Transphobia consists of negative attitudes, feelings, or actions towards transgender people or transness in general. Transphobia can include fear, aversion, hatred, violence or anger towards people who do not conform to social gender roles. Transphobia is a type of prejudice and discrimination, similar to racism, sexism, or ableism, and it is closely associated with homophobia.  Transgender people of color can experience many different forms of discrimination simultaneously.

Transgender youth often experience a combination of abuse from family members, sexual harassment, and bullying or school violence. They are also disproportionately placed in foster care and welfare programs compared to their peers. Adult transgender people regularly encounter sexual violence, police violence, public ridicule, misgendering, or other forms of violence and harassment in their daily lives. These issues cause many trans people to feel unsafe in public.  Other issues include healthcare discrimination, workplace discrimination or feeling under siege by conservative political or religious groups who oppose LGBT-rights laws. Discrimination and violence sometimes originates from people within the LGBT community or feminist movements.

As well as increased risk of violence and other threats, the stress created by transphobia causes negative mental health outcomes and lead to drug use disorders, running away from home (in minors), and suicide.

In much of the Western world, there has been a gradual establishment of policies combatting discrimination and supporting equal opportunity in all aspects of life since the 1990s. The trend is also taking shape in some developing nations. In addition, campaigns regarding the LGBT community are being spread around the world to improve social acceptance of nontraditional gender identities. The "Stop the Stigma" campaign by the UN is one such example. However, transphobic violence has been on the rise since 2021, accompanied with an increase in anti-trans discriminatory laws being enacted in many parts of the US and other countries.

Etymology and use
The word transphobia is a classical compound patterned on the term homophobia. The first component is the neo-classical prefix trans- (originally meaning "across, on the far side, beyond") from transgender, and the second component -phobia comes from the Ancient Greek  (, "fear"). Along with lesbophobia, biphobia and homophobia, transphobia is a member of the family of terms used when intolerance and discrimination is directed toward LGBT people.

Transphobia is not a phobia as defined in clinical psychology (i.e., an anxiety disorder). Its meaning and usage parallels xenophobia. The noun transphobe denotes someone who harbors transphobia. The adjectival form transphobic may be used to describe a transphobe or their actions. The words transphobia and transphobic were added to the Oxford English Dictionary in 2013.

It has been argued that transmisia, with the suffix -misia meaning "hatred", would be a more accurate term, because transphobia is more about hatred of than about fear of transgender people.

Origins
Transfeminist theorist and author Julia Serano argues that the root of transphobia is "oppositional sexism", i.e. the belief that male and female are "rigid, mutually exclusive categories, each possessing a unique and nonoverlapping set of attributes, aptitudes, abilities, and desires". She contrasts this against the belief that males and masculinity are superior to females and femininity along with people's insecurities about gender and gender norms, which she calls "traditional sexism".

Other transgender rights authors argue that a significant part of the oppositional sexist origin of transphobia and violence towards transsexual people is linked to psychological claims of difference between male sexuality and female sexuality in the brain's protection mechanisms from committing sex crimes. These authors argue that the paradigm of acceptable sexual behavior that assumes men's sexual arousal is category-specific and women's sex drive is lower and more inhibited causes allegations that transsexual people have neither safety system in the brain and are therefore sex criminals. They argue that studies that claim to show such sex differences have flaws, such as the possibility that more men are deterred from participating in sexual arousal studies than women due to fear of being alleged to be inappropriately sexually aroused.

Others have argued that hostility towards transgender identity is in part due to the challenge it poses to the idea that gender is based on observable physical and behavioral characteristics determined at birth. Rad and colleagues surveyed a sample of 1323 American adults, asking them to identify the gender of transgender people who medically transitioned, finding that the type of transition procedure mattered but its direction did not. Specifically, biological changes resulted in the target being more identified with their self-identified gender than their birth-assigned gender, but there were no significant differences between male-to-female and female-to-male transitions. Moreover, compared to male test subjects, female test subjects were more likely to identify the targets as their self-identified gender. This gender difference was larger in younger, more liberal, and less religious non-Midwestern respondents. The authors further showed that gender category beliefs (ratings of the transgender person's post-transition gender identity) were strongly associated with attitudes and feelings of warmth towards transgender people. However, gender category beliefs performed better in predicting bathroom policy preferences compared to feelings in unseen data, indicating that beliefs about what gender is and how it is determined are significantly linked to transphobia and support for anti-transgender policies. The authors argue that this pattern is consistent with theories that transphobia is rooted in a hierarchical social classification system where low-status groups (e.g., females) view the hierarchy in less essentialist ways than high-status groups (e.g., males).

