Outreach Correspondents use their bountiful charisma (and sometimes terrifyingly undying enthusiasm) to share PRISM and expand our volunteer base. < Return to Task Forces Outreach Task Force (OTF) The Outreach Task Force coordinates events and other activities to spread awareness of the amazing work PRISM does and build connections with the community. Our outreach correspondants are spreading the word, one connection at a time. About Members Programs Join What does the Outreach Task Force do? The Outreach Task Force coordinates events and other activities to spread awareness of the amazing work PRISM does and builds connections with the community. Who makes up the Outreach Task Force? Outreach Director The Outreach Director helps get the word out about PRISM at events and online! From volunteer recruitment to coordinating in-person events, the love and soul they provide makes PRISM all the more lively. Volunteer Outreach Correspondents The social butterflies of PRISM's membership, Outreach Correspondents share PRISM by actively seeking out volunteers, donors, and supporters through social media or at Outreach events. How does the Outreach Task Force share PRISM? Get The Word Out Events One of the most prominent methods that Outreach Correspondents gain support for PRISM is through Get The Word Out events, where volunteers go out into the community to share PRISM and answer questions. These can be markets, festivals, fundraisers, and more! And More! Our Outreach Task Force is always developing new ways to get the word out about PRISM. Check back here or sign up for our newsletter to find out about future initiatives! How do I join the Outreach Task Force? Interested in helping out? We'd love to have you. You can start by filling out a Volunteer Application Form , applying to one of the many positions in the Outreach Task Force, or contacting us directly. Back to Top About Members Join

< Back to School Policy Hub Where to Find Support Where do I turn to for support? Whether you are questioning your sexuality/gender identity or need help navigating issues specific to the LGBT community, there is always a place to turn to. Family Sometimes the closest people to you can be the best option to talk to. While friendships may not last forever, family members often have a strong, life-long bond. However, if this is not an option you feel comfortable with or you know you won’t receive the support you need, another outlet may be more suitable. Peers Part of the shift into adolescence (which, in many cases, is when people begin exploring their sexuality and gender identity) is transitioning from a reliance on your immediate family to a reliance on your chosen family: your friends. Reliable, steadfast friends will provide you with encouragement and support. Those who don't are better off removed from your life. Guidance Counselors If you are a student, a guidance counselor can be a great option to seek out support. Their job is to guide, help, and support you. In many schools (including those in Palm Beach County), counselors are barred from disclosing your sexuality or gender identity so long there is not an immediate indication of the intent to self-harm or harm others. If you feel comfortable enough then a guidance counselor could be a great option. Therapy Licensed therapists can be a great outlet for more than just sexuality and gender identity. It's important to research their experience with LGBT issues. Unfortunately, one hurdle preventing many from seeking therapy is cost. If you're uninsured, you can find affordable mental health services at local community mental health centers or online through telehealth services. Support Groups If you feel that none of the above options are accessible to you. A support group may be the best resource. Support groups are comprised of people who all face similar problems, so it can be a great way to talk about your feelings and get guidance. PRISM If everything that we've stated is inaccessible or uncomfortable for you, PRISM is a great mode of support. PRISM's general volunteer meetings involve mental health check-ins every week. PRISM prides itself in promoting a safe, welcoming environment for everyone involved. Join PRISM's safe and welcoming Discord today!

