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The recent visibility of transgender lives demonstrates the dawning of a new period in the potential to include transgender topics in sociology courses. The focus on transgender individuals, communities, and inclusive initiatives are gaining momentum on many public and private college and university campuses, awakening old and new curiosities, igniting student activists and advocates everywhere. Such developments provide an important opportunity for instructors who are motivated to create trans-friendly syllabi, courses, and classrooms. In this article, we briefly explore how transgender people have been used to teach sociological concepts and provide strategies to positively integrate transgender communities into the classroom. Ultimately, we intend this article to show new and more sensitive ways to include transgender experiences into a wide range of sociological courses.

Abstract
This essay is a set of reflections arising out of prolonged conversations in which we compared notes on our respective experiences as activist (Raina) and ethnographer (Aniruddha) working among, and to different extents belonging to, gender/sexually marginalized communities in eastern India. As we shall argue, the attempted universalization of transgender as a transnational "umbrella term" by the development (nongovernmental) sector, the state, and their funders tends to subsume South Asian discourses and practices of gender/sexual variance as merely "local" expressions of transgender identity, without interrogating the conceptual baggage (such as homo-trans and cis-trans binaries) associated with the transgender category. In the Indian context, this process bolsters the long-standing and continuing (post)colonial construction of hierarchies of scale between transnational, regional, and local levels of discourse and praxis, as evidenced in the relation between the hegemonic anglophone discourse of LGBTIQ identities recognized by the state and the development sector, on one hand, and forms of gender/sexual variance that are positioned as relatively regional or local on the other.

Abstract
This article explores the performance practices of Sean Dorsey, modern dance's first out transgender choreographer, in order to consider one embodied strategy for staging transgender histories. Utilizing extant LGBTQ archives, and then collecting oral histories himself, Dorsey develops a trans archival practice founded in collaboration, an ethic of care, and grassroots activism that he extends into live performance. Tracing the arc of Dorsey's practice in generating choreography from the archive, the authors ask how embodied artists move with history and consider his dance performance as a site of historical production.

Cover -- Title Page -- Copyright Page -- Table of Contents -- Introduction -- Chapter One: The Gender Galaxy: Life Beyond the Binary -- Chapter Two: Bodies Beyond the Binary -- Chapter Three: Who We Are and Whom We Date: Transness, Orientation, and Relationships -- Chapter Four: Gender Hurts: Transphobia, Cissexism, and Trans Resistance -- Chapter Five: Finding Life in the Gender Galaxy: Trans Friendship and Community -- Glossary -- For More Information -- For Further Reading -- Bibliography -- Index -- About the Author -- Back Cover

"Transgenderism in the twenty-first century is patriarchy emblazoned in imperial form. At a time when supposedly enlightened attitudes are championed by the mainstream, philosopher and activist Heather Brunskell-Evans shows how, in plain view under the guise of liberalism, a regressive men's rights movement is posing a massive threat to the human rights of women and children everywhere. This movement is transgender politics which, while spouting platitudes about equality, is in reality colonising and erasing the bodies, agency and autonomy of women and children, while asserting men's rights to bodily intrusion into every social and personal space. The transgender agenda redefines diversity and inclusion utilising the language of victimhood. In a complete reversal of feminist gender critical analyses, sex and gender are redefined: identity is now called 'innate' (a 'feeling' located somewhere in the body) and biological sex is said to be socially constructed (and hence changeable). This ensures a lifetime of drug dependency for transitioners, thereby delivering vast profits for Big Pharma in a capitalist dream. Everyone, including every trans person, has the right to live freely without discrimination. But the transgender movement has been hijacked by misogynists who are appropriating and inverting the struggles of feminism to deliver an agenda devoid of feminist principles. In a chilling twist, when feminists critique the patriarchal status quo it is now they who are alleged to be extremists for not allowing men's interests to control the political narrative. Institutions whose purpose is to defend human rights now interpret truth speech as hate speech, and endorse the no-platforming of women as ethical."--