Transgender author and critic Jody Norton believes that transphobia is an extension of homophobia and misogyny. She argues that transgender people, like gays and lesbians, are hated and feared for challenging and undermining gender norms and the gender binary, and the "male-to-female transgender incites transphobia through her implicit challenge to the binary division of gender upon which male cultural and political hegemony depends".

Drawing on theory of radicalization, Craig McLean argues that discourse on transgender-related issues in the UK has been radicalized in response to the activities of what he terms the "anti-transgender movement," claiming that the movement pushes "a radical agenda to deny the basic rights of trans people (...) under the cover of 'free speech.'"

Related concepts
Cissexism (also termed cisgenderism, and related to but distinct from cisnormativity or cissexual assumption) is the appeal to norms that enforce the gender binary and gender essentialism, resulting in the oppression of gender variant, non-binary, and transgender identities. Cissexism refers to the assumption that, due to human sexual differentiation, one's gender is determined solely by a biological sex of male or female (or, in the case of cisgenderism, a bivalent male or female expression), and that trans people are inferior to cisgender people. Cisgender privilege is the set of "unearned rights afforded to nontransgender people by virtue of the fact that they are not transgender", such as access to gender-segregated spaces and teams, lower exposure to gender-based violence, and easier access to gender-specific healthcare.

Harassment and violence directed against transgender people is often called trans bashing, and can be physical, sexual or verbal. Whereas gay bashing is directed against a target's real or perceived sexual orientation, trans bashing is directed against the target's real or perceived expressed gender identity. The term has also been applied to hate speech directed at transgender people and to depictions of transgender people in the media that reinforce negative stereotypes about them.

Transprejudice is a term similar to transphobia, and refers to the negative valuing, stereotyping, and discriminatory treatment of individuals whose appearance or identity does not conform to current social expectations or conventional conceptions of gender.

Manifestations
Transgender people are often excluded from entitlements or privileges reserved for cisgender people of the same gender: for example, it is common for transgender women to be stopped or questioned when they use public bathrooms designated for women. Homeless shelters, hospitals and prisons have denied trans women admission to women's areas and forced them to sleep and bathe in the presence of men.

Harassment and violence

The stigma against transgender people often results in physical violence or bodily harm, sexual violence or assault, and verbal or emotional abuse. Transgender individuals are at increased risk for experiencing aggression and violence throughout their life when compared to cisgender individuals, especially when it comes to sexual violence.  Other kinds of abuse include bullying, harassment, and multiple forms of discrimination. Abuse against transgender people can come from many different sources, including family and friends, partners, co-workers and acquaintances, strangers, and the police, and the abuse can occur at each developmental stage in life.

As homophobia and transphobia are correlated, many trans people experience homophobia and heterosexism due to people who associate trans people's gender identity with homosexuality, or because trans people may also have a sexual orientation that is non-heterosexual. Author  stated that "transgender people subjected to violence, in a range of cultural contexts, frequently report that transphobic violence is expressed in homophobic terms."

According to the American Psychological Association, transgender children are more likely than other children to experience harassment and violence in school, foster care, residential treatment centers, homeless centers, and juvenile justice programs. Researchers say trans youth routinely experience taunting, teasing and bullying at school, and that nearly all trans youth say they were verbally or physically harassed in school, particularly during gym class, at school events, or when using single-sex restrooms. Three-quarters report having felt unsafe.

As adults, transgender people are frequently subjected to ridicule, taunting, and threats of violence, even when just walking down the street or walking into a store. A U.S. survey of 402 older, employed, high-income transgender people found that 60% reported violence or harassment because of their gender identity. Among other things, 56% of the respondents reported being harassed or verbally abused, 30% reported being assaulted, and 8% reported unjustified arrest.

A study of 81 transgender people in Philadelphia found that 30% of the respondents reported feeling unsafe in public because they were transgender, with 19% feeling uncomfortable for the same reason. When asked if they had ever been forced to have sex, experienced violence in their home, or been physically abused, the majority answered yes to each question.

Sexual violence
In 2009, researcher Rebecca L. Stotzer published an article in Aggression and Violent Behavior that compiled information from numerous studies reporting violence against transgender people, describing it as "shockingly common" and noting that transgender people have a high risk of experiencing sexual violence throughout their lifetimes, and while reported rates vary considerably among studies for methodological and other reasons, the most common finding is that around 50% of transgender people have been sexually assaulted.

