religious traditions.
16. A black heterosexual does not have to choose between
being black and being heterosexual.
17. Few will take pity on a heterosexual on hearing that they
are straight, or feel the need to say,“That’s okay” (though it is
not uncommon for a black person to hear,“It’s okay that
you’re black” or “We don’t care that you’re black” or “When
we look at you, we don’t see a black person”).
18. (Male) heterosexuality is not considered to be
symptomatic of the “pathology” of the black family.

19. (White) heterosexuals do not have to worry over the
impact their sexuality will have personally on their children’s
lives, particularly as it relates to their social lives (though black
families of all identity configurations do have to worry about
how race and racism will affect their children’s well-being).
20. Heterosexuals do not have to worry about being “bashed”
for being heterosexual after leaving a social event with other
heterosexuals (though black people of all sexual orientations
do have to worry about being “racially bashed” on any given
day).
21. Every day is (white) “Heterosexual Pride Day.”

Examples of Cisgender Privileges
Excerpted from: Samuel Killerman
1. Use public restrooms without fear of verbal abuse, physical
intimidation, or arrest.
2. Use public facilities such as gym locker rooms and store
changing rooms without stares, fear, or anxiety.
3. Strangers don’t assume they can ask you what your genitals
look like and how you have sex.
4. Your validity as a man/woman/human is not based on how
much surgery you’ve had or how well you “pass” as non-
transgender.
5. You have the ability to walk through the world and generally
blend-in, not being constantly stared or gawked at, whispered
about, pointed at, or laughed at because of your gender
expression.

6. You can access gender exclusive spaces such as the Michigan
Womyn’s Music Festival, Greek Life, or Take Back the Night and not
be excluded due to your trans status.
7. Strangers call you by the name you provide, and don’t ask what
your “real name” [birth name] is, and then assume that they have a
right to call you by that name.
8. You can reasonably assume that your ability to acquire a job, rent
an apartment, or secure a loan will not be denied on the basis of
your gender identity/expression.
9. You have the ability to flirt, engage in courtship, or form a
relationship and not fear that your biological status may be cause
for rejection or attack, nor will it cause your partner to question
their sexual orientation.
10. If you end up in the emergency room, you do not have to worry
that your gender will keep you from receiving appropriate
treatment, or that all of your medical issues will be seen as a result
of your gender.

11. Your identity is not considered a mental pathology
(“gender identity disorder” in the DSM IV) by the
psychological and medical establishments.
12. You have the ability to not worry about being placed in a
sex-segregated detention center, holding facility, jail or prison
that is incongruent with your identity.
13. You have the ability to not be profiled on the street as a
sex worker because of your gender expression.
14. You are not required to undergo an extensive
psychological evaluation in order to receive basic medical care.
15. You do not have to defend you right to be a part of
“Queer,” and gays and lesbians will not try to exclude you
from “their” equal rights movement because of your gender
identity (or any equality movement, including feminist rights).

16. If you are murdered (or have any crime committed against you),
your gender expression will not be used as a justification for your
murder (“gay panic”) nor as a reason to coddle the perpetrators.
17. You can easily find role models and mentors to emulate who
share your identity.
18. Hollywood accurately depicts people of your gender in films
and television, and does not solely make your identity the focus of
a dramatic storyline, or the punchline for a joke.
19. Be able to assume that everyone you encounter will understand
your identity, and not think you’re confused, misled, or hell-bound
when you reveal it to them.
20. Being able to purchase clothes that match your gender identity
without being refused service/mocked by staff or questioned on
your genitals.
21. Being able to purchase shoes that fit your gender expression
without having to order them in special sizes or asking someone to
custom-make them.

22. No stranger checking your identification or drivers license
will ever insult or glare at you because your name or sex does
not match the sex they believed you to be based on your
gender expression.
23. You can reasonably assume that you will not be denied
services at a hospital, bank, or other institution because the
staff does not believe the gender marker on your ID card to
match your gender identity.
24. Having your gender as an option on a form.
25. Being able to tick a box on a form without someone
disagreeing, and telling you not to lie. Yes, this happens.
26. Not fearing interactions with police officers due to your
gender identity.
27. Being able to go to places with friends on a whim knowing
there will be bathrooms there you can use.

28. You don’t have to convince your parents of your true
gender and/or have to earn your parents’ and siblings’ love
and respect all over again.
29. You don’t have to remind your extended family over and
over to use proper gender pronouns (e.g., after transitioning).
30. You don’t have to deal with old photographs that did not
reflect who you truly are.
31. Knowing that if you’re dating someone they aren’t just
looking to satisfy a curiosity or kink pertaining to your gender
identity (e.g., the “novelty” of having sex with a trans* person).
32. Being able to pretend that anatomy and gender are
irrevocably entwined when having the “boy parts and girl
parts” talk with children, instead of explaining the actual
complexity of the issue.

