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A great deal of victimization research has investigated factors that explain differences in fear of crime, including prior victimization, community disorder, and population density. A number of scholars have examined gender differences in fear, consistently finding that women experience greater levels of fear than men. Given the high level of violence against LGB people, particularly anti-LGB violence, it is surprising that no studies to date have considered sexual orientation differences in fear of violence.
Doug Meyer and I recently published an article on gender and sexual orientation differences in fear in the Journal of Homosexuality (April 2014). This was the first study to examine whether sexual minority (e.g., lesbian, gay, and bisexual [LGB]) people are more likely to report fear of crime and violence than heterosexuals. In light of the extensive work on women’s heightened levels of fear relative to men’s, we also considered whether sexual orientation differences in fear differed by gender. I briefly summarize our study below.
We used data from the General Social Survey, a nationally representative sample of adults in the US. Our outcome of interest was self-reports of fear at night. That is, whether respondents said yes to the following question: “Is there any area right around here – that is, within a mile of your residence – where you would be afraid to walk alone at night?”
We found that approximately one-third of adults reported being afraid to walk alone in their own neighborhood. As prior research has indicated, women were significantly more likely to report fear than men (44% compared to 19%). Similarly, sexual minoritiesand people of were significantly more likely than heterosexuals and non-Hispanic whites, respectively, to report being afraid to walk alone at night. These differences are displayed in the graph below.
Next, we assessed whether these initial sexuality differences in fear hold once accounting for gender, race and ethnicity, age, education, income, religiosity, urbanicity, and region. Indeed, even net of these other factors, sexual minorities were significantly more likely than heterosexuals to report fear at night. Women and Blacks and Latina/os were also significantly more likely to report such fear than men and non-Hispanic whites, respectively. We found other significant differences, as well: greater fear with decreasing income; and, greater likelihood of reporting fear among Southerners and those living in urban areas.
In sum, we found that sexual minorities were significantly more likely than heterosexuals to report being afraid to walk alone at night in their own neighborhoods. Women, people of color, and lower-income individuals also shared this heightened sense of fear relative to men, non-Hispanic whites, and higher-income individuals, respectively. Considering these patterns, we decided to explore the intersections among sexuality, gender, and race and ethnicity in these reports of fear, which I discuss below.
Intersections among Sexuality, Gender, and Race and Ethnicity
The graph below displays the reports of being afraid to walk alone at night in one’s neighborhood for the four gender-sexuality subgroups: heterosexual men, heterosexual women, sexual minority men, and sexual minority women.
Sexual minorities’ and women’s higher reports of fear compared to heterosexuals’ and men’s, respectively, mask the patterns at the intersections of sexuality and gender. The effect of sexuality on fear is gendered, wherein it distinguishes reports of fear among men but not women. Heterosexual women (44%), sexual minority men (41%), and sexual minority women (46%) are significantly more likely than heterosexual men (19%) to report fear at night. However, the three former groups’ reports of fear do not significantly differ from one another.
We investigated whether race and ethnicity intersected with gender and sexuality in reports of fear, as well. The graph below displays fear for each racial/ethnic-gender subgroup.
We found that the effect of race and ethnicity on fear at night was unique to men once we controlled for the effect other sociodemographic characteristics. That is, like the effect of sexuality, race and ethnicity distinguished men’s but not women’s reports.
We were unable to consider simultaneous intersections among sexuality, gender, and race and ethnicity due to the small number of sexual minorities. You can see differences just in percentages, without controlling for the effects of other sociodemographic characteristics, in the graph below. These patterns should be interpreted with caution given sampling constraints.
One in six white heterosexual men reported being afraid to walk alone at night in their neighborhoods. That jumps to one in four for heterosexual men of color, and approximately two-fifths of white heterosexual women and white sexual minorities. And, half (or slightly more) of women of color and sexual minority men of color reported fear at night. These differences in fear mirror the disproportionate violence experienced by individuals who hold multiple disadvantaged identities.
Using a nationally representative survey, we found that sexual minorities are more likely than heterosexuals to be afraid to walk alone at night in their own neighborhoods. However, this sexuality gap reflects differences among men; substantially more women (both heterosexual and sexual minority) and sexual minority men report fear at night than heterosexual men. A similar gender-specific effect exists for race and ethnicity. Black and Latino men are more likely than white men to report fear at night; however, fear does not differ by race and ethnicity among women once accounting for the effect of other sociodemographic characteristics.
Our paper emphasizes the importance of studying the intersections among racism, sexism, heterosexism, and other systems of oppression. Prior research comparing women’s and men’s fear of crime and violence has (unintentionally) assumed that these gender differences hold across sexual orientation, race and ethnicity, and other statuses; however, we found that it appears to be limited to white heterosexuals’ reports of fear. Given the vast diversity among women, as well as men, these groups’ experiences should not be treated as universal. Our other studies highlight the urgent need to attend to the lives of multiply disadvantaged individuals (e.g. Black LGBT people), who are often the most vulnerable to violence and discrimination.
