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              <text>Alexandre-Denis Abel de Pujol (1787-1861)&#13;
Saint Philippe baptisant l'eunuque de la reine d'Ethiopie sur le chemin de Jérusalem à Gaza&#13;
Saint Philip baptising the Eunuch of the Queen of Ethiopia on the road from Jerusalem to Gaza&#13;
1848&#13;
Oil on canvas&#13;
2.4 x 3.06 metres&#13;
Musée des Beaux-Arts, Valenciennes</text>
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                <text>On the road from Gaza to Jerusalem, Peter, a disciple of Jesus, was discussing Christian scripture with the Queen of Ethiopia and her advisor, a eunuch, who requested to be baptised.</text>
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                <text>A painting by Rembrandt, based on a biblical passage, Acts VIII:26–40, Philip, a disciple of Jesus, was on the road from Jerusalem to Gaza when he met a man from Ethiopia. &#13;
&#13;
The Ethiopian is described as ‘an eunuch of great authority under the reign of Queen Candace of Ethiopia whose chariot he shares while discussing Isaiah, an old testament book. Philip relates his interpretation and baptizes the eunuch in the name of Jesus, who he introduces as the one the prophets foretold. &#13;
&#13;
The newly converted eunuch "went on his way rejoicing." </text>
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                <text>The production of spiritual art in the form of ceremonial clothing and objects capable of holding and conveying spiritual power as created by a two spirit person in the tradition of the Siletz Tribe.</text>
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                <text>The money behind the project was granted by the National Endowment on the Arts, Spirit Mountain Community Fund, Oregon Arts Commission, the City of Salem, and the Maribeth Collins Art Acquisition Fund. The project included the acquisition of an artwork, an onsite residency, and a short film about the artist and their work. Three Native American artists from the Pacific Northwest were selected for this program. In addition to Robert Kentta, the grant recipients also included Joe Feddersen, and Marie Watt.&#13;
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&#13;
So, Robert's work is not simply art. Rather, it is his spiritual practice to create sacred objects based on ancient sacred knowledge and techniques using natural materials by incorporating the Siletz designs that communicate the symbolic codes of his people. Robert might be funded or paid today as an artist, but he gets to earn that way because he is spiritually gifted in knowing how to use his attunement with all creation to evoke a sense of fellowship, communalism, and loyalty to a people's history among his people both living and dead, between the people and the earth, and between the people and all other living things. In that regard, Robert's creation of these materials and his commitment to sustaining the traditional patterns represent the dedication of his spiritual practice to the survival of his people and their cultural traditions. It is only a post-colonial process that continues to de-contextualize his essential spiritual practice and turn it into marketable and commercializable art.</text>
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              <text>Lesbian activist opens the way for LGBT people to worship in a sacred space.</text>
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                <text>This video features a black woman who lost her lesbian lover, a famous Puerto Rican civil rights activist, after a life of 30 years together. &#13;
&#13;
It hurt that they were denied the right to marry. Still, the dying partner encouraged Perry to shift her labor from the Puerto Rican Community, where they had served together building leadership and doing community development work, to work in her black community as an LGBTQ activist.</text>
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                <text>NBC News, in collaboration with Karlo Karlo, Center for Puerto Rican Studies, Lalaboy PR, Riverside Church, and Tisha Tikina Burgos</text>
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                <text>"Spiritually devastated" and even rendered suicidal by her partners' death, Dr. Perry bemoans how they were not legally allowed to marry before her partner transitioned. This loss and other experiences of the couple being denied access to sacred space motivated Perry to displace her former reliance on political ideology with a new dependence on her former religious training. With this renewed spiritual approach to social justice, Perry strove to found an organization called the LGBT Faith Leaders of African Descent. This form of social justice organizing allowed Perry to create a safe, sacred space for LGBTQ people.</text>
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                <text>Pacific Standard&#13;
https://psmag.com/magazine/wilhelmina-perry-after-80&#13;
&#13;
Photo&#13;
www.cityandstate.com&#13;
&#13;
Parity&#13;
https://parity.nyc/dr-wilhelmina-perry</text>
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                <text>Considers what it means to be trans and Muslim given the controversy in Islam over the status of the third gender. Some hadiths condemn them while others say that Prophet Muhammad did not condemn them. </text>
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                <text>Looks at people living in Singapore who have transitioned genders under Islam and how they differently manage their gender religious performance after their transition.&lt;br /&gt;&lt;a href="https://www.ricemedia.co/navigating-faith-gender-as-a-trans-muslim" target="_blank" rel="noopener"&gt;https://www.ricemedia.co/navigating-faith-gender-as-a-trans-muslim&lt;/a&gt;</text>
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Image by Stephanie Lee for Rice Media</text>
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                <text>The Trans Zakat Project strives to forge a connection between two different Muslim populations. One is comprised of the many Muslims who actually do want to support their fellow Muslims who are trans and non-binary. The other group is comprised of trans and non-binary Muslims who normally avoid or do not reach out to Muslim organizations for charitable assistance because they previously have experienced stigma and exclusion in Muslim settings. &amp;nbsp;&lt;a href="https://www.transzakatproject.org" target="_blank" rel="noopener"&gt;https://www.transzakatproject.org&lt;/a&gt;</text>