< Return to Open Positions Video Editor We recommend reading more about our task forces before starting your application. Please select the following option below: Video Editor Position Title Please select the requested option Want to apply for a different position? Click here to browse what's available. Have a question about open positions? Contact us at: careers@prismfl.org Video Editors transform raw footage into engaging videos that bring PRISM’s campaigns and events to life. PRISM produces a wide range of digital content to educate and mobilize our community. Video Editors work within the Content Creation Task Force to craft compelling video stories from event footage, campaign materials, and social media content. Candidates local to Broward, Miami-Dade, or Palm Beach are strongly preferred. Pay: $50 Short-Form Video Edit $100 Long-Form Video Edit $125 Rush Video Edit Responsibilities: Edit short-form video content for social media, including reels, TikToks, and promotional videos Edit event recap videos and campaign-related content Add captions, motion graphics, transitions, and other visual elements when appropriate Ensure videos align with PRISM’s visual style and brand guidelines Work closely with videographers and content creators to maintain storytelling continuity Deliver edited videos within agreed timelines Qualifications: Proficiency in Adobe Premiere Pro and / or After Effects Experience editing social media content or event footage Ability to incorporate text, graphics, and audio effectively into videos Strong attention to detail and storytelling ability Exposure to LGBTQ+ issues, BIPOC and LatinX history, or sexual health Video Editors are welcome to include work created for PRISM in their personal portfolios. PRISM is an Equal Opportunity Employer. We will consider applicants for this position without regard to race, color, religion, creed, ethnicity, national origin, sex, age, gender identity or expression, sexual orientation, marital status, HIV and/or STI status, disability, genetic information, veteran status, or any other status or condition protected by applicable federal, state, or local law. Women, people of color, LGBTQ+ people, young people, and members of other historically disenfranchised populations are strongly encouraged to apply. Next

< Return to Open Positions STI Clinic Search Manager We recommend reading more about our task forces before starting your application. Please select the following option below: STI Clinic Search Manager Position Title Please select the requested option Want to apply for a different position? Click here to browse what's available. Have a question about open positions? Contact us at: careers@prismfl.org PRISM relies on the dedicated contributions of volunteers to further its initiatives. The Survey Program Manager oversees the STI Clinic Search within our Research Task Force. Currently, this is an unpaid volunteer position. What you get: An opportunity to make a difference in the LGBTQ+ community, improve your leadership skills, a chance to make an impact, and a new experience to add to your resume. Responsibilities: Expand and maintain PRISM’s database of free and low-cost STI testing centers Oversee the STI Clinic Vetting program and its volunteers Recruit testing sites for the Certified Partner Program and ensure they meet and maintain all requirements for participation Qualifications: Experience with STI testing, prevention, or outreach Experience with Google Suite (Sheets, Docs, Slides, etc.) Management experience preferred Exposure to LGBT issues, sexual health/public health, or gender and sexuality PRISM is an Equal Opportunity Employer. We will consider applicants for this position without regard to race, color, religion, creed, ethnicity, national origin, sex, age, gender identity or expression, sexual orientation, marital status, HIV and/or STI status, disability, genetic information, veteran status, or any other status or condition protected by applicable federal, state, or local law. Women, people of color, LGBTQ+ people, young people, and members of other historically disenfranchised populations are strongly encouraged to apply. Next

< Back to School Policy Hub AAPI Youth and Mental Health [Content Warning: Mention of suicide and self-harm statistics in regards to racial discrimination.] Loneliness and Alienation The Statistics Why AAPI Mental Health Isn’t Taken Seriously Coping and Resources Conclusion Loneliness and Alienation Asian-American/Pacific Islander person staring somberly outside a window. (Image Source: Photo by Nate Neelson on Unsplash ) AAPI Youth have struggled to grapple with their identities. The vicious pressure at a young age to assimilate with “regular society” while also living up to familial expectations and tradition forces them to overextend themselves. It does not help that racial discrimination from peers and strangers is common, as AAPI fall victim to the assumption that they are foreign (despite not always being foreign-born) and therefore inferior based off their race. Unfortunately, these situations that are all-too-familiar can lead to a feeling of alienation and the need to internalize your true identity, feelings, and aspirations. The same thing can be said for LGBTQ+ Youth