Last week, I participated on a panel, Transgender People in Criminal Justice and Law Enforcement Settings: Recent Research, hosted by the Virginia Anti-Violence Project (VAVP) at University of Richmond’s downtown campus. Dr. Eugene F. Simopoulos, a forensic psychiatrist, presented a thorough review of gender identity and expression, and the treatment of trans people in the criminal justice system and medical institution. Responses were offered by Edward Strickler (secretary of the Board of Directors of VAVP), Rebecca Glenberg (Legal Director, ACLU of VA), and me (in my capacity as a sociologist). Our collective goal was to educate local law enforcement about trans people, particularly their treatment within the criminal justice system, and hopefully offer recommendations for improvements. Below, I offer the notes from my response to Dr. Simopoulos. You can see media coverage of the event at GayRVA.
As a sociologist, I study discrimination, and its consequences for marginalized groups’ health and well-being. There are two features of my scholarship that I believe will be useful for today’s conversation about trans people generally and in the criminal justice system specifically. The first is to offer a critical sociological perspective for understanding discrimination. The way that most people understand discrimination in an everyday sense is fairly narrow. In particular, discrimination is thought to include specific, rare, and identifiable events of unfair treatment that are committed by specific, identifiable perpetrators who harbor prejudice toward a particular disadvantaged social group. Thus, the intent of one’s actions are crucial here, regardless of the impact on the victim.
However, as a sociologist, I recognize that discriminatory treatment is much more complex than this, and often occurs in the absence of explicit, conscious bias. The discriminatory acts perpetrated by a member of a dominant group against a member of a stigmatized group are merely the behavioral component of a system of oppression. And, these acts are justified by the ideological component of this system of oppression, or what we typically call prejudice. I suggest, then, that we think about transphobia as a system of oppression. The discrimination and harassment that transgender people face is neither rare nor random; rather, trans people repeatedly face discrimination, harassment, and violence across multiple contexts, and throughout their lives.
Transphobia Is A System Of Oppression
Transphobia, as a social system, includes the discriminatory acts perpetrated by cisgender (i.e., non-transgender) people against transgender people. It also operates through important institutions in society – the medical institution, the criminal justice system, education, the military, and so forth. It shapes the policies and practices of these institutions in ways that disadvantage, harm, and/or exclude transgender people. Finally, transphobia manifests as laws and policies, particularly at the federal and state levels, that disadvantage, harm, and/or exclude transgender people. This includes seemingly-neutral laws and policies that are harmful, nonetheless. One example would be the push for voter identification laws, which places additional burdens on trans people, particularly those whose legal documents do not reflect their current gender identity.
I offer this perspective of transphobia as a system for two reasons. First, I wish to highlight that the challenges to improve the treatment of transgender people are by no means unique to the criminal justice system. Second, I want to push our conversation about trans people’s interaction with and experiences in the criminal justice system into the broader context of transphobia. The challenges that transgender people face in the criminal justice system are both cause and consequence of the challenges they face in other domains of society. The National Transgender Discrimination Survey notes that trans people are more likely to interact with law enforcement and/or enter the criminal justice system because: 1) they are more likely than cisgender people to be a victim of a crime, particularly anti-trans hate crimes; 2) they are more likely to be homeless, kicked out of their homes by family or due to extreme poverty; and, 3) because of employment discrimination, many transgender people turn to sex work, selling as well as using drugs, or other parts of the underground economy.
Intersections With Racism And Classism
The second feature of my scholarship that I wish to share today is a framework that considers how other systems of oppression intersect with transphobia. Black feminist scholars have developed a concept called intersectionality to understand the interlocking and mutually reinforcing relationships among racism, sexism, classism, and heterosexism. We can add to this list transphobia. Relatedly, they argue that you cannot attend to one of an individual’s multiple social identities to fully capture that individual’s experiences, well-being, and status in society.
In today’s conversation, by thinking of trans people solely in terms of their gender identity and expression, we miss important ways in which transgender people’s experiences are shaped by their race and ethnicity, immigrant status, social class, and other identities. More specifically, we miss that certain segments of transgender communities – namely poor trans people, trans women, trans people of color, and especially trans women of color – are particularly vulnerable to violence, discrimination, harassment, sexual violence, poverty, homelessness, and poor health.
Findings from a few recent reports, including the NTDS Survey, and the National Coalition of Anti-Violence Programs report for 2013, suggest that these groups bear the greatest burden of the challenges that trans people face in the criminal justice system. And, these disparities exist in every context in the system, from interactions with police, to arrest, to treatment in prisons.