Sherry Watt’s “Privilege Identity
Exploration” (PIE) Model
When raising and discussing issues of
oppression and privilege, a number of types
of resistance may emerge:

 Denial – “It’s not heterosexual privilege. I worked hard for
everything I have gained.”
 Deflection – “They can’t expect the dominant culture to
change for them. If someone is going to live in America, then
they need to understand that we were founded by white
heterosexual cisgender Christian Europeans, that our
founding fathers were these identities, and the majority
rules.”
 Rationalization – “My relatives arrived in the United States
after these norms were made, and I had nothing to do with
them.”
 Intellectualization – “I am opposed to hate groups. Martin
Luther King Jr. and Harvey Milk were my heroes. Beside, my
best friend is a transman.”

 Principium – “As I see it, cisgender heterosexual people’s
cultures have created some of the greatest civilizations in
the world, and other cultures can learn a lot from these
cultures. Besides, if more people were LGBTQ, the human
race would soon be extinct.”
 False Envy – “Actually, heterosexual and cisgender people
are the victims.We should be talking about reverse
discrimination.”
 Minimalization – “LGBTQ people all have the same
chances to succeed as heterosexual and cisgender people
do. It’s not about identity. It’s about motivation and
intelligence. Besides, heterosexism and cissexism used to be
problems, but are no longer problems today.”
 Benevolence – “I treat everyone with respect. I don’t see
people’s identities.”

HOW HCBIA
(Heterosexism, Cissexism,
Biphobia, Intersex Oppression,
& Asexual Oppression)
HURTS US ALL
From: Warren J. Blumenfeld, Homophobia: HowWe All Pay the Price

No one can put a chain about the
ankle of another person without at
last finding the other end fastened
about their own neck.
Frederick Douglass

HCBIA restrict communication
with a significant percentage of the
population and more specifically
limit family relationships.

HCBIA conditioning compromise the
integrity of heterosexual and
cisgender people by pressuring them
to treat others badly, which are
actions contrary to their basic
humanity.

HCBIA lock all people into rigid
gender-based roles, which inhibit
creativity and self expression.

HCBIA inhibit one’s ability to
form close, intimate
relationships with members of
one’s own sex.

HCBIA can be used to stigmatize, silence,
and, on occasion, target people who are
perceived or defined by others as lesbian,
gay, bisexual, asexual, transgender, or
intersex (LGBTIA), but who are in
actuality, heterosexual or cisgender.

HCBIA are causes of premature sexual
involvement, which increase the chances of teen
pregnancy and the spread of sexually
transmitted diseases.Young people, of ALL
sexual and gender identities, are often
pressured to become HETEROSEXUALLY
active and CISGENDER expressive to prove to
themselves and others that they are “normal.”

HCBIA (along with racism, sexism,
classism, sexphobia – fear and
revulsion of sex) inhibit a unified and
effective governmental and societal
response to HIV/AIDS.

HCBIA, combined with sexphobia, results in
the elimination of discussions of the lives,
sexuality, and gender identities and
expressions of LGBATI people as part of
school-based sexuality education, keeping
vital information from all students. Such a
lack of information can kill people in the age
of HIV/AIDS.

HCBIA diverts energy and
attention from more
constructive endeavors.

Societal HCBIA prevent some LGBTIA
people from developing authentic self
identities and add to the pressure to marry
someone of another sex, which in turn
place undue stress and oftentimes trauma
on themselves as well as their heterosexual
and cisgender spouses, and their children.

HCBIA prevent heterosexuals and cisgender
people from accepting the benefits and gifts
offered by LGBATIA communities: theoretical
insights, social and spiritual visions and options,
contributions in the arts and culture, to
religion, to education, to family life, indeed to all
aspects of society.

HCBIA inhibit appreciation of other types
of diversity, making it unsafe for everyone
because each person has unique traits not
considered mainstream of dominant.
Therefore, we are all diminished when any
one of us is demeaned.

In Germany they first came for the
Communists,
and I didn't speak up because I wasn't a
Communist.
Then they came for the Jews, and I didn't
speak up because I wasn't a Jew.
Then they came for the trade unionists,
and I didn't speak up because I wasn't a
trade unionist.
Then they came for the Catholics, and I
didn't speak up because I was a Protestant.
Then they came for me —
and by that time no one was left to speak
up.
Rev. Martin Niemoeller

 Be aware of the generalizations you make;
assume there are LGBTIA people where
you go to school, where you work, etc.
 Notice the times you disclose your
heterosexuality if you are heterosexual &
your cisgender identity & expression.
 Read positive LGBTIA books and
periodicals.

 Wear pro-LGBTIA buttons and T-shirts, and
display posters.
 Attend LGBTIA cultural and community
events.
 Challenge sexist, heterosexist, biphobic,
asexist, intersexist, and cissexist jokes and
name calling.
 Financially support LGBTIA groups &
organizations.