A meta-analysis on the rates of intimate partner violence found that transgender individuals are 66% more likely to experience violence of some kind from an intimate partner than cisgender subjects, and more than twice as likely to experience both sexual and physical intimate partner violence than their cisgender peers.

Physical violence
Perpetrators of physical violence against transgender people are reported to have been influenced by negative attitudes against transgender people, many of whom do not report their assault to the police.  In the United States, the available homicide data suggests that transgender people are murdered at a lower rate than cisgender people. However, young Black and Latina trans women appear to be at greater risk of homicide than their cisgender peers.

Misgendering

Misgendering is the act of labelling or referring to others with a gender that does not match their gender identity. Misgendering can be deliberate or accidental; common examples of misgendering a person are using the wrong pronouns to describe someone, calling a person "ma'am" or "sir" in contradiction to the person's gender identity, using a person's previous, pre-transition name for them in place of their current name ("deadnaming"), or insisting that a person must adhere to the norms of their sex assigned at birth rather than the ones that align with their gender identity; for example, using a bathroom designated for males even though the person identifies as female.

The experience of being misgendered is common for all transgender people before they transition, and for many afterwards as well. Transgender people are regularly misgendered by doctors, police, media, and peers, experiences that have been described as "mortifying", cruel, and "only making our lives harder". A 2018 study of 129 transgender and other gender-expansive youth published in the Journal of Adolescent Health, found that "for each additional social context in which a youth's chosen name was used, there was a statistically significant decrease in depressive symptoms, suicidal ideation, and suicidal behaviors," though the study was "correlational so causality cannot be assumed, and the sample size was small." Deliberately misgendering a transgender person is considered extremely offensive by transgender individuals.

In society

In healthcare

A study of 81 transgender people in Philadelphia found 14% said they had been refused routine medical care because they were transgender. 18% answered 'yes' when asked if, when they went in for a check-up, "being transgender created a problem" for them.

Additionally, a study of 223 healthcare providers indicated a correlation between transphobia and decreased performance on survey questions regarding the treatment of transgender patients, with no significant correlation to the amount of time spent learning about transgender health, leading researchers to state that "broader efforts to address transphobia in society in general, and in medical education in particular, may be required to improve the quality of medical care for [transgender and gender diverse] patients."

In the United States–based National Center For Transgender Equality's 2011 survey, 19% of respondents reported being refused medical care due to their transgender or gender non-conforming status, such as Robert Eads, who died of ovarian cancer after being refused treatment by more than two dozen doctors due to fears that taking him on as a patient might harm their practice, or Tyra Hunter, who was involved in an automobile accident; when rescue workers discovered she was transgender, they backed away and stopped administering treatment. She later died in a hospital.

In many European countries, laws require that any transgender person who wishes to change their legal gender must first be sterilized. Sweden repealed its law in December 2012, and the European Court of Human Rights struck down such laws in 2017.

In the workplace
Transphobia also manifests itself in the workplace. Some transgender people lose their jobs when they begin to transition and a 1995 study from Willamette University stated that a transgender person fired for following the recommended course of treatment rarely wins it back through federal or state statutes.

A survey of 392 trans women and 123 trans men conducted by the San Francisco Department of Public Health in 1997 found that 40% of trans women surveyed had earned money from full or part-time employment over the preceding six months. For trans men, the equivalent statistic was 81%. The survey also found that 46% of trans women and 57% of trans men reported employment discrimination. A follow-up study in 1999 reported 70% of trans respondents being unemployed.

A 2002 American study found that among educators, trans educators are 10–20% more likely to experience workplace harassment than their gay and lesbian colleagues.

In the hiring process, discrimination may be either open or covert, with employers sometimes finding other ostensible reasons to not hire a candidate. Additionally, when an employer fires a transgender employee, it may be a "mixed motive" case, with the employer openly citing obvious wrongdoing or job performance issues while keeping silent in regards to transphobia.