- While 60% of the transgender people in the NTDS survey report any interaction with law enforcement, the number jumps to 80% for Black and Latina trans women.
- Trans women of color are more likely to report being targeted, disrespected, and harassed, and assaulted by police than other trans people, and LGBT people in general. For example, under New York City’s practice of “stop-and-frisk,” wherein 90% of individuals who were stopped were Black or Latina/o, LGBT people, especially trans women, were disproportionately represented.
- Trans women, particularly trans women of color, are often stopped by police because they are assumed to be sex workers – a pattern that the ACLU and other groups has now referred to as “walking while trans,” akin to racial profiling or “driving while Black.”
- While only 3% of the general population has ever been incarcerated, 16% of trans people have ever been sent to jail or prison. And, that figure is 41% for Black and Latina trans women; almost all report that they were incarcerated due to transphobic bias.
- Among trans people who have been incarcerated, trans women of color serve longer sentences, and are more likely to be harassed, and physically and sexually assaulted by both fellow inmates and prison staff than other trans people.
- And, a greater percentage of trans women of color report that either other inmates or prison staff block their access to hormones or regular medical care.
To conclude, I want to reiterate the importance of recognizing the roles that race, ethnicity, immigrant status, and social class play – or, more specifically, how racism and classism intersect with transphobia. We must avoid thinking of and treating trans communities as a monolithic group, as there is a great deal of diversity within these communities.
References And Additional Information
- Simopoulos, Eugene F. and Khin Khin. 2014. “Fundamental principles inherent in the comprehensive care of transgender inmates.” Journal of the American Academy of Psychiatry and the Law 42: 26-36.
- Summary of findings [pdf] and full report [pdf] of National Transgender Discrimination Survey. (And, see my summary here.)
- Supplementary report [pdf] of Black respondents in the NTDS survey. (And, see my summary here.)
- Supplementary report Hispanic and Latina/o respondents [pdf] and Asian and Asian American respondents [pdf] in the NTDS survey.
- Summary of findings [pdf] and full report [pdf] of the 2013 National Coalition of Anti-Violence Programs report.
- It’s A War In Here: A Report on Transgender People in Men’s Prisons [pdf] by Sylvia Rivera Law Project.
- The Williams Institute report on Latina trans women’s experiences with law enforcement [pdf].
- “The Unfair Criminalization of Gay and Transgender Youth,” Center for American Progress, June 29, 2012.
- A Roadmap for Change: Federal Policy Recommendations for Addressing the Criminalization of LGBT People and People with HIV [pdf].
- Queer (In)Justice book
- “Dealing with Transgender Subjects,” Police Magazine, January 4, 2013.
- Resources from the Transgender Law Center
I promised myself a little time to vent about the nigger “joke” I heard on Christmas, and then I would forgive and move on. At the close of the sentence, “bigger than a nigger’s lips,” my mind went spiraling. I was shocked that I heard what I heard. Five feet away from me? In mixed company on many accounts? How was the joke even relevant to the conversation? How, in 2013, do whites still make nigger “jokes”? I felt eyes dart in my direction. Oh, Eric — the Black guy — the professor — the one who does research on racism — the one who speaks openly about racism — oh, gosh.
I tried to play it cool. But, that all dissolved in a matter of minutes. Sitting in the car for the remainder of our time at the party was the only thing keeping me from vomiting. Or at least it felt as though I would, as nausea built from feeling trapped between politeness and my burning, screaming mind. I promised I would get over it by the next day, continuing to focus on racism as a system of oppression — not individual acts and attitudes.
But, in just seeing @StandForOurFlag, a defender of the Confederate flag, notify me that many in the US South continue to feel nostalgia for the confederacy (which lasted for four years) 150 years later because of something about liberty (give me a break), I cannot quickly get over the Christmas event. Two days later, I saw a Confederate flag waving proudly on my way to the mall. I tweeted about it, which is why I received the aforementioned response about liberty for (whites in) the South. Liberty?
In the spirit of one of my my 2013 resolutions (now one for 2014 because it is still a work in progress) — forgiveness — I had hoped to move on from the nigger “joke.” Black people, from capture, forced removal, enslavement, to Jim Crow, lynching, rape, to a continuing, yet subtler practice of racism today have been forgiving whites for a lot. Rev. Dr. Martin Luther King and other Civil Rights movement leaders advocated for forgiveness even in the face of vehement racist hatred. It takes a huge, committed, faith-filled heart to forgive that. But, I have been trying. Something akin to “forgive the sinner, but not the sin” because racist individuals are simply a product of their racist society. It takes an evolved mind and spirit to be better than your upbringing, in my opinion. People can change — I have, and I have seen others become better, more compassionate, more open-minded, more understanding, and more critical of inequality and injustice.