who are Asian American/Pacific Islanders, and add to that profound sense of isolation. The Statistics The Trevor Project conducted a study which reported on AAPI LGBTQ+ Youth in connection with Mental Health. The report includes that self-harm is reported by 55% of AAPI LGBTQ+ Youth, with rates being higher among ones who identify as transgender/non-binary or are Pacific Islanders/Native Hawaiians. It is also said that overall, 40% of AAPI LGBTQ+ Youth have “seriously considered suicide in the past year,” with a higher rate among Pacific Islanders/Native Hawaiians, Korean-Americans, and Filipino-Americans in the 40-49% range. The National Alliance on Mental Illness says that “AAPI have the lowest [care-seeking] rate out of any racial/ethnic group,” bringing to attention the unfortunate racial disparity when it comes to mental health services of people of color and the stress of having to prove oneself constantly due to systemic racism, stereotypes like the model minority myth, and family expectations. Model Minority Myth The model minority myth is the inaccurate idea that Asian Americans possess innate qualities and behaviors which make them academically superior to other minority groups... [Read More] Why AAPI Mental Health Isn’t Taken Seriously (And Why You Should Care) Familial Expectations AAPI Culture is incredibly diverse, so values highly differ among a mosaic of lifestyles. However, it is not uncommon for the more rigid, family-oriented cultures among them to emphasize a heteronormative standard; hence a lot of queer relationships or non-conformity is often shunned. AAPI might often feel the need to appeal to their family’s traditional way of life, having to choose between shameless individuality in exchange for being “invisible” or acceptance from the world in exchange for self-love/actualization. According to an article from the American Psychological Association: “Twenty-four participants described experiences of conflict with their AA families regarding their sexual orientation, coming out, and/or relationships. The level of participants’ disclosure of their sexual orientation to family and degree of relational conflicts varied according to their parents’ degree of [awareness or acceptance]. For participants who were not out to their family it seemed to create ‘pressure on the home front, being unable to be who I truly am with my parents.’” Societal Expectations The assumption (referred to as the model minority myth ) that AAPI are given special treatment simply because they are statistically more successful in academics and other fields gives leeway to harmful stereotypes. It also: Treats AAPI like a monolith despite their diverse set of cultures, languages and beliefs Delegitimizes race-based traumatic stress that AAPI face throughout their lives, and belittles it to some minor inconvenience with no major effect (which is textbook example of gaslighting, wake up.) Puts down other racial/ethnic groups who experience race-based scrutiny, bullying, and traumatic stress. Adds onto unrealistic expectations already put onto AAPI. As previously stated, this pressure can lead to a very heightened feeling of isolation and identity confusion. AAPI might not seek out mental health services for many reasons, whether it be shame or stigma, a language barrier, or certain faiths and beliefs. Another major reason is that non-Western medicine or practices are sought out more often among AAPI, especially by ones who are First-generation immigrants. Everyone should be aware of the importance of mental health, and a real focus has to be made to offer mental health resources for people of color who are affected by systemic racism. As Kevin Wong, the Trevor Project’s VP of Communications, said in reference to the survey on LGBTQ+ AAPI Youth: “These data points show a critical need to invest in–whether it’s resources or suicide prevention efforts–for youth that are culturally responsive and reflect those diverse identities.” Coping and Resources The trauma of being discriminated against, shunned, and alienated can take such tolls on an AAPI Youth, while also taking into account Queer AAPI. However, there is a light in the darkness. A 2015 article (Sung et al.) says: “[The] multiple minority identities [of Queer AAPI] can also be sources of strength and coping to manage stigma-related stress in their daily lives. [They] may obtain more flexible and adaptable views in responding to life events because they have been exposed to both Asian and Western values and perspectives on their life experiences (pg. 3).” A way of coping is surrounding yourself with other AAPI Youth, or joining heritage clubs or GSAs. That way you will be around people your age and be able to talk about your experiences and struggles. If you are not the social type, another way you can deal with this is reading or finding curated resources online. It is okay to reach out with credible organizations like these; they are dedicated to helping you and making you seen. Here is a PDF (with clickable links) from the Mental Health Coalition with a myriad of resources. Conclusion AAPI are tired of having to leave it up to ourselves and having to carry the burden of many worlds all on our own. However, there is no change if we give