Employment discrimination on the basis of gender identity and expression is illegal in the United States. Such discrimination is outlawed by specific legislation in the State of New Jersey and might be in other states (as it is in the states of California, Illinois, Maine, Minnesota, New Mexico and Washington) or city ordinances; additionally, it is covered by case law in some other states. (For example, Massachusetts is covered by cases such as Lie vs. Sky Publishing Co. and Jette vs. Honey Farms.) Several other states and cities prohibit such discrimination in public employment. Sweden and the United Kingdom have also legislated against employment discrimination on the grounds of gender identity. Sometimes, however, employers discriminate against transgender employees in spite of such legal protections. In 2000, the southern U.S. grocery chain Winn-Dixie fired long-time employee Peter Oiler, despite a history of repeatedly earning raises and promotions, after management learned that Oiler identified as transgender and occasionally cross-dressed off the job. Management argued that this hurt Winn-Dixie's corporate image. The American Civil Liberties Union filed a lawsuit against Winn-Dixie on behalf of Oiler, but a judge dismissed it.

Transgender people facing employment discrimination may turn to sex work to survive, placing them at additional risk of  encountering troubles with the law, including arrest and criminal prosecution, workplace violence, the risk of contracting sexually transmitted diseases such as HIV. Lack of employment has also resulted in the transgender community resorting to illegal means of earning money such as drug-dealing.

A study conducted by Anneliese Singh and Vel McKleroy on transgender people of color revealed that difficulty finding a job or losing a job due to transphobia resulted in some respondents living in crime-ridden neighborhoods and getting involved in abusive relationships. A 2021 study in the Journal of Career Development looked at 18 Latino transgender immigrants to the United States and found five themes related to these participants' experiences while seeking employment: discrimination, limited options, positive experiences, and disability benefits as financial relief.

From government

Voter identification laws in the United States often impact transgender individuals' ability to vote, since many lack photo identification with their current name and gender.

Prisons frequently make no attempt to accommodate transgender individuals, assigning them to facilities using only the criteria of genitalia, which is believed to contribute to the pervasiveness of prison rape with regards to transgender women. Prison staff have been noted to frequently deny trans women privileges disproportionately, and the Eighth Amendment right for an individual not to be given cruel or unusual punishment has historically not been liberally enforced in cases involving transgender inmates.

Transgender people also face the denial of right of asylum or inhuman treatment in process of asylum-seeking.

In education

Within the school system, many transgender teens are harassed and mistreated with reported negative effects on both victim and the school's population in general. Transgender youth frequently report fear and anxiety about using restrooms and locker rooms at school because of harassment by both peers and adults when using them. Over 80% of transgender teens report feeling unsafe in a school environment, more than 40% report having been physically abused, and over 65% report being bullied online or via social media. Such discrimination is generally underreported, and school officials may even participate in transphobic name-calling or victim-blaming. Additionally, administrative practices such as misgendering students in school records can contribute to transgender students' distress in school.

A study done on Canadian high school students between December 2007 and June 2009 illustrated how the LGBTQ students felt unsafe at the school and were exposed to insults and discrimination by their peers and sometimes even by their teachers. Even heterosexual students and teachers fear attack by transphobia on account of supporting or having a transgender friend or family member.

Online

Online transphobia remains a growing problem across various online spaces. A study by Brandwatch analyzing over ten million posts in transgender-related discussions on various social media platforms between 2015 and 2019 found over 1.5 million transphobic posts. These posts varied from promoting transphobic sentiment to advocating for anti-transgender violence and genocide.

Transgender people are often victims of online harassment and experience higher reported levels of online harassment compared to their cisgender heterosexual counterparts. One study on transphobic cyberbullying by Evelyn et al. found that participants most frequently reported being bullied on social media platforms, alongside frequently reporting bullying in online video games and dating apps. Most of the bullying was found to be from anonymous users or people unknown to the participants, and often in the form of transphobic insults, intersectional sexist, homophobic and/or racist insults, outing their identity, threats of harm, and sexual harassment. Participants even reported transphobic cyberbullying from other transgender individuals, usually by policing or outing their identity.

Online transphobia has potential to lead to real-world violence and threats. An example of this is when far-right Twitter account Libs of TikTok made a series of posts spreading misinformation that Boston Children's Hospital was performing hysterectomies on minors. This led to a series of death threats and bomb threats being made against the hospital and individual physicians, and individual physicians being doxxed and harassed in person. Libs of TikTok has similarly posted about several other LGBT-themed events, such as Drag Queen Story Hours, often leading to said events receiving mass threats of violence and being canceled or postponed by organizers.