• Use inclusive, affirming, and gender-inclusive
language (“hir,” “ze,” “they”) when referring
to sexuality and human relationships in
every-day speech, on written forms, etc. Say
the words “lesbian,” “gay,” “bisexual,”
“transgender,” “intersex,” “asexual” each day
in a positive way.
• In addition, be sensitive to the personal
pronouns to which people wish to be
referred.

• Include “sexual identity” and “gender
identity and expression” as protected
categories in your anti-discrimination
policies.
• Extend Partnership benefits to LGBTIA
employees on par with heterosexual
employees.

• Monitor politicians, the media, and
organizations to ensure accurate
coverage of LGBTIA issues.
• Work and vote for candidates, including
school boards, taking pro-LGBTIA
stands.

• Initiate serious discussions, coordinate
workshops, and include material in
educational curricula on the topic of
Heterosexism and Cissexism, and LGBTIA
and Queer Studies age appropriately,
across the academic disciplines, from
preschool through advanced university
graduate programs.

• Gender Inclusive Facilities: Schools
and businesses are encouraged to
provide gender inclusive facilities,
including restrooms and changing
rooms. Most gender inclusive facilities
people are advocating include primarily
single-user lockable restrooms.These
types of facilities substantially increase
safety for all users.

• Implement and participate in a “Safe
Space” or “Safe Zone” or “Brave Zone”
Program in your school or workplace.

• Schools and communities are encouraged
to offer school- and community-based
support groups for LGBTIA and
heterosexual youth, sometimes known as
“GSAs” or GSTAs.“

REFERENCES
 Blumenfeld,W. J. (2013). Introduction to Heterosexism. In M.Adams,W. J.
Blumenfeld, R. Castañeda, H. Hackman, M. Peters, and X. Zúñiga. (Eds.). Readings
for diversity and social justice (Third Edition). NewYork: Routledge.
 Blumenfeld,W.J. (1992). Homophobia: How we all pay the price. Boston: Beacon
Press.
 Carbado, Devon W. (2005). Privilege. In E.P. Johnson, M.S. Henderson (eds.),
Black Queer Studies:A Critical Anthology, (pp. 190-206). Durham, NC: Duke
University Press.
 Cooley, C. H. (1902). Human nature and the social order. NewYork: Charles
Scribner's Sons
 Crenshaw, K.W. (1994). Mapping the Margins: Intersectionality, Identity Politics,
andViolence against Women of Color". In: M.A. Fineman & R. Mykitiuk, Eds. The
public nature of private violence, NewYork: Routledge, pp. 93-118.
 Douglass, F. (1845, 1982). Narrative of the life of Frederick Douglass, an American
Slave, written by himself. Mineola, NY: Dover Publications.
 Erikson, E. (1968). Identity, youth, and crisis. NewYork: Norton.
 Foucault, M. (1980). The history of sexuality, Part 1 (R. Hurley,Trans.). NewYork:
Vintage Books.

REFERENCES
 Gramsci,A. (1971). Selections from the prison notebooks (Q. Hoare & G. N.
Smith,Trans.). NewYork: International.
 Hardiman, R., & Jackson, B. (1997). Conceptual foundations for social justice
courses. In M.Adams, L.A. Bell, P Griffin (Eds.), Teaching for diversity and social
justice (pp. 16-29). NewYork: Routledge.
 Killerman, S.: http://itspronouncedmetrosexual.com/2011/11/list-of-
cisgender-privileges/ (Retrieved 9/12/2015)
 Lorde,A. (1984). Sister outsider. Berkeley: Crossing.
 Mackey, N. (1992).“Other: From noun to verb,” Representations, 32, pp. 51-
70.
 McIntosh, P. (1988).White privilege and male privilege:A personal account of
coming to see correspondences through work in women’s studies.Wellesley,
MA:Wellesley College Center for Research onWomen.
 Spring, J. (2004). Deculturalization and the struggle for equality:A brief history of
the education of dominated cultures in the United States (4th ed.). NewYork:
McGraw-Hill.

REFERENCES
 Tatum, B. D. (1997). Why are all the black kids sitting together in the cafeteria?
NewYork: Basic Books.
 Tong, R. (1989). Feminist thought:A comprehensive introduction. Boulder, CO:
Westview Press.
 Watt, S. K. (2007). Difficult dialogues, privilege, and social justice: Uses of the
Privileged Identity Exploration (PIE) Model in student affairs practice. College
Student Affairs Journal, 26(2). 114-126.
 Woolfolk,A. (2004). Educational psychology (9th ed.). Boston: Pearson.
 Young, I. M. (1990). Justice and the politics of difference. Princeton, NJ:
Princeton University Press.

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