I can think of something bigger than a nigger’s lips: a nigger’s heart. Still today, Black people and other people of color fight to make the US a better, more equal place — even with a continued willingness to work with white people where they are. Despite accusations of “playing the race card” and being hypersensitive, there is a great deal of patience afforded to whites without laying blame for this country’s racist past. We ask only to address today’s racism, which is a product of past racism. You cannot eradicate racial inequalities today without addressing the impact of centuries of enslavement, disenfranchisement, violence, and barriers to advancing and succeeding in life. You cannot tell a group of people who have never experienced full, equal citizenship in this nation to “get over” the very events and treatment that continues to constrain their lives.
So, I admit that alongside my forgiveness is a twinge of resentment. I have been asked again and again to forgive, even to forget, even to forgo recognizing bigotry when it occurs. But, I am sometimes automatically damned, accused, found guilty, punished simply because of my racial identity. I am asked to forgive those who refuse to forgive me for not being like them. How small is your heart (and your mind) if you automatically punish someone for being something you have decided is inferior or undesirable? So, we’ve got you beat there, racist white people! In this vein, we have the more open minds, we have the bigger, more forgiving hearts. We are able to simultaneously love this country and hate its ugliness in order to make it a better place.
I will keep forging ahead in my work to fight racism as a system, including racist treatment and attitudes. But, I think I have reached my capacity for forgiveness. Now approaching 30 years, I am beginning to feel heartache. I cannot forgive the murder of Trayvon Martin, nor that the State, which unfairly punishes those it should be protecting, that let his murderer free. I cannot forgive “oh, I didn’t know anyone would be offended,” and then be told celebrating the racist legacy of the South is a matter of liberty. I do not know that I can forgive the political sabotage driven by racism that has severely hindered President Obama’s important legacy in this nation.
My heart is big, but it would burst if I forgave any more without forgiveness in return.
A few weeks ago, I watched (and loved) the film, Gun Hill Road. One scene of the film hit me in the gut, hard. The film’s lead character, Vanessa Rodriquez (played by Harmony Santana), a young Latina transwoman, was coerced into having sex with a woman sex worker by her father, Enrique Rodriquez. Her father pressured her to do so in attempt to “cure” her gender identity, making her the heterosexual cisman he preferred as his child. “Wow,” I thought, “that’s a form of sexual violence!”
Oh, wait… that happened to me. When I was 17, just a week shy of my 18th birthday, a family member guilted me into being with a sex worker. I identified as bisexual then, so the pressure was on to finally give sex with a woman a try – of course, with the implied intention to “cure” me of my sexual attraction to men. I resisted, saying I was not interested, and did not want my first sexual experience to be with a sex worker in a hotel room.
Eventually, I caved to the pressure. The sex worker arrived and explained that for the amount of money I had, she could only provide an erotic dance. I was uncomfortable and wanted her to leave immediately. While she danced, I asked how business was, and she asked how school was coming. Ten minutes later, she was gone and I was both relieved and disgusted.
I later came out as gay, and now identify as queer. And, fortunately, my family has come around to accepting me as a whole human being. But, I will live with the memory of being coerced into any sort of sexual activity with a woman for life. So, too, will every other instance in which I was asked an inappropriate question about my sex life or relationships, or been subject to comments that aimed to shame me for being a sexually active queer man. “You don’t take it up the butt, do you?” “I hope you are using condoms. You can die from AIDS” “Which one of you is the woman in the relationship?”
Sexual Violence Against LGBTQ People
As a scholar, my perspective – informed by my research and personal experiences – has shifted to see sexual violence as the sexualized manifestation of any system of oppression, not merely of sexism or misogyny. In the ugly racist history of the US, Black people and other people of color have been raped, lynched and castrated, sterilized, and exotified; we have been demonized as jezebels, savages, whores, and temptresses.
Homophobia, biphobia, and transphobia, too, are regularly expressed in sexualized ways. The subtle and explicit shaming of LGBT people for existing, being sexual, and having loving relationships is widespread. Transwomen are harassed on the streets by police who assume that they are sex workers. Manufactured lesbian sexuality is exploited for cis, heterosexual men’s desires, while authentic lesbian relationships remain invisible or stigmatized. Lesbians are subject to “corrective rape” in South Africa (and worldwide), while gay men are punished with extreme violence, including rape, for being gay. Even as the US has become more tolerant of LGBT people and same-gender relationships (that mirror the acceptable, heteronormative and cisnormative standard), queer sexuality remains demonized, despised, and closeted.
Ironically, queer people are punished, sometimes through sexual violence, because of our sexualities. While the cis heterosexual dominated society is obsessed with our sex lives and our sexual desires, we are the ones who are seen as perverts.