The LGBT grooming conspiracy theory- claiming that LGBTQ people and allies are systematically grooming children- has been promoted online by both users and mainstream politicians such as Marjorie Taylor Greene and Lauren Boebert. Former US President Donald Trump claimed in a video posted to Truth Social on January 31, 2023, that "the left-wing gender insanity being pushed at our children is an act of child abuse" and that if re-elected, he would pass numerous laws significantly limiting gender-affirming care for minors. One study on Twitter found that use of the term "groomer" in tweets spiked on multiple occasions, including the passing of the Florida Parental Rights in Education Act, the signing into law of said act, and Twitter posting a statement that tweets calling transgender or nonbinary people "groomers" violates its hate speech policy.

Despite Twitter's prior public stance against transphobia and homophobia on its platform, the company was criticized by organizations such as the Human Rights Campaign for being inefficient. One audit by the organization found that Twitter failed to act on 99 out of 100 of the most viewed anti-LGBT tweets between January and July 2022. The acquisition of Twitter by Elon Musk has led to significantly loosened hate speech restrictions, especially in terms of anti-LGBTQ content. Following Musk's takeover, tweets linking LGBT people to grooming rose by 119%, and retweets and mentions of right-wing figures' anti-LGBT tweets increased by over 1200%.

Similarly, a 2020 study on Facebook by Media Matters for America found that right-leaning sources took up a vast majority of interactions in transgender topics compared to left-leaning or queer sources, with anti-LGBT outlets such as The Daily Wire and LifeSiteNews earning the highest engagements out of any source analyzed in the study.

In religion

In Christianity

In North America, organizations associated with the Christian right, including the American Family Association, Family Research Council, Focus on the Family, National Association for Research and Therapy of Homosexuality, believe that "transgenderism" is unnatural and that transgender people are and remain the sex they were assigned at birth. These organizations oppose laws and policies intended to accommodate transgender people, such as allowing them to change their legal sex, use the washroom corresponding to the gender with which they identify, or become ordained Christian ministers. It is their position that God created people's bodies as they are meant to be, that accepting transgender people would violate scripture and natural law, and that the Bible refers to male and female only.

According to the Ontario Consultants for Religious Tolerance website, under Pope John Paul II, the Holy See first stated its opposition to reassignment surgery in 2000, although it was not made public until 2003.

Transgender people face particular challenges in attempting to integrate their faith with their gender identity. One author says "expectations [based on gender] are usually predicated upon our genitalia and begin from the moment of birth, continuing throughout our lives." Many Christian denominations use biblical notions of gender and gender roles to support their views. These include "So God created man in His own image, in the image of God He created him; male and female He created them" (Genesis 1:27) and "The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are an abomination unto the Lord thy God" (Deuteronomy 22:5).

Views of gender identity based on the Christian faith do not always coincide with the ideologies of transgender individuals. However, if they do not conform to these expectations, they may face rejection. Many transgender Christians seek out an "individualized relationship with God", often facing "a period of denial and struggle" as well as depression, disconnection, dissatisfaction, and spiritual difficulty before "discovering a sense of self that feels integral and true". Many transgender individuals face barriers within the church, such as "fear and unfamiliarity on the part of the congregation, language issues, physical layout that separates people by gender, programs that exclude or separate by gender, pathologizing or designating trans issues as sinful, and overt hostility".

In Islam
The Islamic faith has historically supported heteronormative, binary gender identification. This support is reinforced by cultural norms and traditional readings of sacred texts which prohibit a wide range of identities. Despite this history, progressive Muslims have built arguments that support transgender Muslims on long-established doctrine, and support for gender transition has even been found among influential conservative scholars.

In 1988, gender reassignment surgery was declared acceptable under Islamic law by scholars at Egypt's Al-Azhar, the world's oldest Islamic university. In Iran during 1987, Ayatollah Khomeini, the supreme religious leader of the Islamic Republic of Iran at that time, also declared transgender surgical operations as acceptable (see transgender rights in Iran). The foundation for this accepting attitude in contrast to intolerance of homosexuality is the belief that a person is born transgender but chooses to be homosexual. Despite this acceptance among some conservative Muslim scholars and leaders, transgender individuals within the Muslim community still face particular challenges.

Today, there are some Muslim communities that explicitly welcome transgender Muslims, including some which have trans leadership. Masjid Al-Rabia, founded in 2017, is a trans-led, women-centred, LGBTQ+ affirming mosque based in Chicago, IL. In Northampton, Massachusetts, the Pioneer Valley Progressive Muslims (Masjid Al-Inshirah) was founded in 2010 by a transgender Muslim.  Muslims for Progressive Values has founded Unity Mosques in Atlanta, Georgia; Columbus, Ohio; and Los Angeles, California; as well as outside the United States. The Muslim Alliance for Sexual and Gender Diversity hosts an annual retreat for LGBTQ+ Muslims in Pennsylvania each May. The Trans and Muslim Project of TransFaith is a project devoted specifically to the support of transgender Muslims.