into the shame that has been instilled into us. I dream of a world where people of color get the proper help and reparations they need. That we’ll be able to say “I’m Asian” from the highest mountain, with zero shame, and no pit in the stomach. That world is far, but it isn’t out of reach. Reference The Trevor Project. (n.d.). The Mental Health and Well-Being of Asian American and Pacific Islander (AAPI) LGBTQ Youth . Retrieved May 23, 2022, from https://www.thetrevorproject.org/wp-content/uploads/2022/04/AAPI-LGBTQ-Youth-Mental-Health-Report.pdf National Alliance on Mental Illness. (n.d.). Asian American and Pacific Islanders . Retrieved May 23, 2022, from https://www.nami.org/Your-Journey/Identity-and-Cultural-Dimensions/Asian-American-and-Pacific-Islander Yi, V., & Museus, S. D. (2015, December 30). Model Minority Myth . Wiley Online Library. Retrieved May 23, 2022, from https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118663202.wberen528 AAPI Women Lead [aapiwomenlead]. (2022, May 12). Coverage on an NBC News Articles covering a recent Trevor Project survey conducted on AAPI LGBTQ+ youth. [Instagram post]. Instagram. https://www.instagram.com/p/CdeO5UEJ70N/?igshid=YmMyMTA2M2Y= Sung, M. R., Szymanski, D. M., & Henrichs-Beck, C. (2015). Challenges, coping, and benefits of being an Asian American lesbian or bisexual woman . https://www.apa.org/pubs/journals/features/sgd-sgd0000085.pdf

< Return to STI Clinic Search AHF Wellness Center - Wilton Manors Call: (877) 259-8727 Website: https://www.freestdcheck.org/locations/fl-wilton-manors/ Have you been tested here? Fill out our STI Clinic Vetting Survey to tell us about your experience! 2097 Wilton Dr, Wilton Manors, FL 33305, USA Hours: Today (Fri): 10:00 a.m. - 6:00 p.m. Sat: 10:00 a.m. - 5:00 p.m. Sun: Closed Mon: Closed Tues: Closed Wed: 10:00 a.m. - 6:00 p.m. Thurs: Closed CLOSED NOW Free Testing Walk-Ins Accepted Free Condoms PrEP On-Site PrEP Referral Parking type: Street Free Parking Tests Offered: HIV Chlamydia Gonorrhea Syphilis

Learn all about being gay and the gay community! From sexuality basics to famous figures and more. < Return to Resources Gay Resources Learn all about being gay and the gay community! The Basics Sexual Orientation Basics Sexual orientation is a person's gender identity in relation to the gender to which they are attracted. Learn More Coming Out Tips Check out our tips and advice for how to come out safely. Learn More Gay What does it mean to be gay? The word gay is a broad, inclusive term that encompasses people who experience same-gender attraction. Learn More History Homosexuality In Ancient China Learn about Homosexuality in Ancient China, how gender and class affected same-sex relationships and the history of the term "cut-sleeve." Learn More Homosexuality in Ancient Europe Although "homosexuality" is a modern term, same-gender attraction has been documented since ancient times. Learn More The Fight for Marriage Equality For decades, the LGBTQ+ community fought for marriage equality. Here's the story of that struggle. Learn More Homosexuality in the Pre-colonial Americas Learn about how homosexuality is intrinsically linked with the diverse gender structure of native tribes. Learn More Homosexuality in Medieval Europe Learn about the history and laws surrounding homosexuality in Medieval Europe. Learn More AIDS Crisis The AIDS Crisis ravaged the LGBTQ+ community for decades, and the government did little to help. Learn More 1 2 3 1 ... 1 2 3 ... 3 Gay Pride Quick View PRISM Pride Backpack: Gay Price $48.00 Quick View PRISM Pride Notebook: Gay Price $16.50 Quick View PRISM Pride Magic Mug: Gay Price $16.00 Quick View PRISM Pride Face Mask: Gay Price $19.50 Quick View PRISM Pride Shirt: Gay Price $36.50 Quick View PRISM Pride Sweatshirt: Gay Price $45.50 1 2 3

< Back to School Policy Hub Colorism What is Colorism? Colorism vs. Racism Harmful Effects Who is Impacted? Combating Colorism Conclusion What is Colorism? Colorism is the discrimination or prejudice against people of color that typically occurs amongst people of the same racial or ethnic group. Colorism, also known as shadeism, causes members of the same race to be treated differently due to social implications and cultural meanings attached to darker skin tones. Colorism vs. Racism Colorism pertains to prejudiced attitudes and discriminatory acts against people based on their skin tone. Racism relates to prejudiced attitudes and discriminatory actions against people based on their perceived or actual race. People of the same race can have different skin tones, while people of other races could have the same skin tone. In the case of colorism, two people of the same race but utterly different skin tones are treated differently. With racism, two people of varying races but identical skin color are treated differently. Harmful Effects Countless research has shown that across ethnic and racial groups, light-skinned people of color have an advantage over darker-skinned people of color. Even when including background variables such as socioeconomic status and parental dynamics, colorism is primarily related to institutional racism across the USA and could not exist without it. Colorism negatively impacts one’s self-esteem, beauty standards, and