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                <text>1988 IFGE Convention in San Francisco previews that include several transgender events.  &#13;
&#13;
Panel members Veronica Brown, Merissa Lynn, Diane Dixon (?), Sharry Taylor, What religious problems arise for mernbers of the TV / TG/ TS community? How can they be dealt with, 3-4 PM Thursday. 1988 IFGE Convention in San Francisco</text>
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                <text>Several transsexual events at the 1988 IFGE Convention including: Session 5, religious aspects - How to deal with the religious problems that arise for the TG/TV/TS communities; and, Session 17, Transsexual Panel - Introduce yourselves and address how transsexuals fit into our community and how can we relate to their needs?</text>
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                <text>International Foundation for Gender Education (IFGE). </text>
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                <text>International Foundation for Gender Education (IFGE).  "88 IFGE Convention Previews."  Document.  1988.  Digital Transgender Archive,  https://www.digitaltransgenderarchive.net/files/qj72p7452  (accessed November 10, 2022).</text>
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                <text>Pierce, Wendi.  "Alpha Zeta &amp; A Rose News Vol. 4 No. 11 (October 15, 1988)."  Newsletter.  1988.  Digital Transgender Archive,  https://www.digitaltransgenderarchive.net/files/bv73c0666  (accessed November 10, 2022).</text>
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                <text>Sister Mary Elizabeth argues that the church plays a role in driving transsexuals towards surgical options by refusing them an opportunity to worship unmolested. </text>
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                <text>This newsletter, Vol. IV, No. IX, is produced by Alpha Zeta &amp; A Rose, a chapter of Tri-Ess, an organization of heterosexual men, often married with children, who demand the right to express their femininity as freely as they express their masculinity.</text>
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                <text>ENFLESHED: Spiritual nourishment for collective liberation&#13;
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                <text>Co-directors: Robert Monson, Rev. Anna Blaedel, Rev. M J Kaiser</text>
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              <text>Sister Prema Chowallur belongs to the Catholic order known as Sisters of the Cross. She conceptualized, organized, and set up on July 2, 2021, The Rainbow Home of Seven Sisters (RHoSS), a TRUST registered (no. 2228) in Northeast India to serve members of the Hijra/Kinnar community, as well as their daughters and sons. RHoSS specifically strives to protect the transgender women and children, and the non-transgender children of transgender women. In particular, RHoSS offers shelter and guidance to accommodate these vulnerable women and children who either have survived or otherwise would fall victims of human trafficking. RHoSS shields the children of its community by using the available child protection legislation to gain protective custody over them, which enables these children to pursue higher education after RHoSS places them in school, “instead of leaving them on the platforms of railway stations,” as Sister Prema explains. &#13;
&#13;
Sister Prema did the footwork to gain the trust and consent of the principalities and facilitated the collection of funding from the benefactors. It took some years to get the Archdiocese of Guwahati and local government on board and she lauds their cooperation. &#13;
As Sister Prema reports to AsiaNews, her work promotes the welfare of the LGBTQ community by providing a home for the homeless Trans people. This work is essential, she believes, because “They are ridiculed and humiliated, relegated on the margins of cities, forced into prostitution. Our goal is to remove them from the backyards of skyscrapers and from slums and restore their dignity.” &#13;
&#13;
Many homeless trans people come only for short stays but occasionally there is one or two who will stay a bit longer. While staying at the shelter, the residents give back to the land and to their new community by participating in the care and protection of Mother Earth. Thus, RHoSS is caring for hijra, children, and the earth - all the three voiceless sections of the society. Sister Prema hopes that her work with RHoSS will expand because it helps society to change its values for in her view, “Building skyscrapers, large malls or smart cities will not bring any glory or development until we agree to treat every person with humanity and love, beyond any gender distinction.</text>
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              <text>But where is G-d when we think we choose life, and tragedy strikes?&#13;
When someone contracts AIDS and dies of the disease? Where then is G-d?&#13;
G-d is in the compassion we feel for the stricken.&#13;
…in our resolve to fight for more responsible governmental action.&#13;
…in the strength that we must all search for as we make our way through the shadow.&#13;
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              <text>MEMBERSHIP DRIVE CONTINUES&#13;
&#13;
Over 60 people have siged up for 1975 membership so far, with&#13;
almost no prompting from the committee. Another 40 would make&#13;
it more feasible for us to pay the rent at our new place, when&#13;
we find one. Annual dues: $18, payable in up to three install-&#13;
ments, the last of which must be in by January 30 to qualify&#13;
for a vote in elections for the new board. A few members have&#13;
given us checks for $30, which was last year's dues figure,&#13;
and we accepted them gratefully. Get membership forms from&#13;
and give checks to Jeff Katz.</text>
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                <text>Excerpt from a 1975 newsletter from CBST</text>
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                <text>CBST Archives</text>
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