In feminism

Some positions within feminism have been considered transphobic. This may include criticism of transitioning or sex reassignment surgery (SRS) as a personal choice or medical invention, or the position that trans women are not women in a literal sense and should not be allowed access to women-only spaces. Some second-wave feminists perceive trans men and women respectively as "traitors" and "infiltrators" to womanhood.

Second-wave feminist and activist Gloria Steinem expressed concerns in 1977 about transsexuality and SRS, writing that in many cases, transsexuals "surgically mutilate their own bodies." She concluded that "feminists are right to feel uncomfortable about the need for and uses of transsexualism." For some years, this led to Steinem being characterized as transphobic. In 2013, she repudiated the interpretation of her text as an altogether condemnation of SRS, stating that her position was informed by accounts of gay men choosing to transition as a way of coping with societal homophobia. She added that she sees transgender people as living "authentic lives" that should be "celebrated".

Radical feminist Janice Raymond's 1979 book, The Transsexual Empire, was and is still controversial due to its unequivocal condemnation of transsexual surgeries. In the book Raymond says, "All transsexuals rape women's bodies by reducing the real female form to an artifact, appropriating this body for themselves .... Transsexuals merely cut off the most obvious means of invading women, so that they seem non-invasive" and that trans people should be "morally mandated out of existence".

Another site of conflict between feminists and trans women has been the Michigan Womyn's Music Festival. In the early 1990s, the festival ejected a transsexual woman, Nancy Burkholder. In 2014, the festival "passionately rejected" accusations that it believed transgender women are "less than" other women. The activist group Camp Trans had protested the "womyn-born-womyn" intention and advocated for greater acceptance of trans women within the feminist community. The festival had considered allowing only post-operative trans women to attend, but this was criticized as classist, as many trans women cannot afford sex reassignment surgery.

Trans women such as Sandy Stone challenged the feminist conception of "biological woman". Stone worked as a sound engineer for Olivia Records from about 1974 to 1978, resigning as the controversy over a trans woman working for a lesbian-identified enterprise increased. The debate continued in Raymond's book, which devoted a chapter to criticism of "the transsexually constructed lesbian-feminist." Groups like Lesbian Organization of Toronto then voted to exclude trans lesbians. Sheila Jeffreys described "transgenderism" as "deeply problematic from a feminist perspective and [stated] that transsexualism should be seen as a violation of human rights."

In 2017, with regard to the question of whether trans women are women, Chimamanda Ngozi Adichie expressed the view that "trans women are trans women", meaning that while she acknowledges them to face discrimination on the basis of being transgender and sees this as a serious issue, she thinks that their experiences should not be conflated with those of women who face oppression on the basis of being born female. After sustaining severe criticism for her views, Adichie opined that the American Left is "creating its own decline" and is "very cannibalistic." She explained that she sees trans women as women despite her views, but stood behind her position. The work of poststructuralist feminist and lesbian Judith Butler, particularly their books Gender Trouble (1990) and Bodies That Matter (1993), argues that the "violent inscription" of gender as a social construct on human bodies leads to violence against those who do not conform to such binaristic gender dichotomies.

Feminists who oppose the inclusion of trans women in women's spaces have been labeled "TERFs", short for "trans-exclusionary radical feminists". Those at whom the term is directed, in turn, have perceived their labeling as "TERF" to be a slur. Feminist journalist Sarah Ditum, who writes for The Guardian and the New Statesman, said that the term is used to silence feminists through guilt by association. Meghan Murphy, founder of Canadian feminist website Feminist Current, opined that "TERF" should be considered hate speech after a woman was physically assaulted and several people defended or celebrated the assault on the grounds that the woman was a "TERF" and as such deserving of violence.

In gay, lesbian, and bisexual communities
Transphobia is documented in the lesbian, gay and bisexual (LGB) communities, despite historic cooperation between these communities in campaigns for equality.

Authors and observers, such as transgender author Jillian Todd Weiss, have written that "there are social and political forces that have created a split between gay/lesbian communities and bisexual/transgender communities, and these forces have consequences for civil rights and community inclusion. 'Biphobia' and 'transphobia' are a result of these social and political forces, not psychological forces causing irrational fears in aberrant individuals."