relationships. Usually, when faced with racism, people of color can turn to their communities for support, but that is not necessarily the case with colorism. People subjected to colorism may experience self-hatred related to the negative attention they receive for having a darker skin tone. Who is Impacted? Colorism does not just affect the Black community but exists and is an issue within all communities of color. When colorism is discussed, it is often referred to as being an issue only within the black community; however, colorism does affect all people of color. Colorism is not something that white people experience themselves, but it is something that white people utilize to discriminate against people of color. In mainstream media, colorism is rarely discussed. However, when colorism is mentioned, it is often in terms of “black-on-black” discrimination. This is not the only case of colorism. White people discriminate against people of color based on their skin tone, even if someone is not outright saying it. For example, the lack of diverse representation in the entertainment industry and adequate makeup palette shades are both examples of colorism in action. Combating Colorism Colorism, similar to racism, can be combated with the conscious recognition of biases that we may have towards lighter skin tones. In the case of colorism, we must not judge people of color based on their skin tone’s lightness. Image Source: Unsplash Combatting colorism may seem simple, but it is not. Of course, we should all accept people of any race regardless of their skin tone. It seems evident that people should not be judged on their race or skin tone but on their character’s content. However, colorism is already integrated within multiple societies all over the world. An advertisement displaying an Indian woman using and promoting skin-lightening products. (Image Source: Neutrogena) Skin-Lightening For example, within Bollywood in India, it is common to use skin-lightening products to acquire the generally more "desired" skin tone. These skin-lightening products make up a multi-billion dollar industry within India. To combat colorism, we need to celebrate all races, regardless of skin tone, and stop supporting companies that sell pro-colorism products. Conclusion We must not elevate people because they have a lighter skin tone. It is important to remember that white people, or people of color with lighter skin tones, can still have negative characters. Judging people based on the color of their skin creates a detriment to people of color as a whole. References colorism . (n.d.). The Merriam-Webster.Com Dictionary. https://www.merriam-webster.com/dictionary/colorism Grant, C. S. G. (2020, November 21). What Is Colorism? Verywell Mind. https://www.verywellmind.com/what-is-colorism-5077380 Webb, S. L. (2020, February 29). Colorism vs. Racism: What’s the Difference? Colorism Healing. https://colorismhealing.com/colorism-and-racism/ Webb, S. L. (2013, September 13). Colorism - NCCJ . ColorismHealing. https://www.nccj.org/colorism-0 Hunter, M. H. (n.d.). The consequences of colorism. APA PsycNet. https://psycnet.apa.org/record/2012-27188-016 Nittle, N. K. N. (2021, March 21). The Harmful Effects of Colorism . ThoughtCo. https://www.thoughtco.com/the-effects-of-colorism-2834962 Thelwell, K. (2020, October 2). Poverty and Colorism in India . The Borgen Project. https://borgenproject.org/colorism-in-india/ Hannon, L. (2015). White Colorism. Social Currents , 2 (1), 13–21. https://doi.org/10.1177/2329496514558628

< Back to School Policy Hub Sterilization What is Sterilization? Tubal Ligation Vasectomy What is Sterilization? Sterilization can be defined as a “permanent method of birth control” for individuals who no longer wish to have the ability to reproduce and have children. There are two major methods of sterilization. The common procedure for people with a uterus is called tubal ligation , which involves disrupting the fallopian tubes. For those with testicles, the common procedure is a vasectomy . Tubal Ligation Procedure This image depicts the three different methods that could be used when performing a tubal ligation. The first is a cauterization in which the tubes are cut and then the ends are burned to prevent bleeding and promote healing. In the second, the tubes are simply cut and each end is tied to seal it closed. The third method involved no cutting of the tubes, but rather a small section is gathered and a tight band is placed around it to seal off any openings in the tube. (Image Source: PRISM FL, Inc/Amelia St. Peter) During a tubal ligation, a woman's fallopian tubes are either cut, tied, or blocked in order to prevent an egg from traveling from the woman’s ovaries to her uterus, as well as to prevent the sperm from traveling from the uterus through the fallopian tube where it would typically meet with an egg for fertilization, therefore preventing pregnancy. This procedure is commonly referred to as getting one's “tubes tied.” The procedure takes place while the patient is placed under general anesthesia, where the doctor will go in and tie both fallopian tubes. However, upon waking up, the patient is able to finish their recovery at home. Tubal ligation often involves one of two