Gay and lesbian communities

Historian Joanne Meyerowitz documented transphobia within the gay rights movement in the mid 20th century in response to publicity surrounding the transition of Christine Jorgensen. Jorgensen, who made frequent homophobic remarks and insisted she was not connected to or identified with gay men, was a polarizing figure among activists:

Several prominent figures in second wave feminism have also been accused of transphobic attitudes, culminating in 1979 with the publication of The Transsexual Empire by radical lesbian feminist Janice Raymond, who popularized the term shemale as derogatory slur referring to trans women in 1994, and her statements on transsexuality and transsexual people have been criticized by many in the LGBT and feminist communities as extremely transphobic and as constituting hate speech.

In 1950s America, there was a debate among gay men and women about those who felt they were of the opposite sex. Gay men and women who were trying to melt quietly into the majority society criticized them as "freaks" who brought unwanted disreputable attention upon them. Such attitudes were widespread at the time.

Some trans men face rejection from lesbian communities they had been part of prior to transition. Journalist Louise Rafkin writes, "there are those who are feeling curiously uncomfortable standing by as friends morph into men. Sometimes there is a generational flavor to this discomfort; many in the over-40 crowd feel particular unease", stating that this was "shaking the foundation of the lesbian-feminist world". Trans men were part of the protest at the 2000 Michigan Womyn's Music Festival, the first time the 'womyn-born womyn only' policy has been used against trans males, women supporting the transgender community and young gender-variant women.

In the early 1970s, conflicts began to emerge due to different syntheses of lesbian, feminist and transgender political movements, particularly in the United States. San Francisco trans activist and entertainer Beth Elliott became the focus of debate over whether to include transgender lesbians in the movement, and she was eventually blacklisted by her own movement.

Bisexual communities and binarism
One view is that the word bisexual is transphobic, as "bi" means "two" (thus implying a belief in the binary view of gender). Some people, such as scholar Shiri Eisner, say that some make the claim that the term "erases nonbinary genders and sexes out of existence", as many dictionaries define bisexuality as "of, relating to, or having a sexual orientation to persons of either sex", "sexually attracted to both men and women" and other similar definitions.

However, some bisexual individuals and scholars object to the notion that bisexuality means sexual attraction to only two genders, arguing that since bisexual is not simply about attraction to two sexes and encompasses gender as well, it can include attraction to more than one or more than two genders and is occasionally defined as such. Others, such as the American Institute of Bisexuality, say that the term "is an open and inclusive term for many kinds of people with same-sex and different-sex attractions" and that "the scientific classification bisexual only addresses the physical, biological sex of the people involved, not the gender-presentation."

To deal with issues related to transphobia and the gender binary, some individuals have taken on terms such as pansexual, omnisexual, or polysexual in place of the term bisexual. The American Institute of Bisexuality argues that these terms "describe a person with homosexual and heterosexual attractions, and therefore people with these labels are also bisexual" and that the notion that bisexuality is a reinforcement of a gender binary is a concept that is founded upon "anti-science, anti-Enlightenment philosophy that has ironically found a home within many Queer Studies departments at universities across the Anglophone world". Eisner agrees with this view, stating that "allegations of binarism have little to do with bisexuality's actual attributes or bisexual people's behavior in real life" and that the allegations are an attempt to separate the bisexual and transgender communities politically.

Consequences

Whether intentional or not, transphobia and cissexism have severe consequences for the target of the negative attitude. Transphobia creates significant stresses for transgender people which can lead them to feel shame, low self-esteem, alienation and inadequacy. Transgender youth often try to cope with the stress by running away from home, dropping out of school, using drugs or self-harming. Suicide rates among transgender people are thought to be especially high, because of how they are treated by their families and by society.

Childhood and adolescence
Polyvictimization is experiencing multiple forms of abuse and victimization throughout a person's life, such as physical or sexual violence, bullying/aggression, parental neglect or abuse, experiencing crime, etc. Polyvictimization can start in childhood and has consequences for adolescent health and thus adult health.
Transgender, gender diverse, and sexual minority adolescents (TGSA) are more likely to experience polyvictimization when compared to their cisgender peers. Family traits more associated with polyvictimization in TGSA include: families that have higher than average levels of violence and adversity in their life, families that give their child higher than average levels of microagressions and lower levels of microaffirmations, and families that have average levels of violence and adversity, and also give their child higher levels of microaffirmations. Posttraumatic stress disorder (PTSD) symptoms reported by TGSA has shown to be a significant link between TGSA grouped by their family experiences and polyvictimization.