processes: a minilaparotomy, in which a small incision is made and fallopian tubes are pulled up for access, or a laparoscopy, in which a small device is inserted near the navel to view the reproductive organs, and another small incision is made where an instrument is inserted to perform the tubal ligation. After the procedure is complete and the patient has recovered, they can expect to continue to have regular menstrual cycles, periods, and sex. Effectiveness Tubal litigations are almost 100% effective, with less than 1% of women becoming pregnant after. However, upon the rare chance of successful fertilization, there is a high chance an ectopic pregnancy will occur. This is when a fertilized egg gets implanted within the fallopian tube rather than the uterus. These types of pregnancies are not viable and must be terminated for the mother’s health. While tubal ligations are seen as a permanent procedure, it is possible to reverse the surgery and “untie” one’s tubes. However, the possibility of fertilization and pregnancy is greatly reduced to a success rate of between 50%-80% according to John Hopkins Medicine. Vasectomy Procedure This image provides a visual of the male reproductive system showing the continuation from the testes (which are contained within the scrotum) up through the vas deferens and out the urethra. Each vas deferens is cut and sealed in order to prevent sperm from incorporating into the male’s semen. (Image Source: PRISM FL, Inc/Amelia St. Peter) During a vasectomy, the vas deferens are either cut, tied, or sealed to prevent sperm from traveling. The sperm, which are produced in the scrotum, usually travel via the vas deferens to be incorporated into a male’s semen for ejaculation. Since these tubes are disrupted, the sperm is no longer able to leave the scrotum. Therefore, the semen no longer contains any sperm which would normally be present and lead to possible fertilization. Typically, the procedure involves a general anesthetic and one or two small incisions near the scrotum in which each vas deferens is pulled through. Doctors will then cut out a small section of each tube and tie the ends back together, sealing the connection with heat. A further blockage forms during recovery as scar tissue builds up. Most vasectomies are reversible, but your chances of success are significantly reduced the longer you've had a vasectomy. Effectiveness When compared to female sterilization, vasectomies tend to be slightly more effective in preventing pregnancy. However, it typically takes around 2-4 months for a patient's semen to become sperm-free. Before that point, there is still a chance for fertilization, so couples should use alternative birth control methods or abstain from sexual intercourse to prevent an unwanted pregnancy. There are tests available to measure the sperm count within a male’s semen sample and confirm that none are present. Overall, there are very few risks involved with a vasectomy, and it is deemed an overall safer procedure than female sterilization. Some patients may experience minor bleeding or infection. However, there are no major risks involved in the procedure. Sexually Transmitted Infections While both female and male sterilization are very effective in preventing pregnancy, they do not prevent sexually transmitted infections and provide no barrier against contracting one. Because of this, individuals should continue to use either an internal or external condom in order to prevent the possible transmission of a sexually transmitted infection. References Sterilization for Women and Men . (2019). Acog.org. https://www.acog.org/womens-health/faqs/sterilization-for-women-and-men#:~:text=Sterilization%20is%20a%20permanent%20method,for%20men%20is%20called%20vasectomy Tubal Ligation . (2021). https://www.hopkinsmedicine.org/health/treatment-tests-and-therapies/tubal-ligation#:~:text=Tubal%20ligation%20is%20surgical%20procedure,fallopian%20tube%20to%20the%20uterus Tubal ligation - Mayo Clinic . (2021). Mayoclinic.org; https://www.mayoclinic.org/tests-procedures/tubal-ligation/about/pac-20388360#:~:text=During%20tubal%20ligation%2C%20the%20fallopian,t%20affect%20your%20menstrual%20cycle

< Back to School Policy Hub Pronouns 101 What is a Pronoun? Examples General Tips What is a Pronoun? Pronouns are used as a substitution for one's name when referring to a person. Examples of pronouns include she, he, they, I, and we. While no defined rules exist for pronouns, our pronouns often correlate to our gender identity and expression. This differs from your sex, which is a combination of biological attributes, including genetic, physical, and hormonal characteristics. Click here to read more about the difference between sex and gender. Examples People identify with various pronouns such as she/her, he/him, and they/them. They allow a conversation to flow and all parties to understand who someone is referring to without constantly repeating their name. She/Her/Hers These pronouns are typically used by individuals who identify as female. Example: “She looks happy.” “I love her style.” “That shirt is hers.” He/Him/His These pronouns are typically used by individuals who identify as male. Example: “He looks happy.” “Give this to him.” “I love his style.” They/Them/Theirs These pronouns are typically used by individuals who identify as nonbinary or don’t identify as male or female. Example: “They look happy.” “I love their style.” “That shirt is theirs.” As you meet new people, you may find they use different pronouns than these or even a combination of them. For example, someone may use she/they pronouns or she/he/they. It is important to respect one's pronouns and use them correctly. General Tips Don’t assume pronouns. It is best to ask for someone’s pronouns while meeting them. Asking someone's pronouns right off the bat can help avoid misgendering and miscommunication. It may seem awkward at first, but here is a quick phrase you can use to respectfully and simply ask someone's pronouns when introducing yourself: “Hi, my name is ____, and I use (he/him, she/her, they/them) pronouns.” This simple gesture ensures everyone feels validated and comfortable. Recognize all parts of someone’s pronouns. If someone uses more than one pronoun, such as she/they, try not to default to the “typical” pronoun “she” all the time. Rather, use a variation of both throughout the conversation. Putting in the effort to use all pronouns rather than only the ones you may be used to shows that you respect and validate their identity. Don’t be ashamed of making a mistake. If you accidentally use the wrong pronouns, simply acknowledge it and continue. Transitioning to using someone's new pronouns can be strange and difficult to adapt to. Even someone who is using new pronouns may mess up every now and then. Don’t focus on the mistake. Instead, swiftly correct yourself and continue the conversation. As long as you put in the effort and actively correct your mistakes, you are doing a great job, and it will eventually become second nature. References Merriam-Webster Dictionary . (2021). Merriam-Webster.com. https://www.merriam-webster.com/dictionary Pronouns 101 . (n.d.). https://assets2.hrc.org/files/assets/resources/HRC_ACAF_Pronouns_101_(1).pdf Pronouns 101 | LGBT Resource Center . (2016). Uccs.edu. https://lgbtresourcecenter.uccs.edu/pronouns-101

< Back to School Policy Hub Homosexuality in the Pre-colonial Americas The Dine (Navajo) The Culhua-Mexica (Aztecs) The Runa (Inca) and the Moche Overall Author's Note: I will never understand or be able to discuss this topic outside of the view of the colonizer. This is an unfortunate knowledge barrier that is better addressed than breached. Native people are in need of support on many fronts from non-native people, and I hope to write every word of this article to support, not rewrite, native history. If you are unfamiliar with the level of erasure that has taken place since European colonization, please understand that it greatly exceeds anything I will be able to portray. Whenever you see the term ‘colonized as,’ I am referring to the fact that the common names of the land and peoples we were taught to use in public school are all European constructs. Therefore, I am trying to use only the names used originally or retroactively by native people. Three things are apparent in the available sources of information about homosexuality* in the pre-colonial Americas; one is that while the modern LGBTQ+ community was largely established in the mid-twentieth century, queerness* existed hundreds of years ago. Two, homosexuality* is intrinsically linked with the diverse gender structure of native tribes. Three, the most accurate information on this topic is from native people. With that being said, this article will attempt to establish a partial picture of the queer* cultures that flourished hundreds of years ago. Indigenous Tribes of Turtle Island (colonized as North America) The Diné (colonized as the Navajo) is an active indigenous tribe on Turtle Island. Prior to European intervention, the Diné had a non-binary social structure incorporating four gender identities: women*, men*, feminine Nádleehi, and masculine Nádleehi. Nádleehi gender identities were determined as a person grew up and were typically not a birth assignment. A child in these cultures discovered how they wanted to express themselves based on their interests or “gifts” and partook in society in ways that suited them individually. Nádleehi tribe members were highly regarded and often held high social positions. We’wha was a lhamana of the Zuni tribe who lived in the 1800s and spent several months in Washington D.C as an esteemed guest. (Image Source: Pinterest) Other tribes had similar identities, like the Lhamana of the Zuni tribe and the Asegi of the Cherokee. A modern blanket term introduced to describe these identities is “two-spirit,” and while it is commonly used, it is not universally accepted by native peoples or equivalent to a queer identity. It is estimated that 155 tribes across Turtle Island embraced a multi-gendered culture. The expanded conceptions of identity in these societies seem to have overshadowed sexuality. While homosexual* relationships were common, they were not inherent. The Culhua-Mexica (colonized as the Aztecs) In particular, the stories of the civilizations in modern-day Mexico are almost exclusively accessed through a colonized perspective. The Spanish colonizers burned the libraries and destroyed much of the resources that would have provided access to objective truth. The Mexica held a vast empire that incorporated many different ethnicities and cultures. They had a complicated relationship with homosexuality*, particularly with the practice of sodomy. The levels of acceptance varied by region and ruler. A map of the Culhua Mexica (Aztec) empire at its height. (Image Source: Wikimedia Commons) It has been suggested that the laws banning homosexual* behavior in the empire were a tactic by the Mexica to separate conquered peoples in the region from their previous cultures and religions, which often had feminine two-spirit shamans. This implies that the Culhua-Mexica empire was not homophobic but trying to strip others of their rich, queer* past. A depiction of practitioners of sodomy being mauled in the street by the war dogs of conquistadors. (Image Source: The Lone Woman and Last Indians Digital Archive) We know that homosexuals* and two-spirit people were prevalent because of encounters between Hernan Cortés and the native people of the regions he explored. Cortés remarked in a letter to his King, “We know and have been informed without room for doubt that all practice the abominable sin of sodomy.” Bernal Diaz del Castillo, another conquistador, also quoted Cortés as saying, “...young men must cease to go about in female garments...” While these remarks are indicative of male-homosexuality*, there is no mention of female-homosexuality*. However, we can (reasonably) infer that these relationships took place given that the Mexica region also embraced an expanded gender foundation like the tribes to the north, which encompassed marriages and relationships between women*. Abya Yala (colonized as South America) The Runa (colonized as the Inca) and the Moche The Runa were the people that lived in the region of modern-day Peru. The language they spoke was Quechua. The name Inca, or Incan, actually comes from their emperor Sapa Inca, not the name for the people. The Runa empire reportedly held similar views on homosexuality* as the Mexica, yet both societies realistically failed to enforce these laws on a widespread basis. The term “Moche” is not used to describe a group of people by nationality or origin, but rather the creators of a distinctive form of art (mostly ceramic pots depicting artwork) found in and near the Runa empire. While sexually explicit artwork was destroyed en masse by the Spanish invaders, some artwork does survive today. Of what does exist of this art, there is a major collection that displays in full detail, gay-male* sex as well as other sexual positions that focused on female* pleasure rather than simple procreation. This is an interesting discovery and gives us just a small amount of insight into what homosexuality* was present in this region as well as all of Abya Yala. We can also infer that given the conditions on Turtle Island, Abya Yala societies carried similar notions and customs of homosexuality*. The queer* history of the rest of the continent exists somewhere, and likely among its indigenous people. Overall These societies had unique gender identities and sexualities that developed independently of the established gender binary in the Euro-colonized world. Much like in the crusades of the Middle Ages, the European invaders eradicated "opposing" cultures and demonized their practices. Dine Equality is a group working to undo hundreds of years of queer erasure and uplift LGBTQ+ natives to heal the damage in their community. You can find more information on their website: www.equalitynavajo.org . *The use of gendered language, the word queer, and the word homosexual is for clarity purposes. Still, it is important to consider that these concepts do not adequately describe indigenous cultures as they are euro-centric ideas. References Brundage, J. (1991). The Construction of Homosexuality. By David F. Greenberg. Chicago: University of Chicago Press, 1988. x 635 p. $29.95. Church History, 60(1), 148-149. doi:10.2307/3168572 Cortés Hernán, & Morris, J. B. (1991). Hernando Cortés, Five Letters, 1519-1526 (p. 25). W.W. Norton. del Castillo, B. D. (1844). The Memoirs of the Conquistador Bernal Diaz Del Castillo . (J. I. Lockhart, Trans.) (Vol. 1) (p. 119). J. Hatchard and Son. Epple, C. (1998). Coming to Terms with Navajo Nádleehí: A Critique of Berdache, "Gay," "Alternate Gender," and "Two-spirit". American Ethnologist , 25 (2), 267–290. https://doi.org/10.1525/ae.1998.25.2.267 Peabody Museum of Archaeology and Ethnology at Harvard University. (n.d.). Who Were "Moche?" . Peabody Museum. https://www.peabody.harvard.edu/node/2505 Smithers, G. D. (2014). Cherokee “Two Spirits”: Gender, Ritual, and Spirituality in the Native South. Early American Studies: An Interdisciplinary Journal , 12 (3), 626–651. https://doi.org/10.1353/eam.2014.0023 Vecchio, R. (2004, March 7th). Erotic Ceramics Reveal Dirty Little Secret. Los Angeles Times . https://www.latimes.com/archives/la-xpm-2004-mar-07-adfg-pottery7-story.html Wilson, T. (2011). CHANGED EMBRACES, CHANGES EMBRACED? RENOUNCING THE HETEROSEXIST MAJORITY IN FAVOR OF A RETURN TO TRADITIONAL TWO-SPIRIT CULTURE. American Indian Law Review,36 (1), 161-188. http://www.jstor.org/stable/41495705

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