Research supported by the National Institute of Mental Health (NIMH) assessed lesbian, gay, bisexual, and transgender (LGBT) adolescents and noted that those who had moderate to high, and steady or increasing rates of victimization or verbal or physical threats, were at heightened risk for developing PTSD. Relational and physical bullying victimization, as well as various other forms of emotional distress, are increasingly experienced by the transgender and gender diverse (TGD) adolescent population. Those who experience the most physical and relational bullying victimization and emotional distress, are AMAB youth whom others perceived as very, or mostly, feminine. Moreover, regardless of assigned gender at birth, relational bullying victimization, depression, and suicidal ideation is common among adolescents that can be perceived as anything other than very, or mostly, masculine.

Repeatedly, research on the effects of aggression and violence against TGD youth and young adults shows – when compared to their cisgender peers – higher rates of PTSD, depression, non-suicidal self-injury, suicidal ideation, intent, plan, and attempts, higher rates of substance use (cigarettes, alcohol, marijuana), trauma, skipping school due to safety concerns, and poorer health outcomes.

The 2015 United States Transgender Survey, the largest such survey ever carried out (with 27,715 respondents), found that one in ten respondents suffered transphobic violence at the hands of a family member and 8% were forced to leave their homes for being transgender. The majority of those who were openly transgender or perceived as transgender at school were victims of some form of mistreatment on account of this, including verbal abuse (54%), physical attacks (24%), and sexual assault (13%). 17% experienced such severe mistreatment that they had to leave school. Support from one's community or family was correlated with more positive outcomes related to mental health and social functioning.

Adulthood
In adulthood, the effects of aggression and violence against various groups of transgender people has also been documented in domains such as mental and physical health, and safety and discrimination in the military. Transgender related bias, or discrimination, victimization, and rejection, affects transgender adults and the severity of PTSD symptoms they report. A systematic review completed in 2018 examined 77 studies that reported mental health disparities and social stress felt by TGD adults. The analysis found associations between TGD identity and anxiety, depression, PTSD, substance use, and suicidality, as well as added social stress factors such as violence, discrimination, and exclusion. When examining posttraumatic stress disorder and substance use in transgender adult communities, records indicated that transgender adults who have PTSD are more likely to be diagnosed with a substance use disorder within their lifetime. A National Institute of Health (NIH) analysis conducted with data collected at a community health center in the United States compared transgender and cisgender adult patients on various possible health disparities. Their research showed that within their lifetime, transgender patients experienced more violence, childhood abuse, discrimination, and suicidal thoughts or suicide attempts when compared to their cisgender counterparts who had a similar age, education, ethnicity/race, and income.

United States military
Strong associations between military sexual assault (MSA) and PTSD have been documented in both men and women. A nationwide survey of military personnel in 2015 found that 17.2% of transgender veterans reported experiencing MSA, and nearly two times more transgender men (30%) had a MSA experience when compared to transgender women (15.2%). Links have been found between MSA experienced by transgender veterans and increased depression symptom severity, drug use, and PTSD symptom severity.

Posttraumatic stress disorder has also been associated with suicidality and substance use among adults. For instance, records reflect that veterans who identify as transgender increasingly experience PTSD and suicide ideation, plans, and attempts. Further, transgender specific stigma experienced while in the military and PTSD have been associated with deaths by suicide.

This could be worsened by racial health disparities that exist within the United States Department of Veterans Affairs (VA) Healthcare System. Particularly, racial health disparities between non-Hispanic Black transgender veterans (BTV) and non-Hispanic White transgender veterans (WTV) have been acknowledged. Non-Hispanic Black transgender veterans are at increased odds of having an array of physical health issues/diseases, serious mental illnesses, alcohol use, tobacco use, homelessness, and previous incarceration when compared to the WTV. Non-Hispanic White transgender veterans had increased odds of depression, obesity, and hypercholesterolemia when compared to BTV. Previous incarceration plays a larger role in the PTSD and homelessness that transgender veterans may experience. Specifically, transgender veterans that have a history of previous incarceration are more likely to have PTSD or to experience homelessness when compared to previously incarcerated veterans who are not transgender.

Poverty and homelessness
Nearly one third of U.S. transgender people responding to the 2015 U.S. Transgender Survey lived in poverty, compared to 14% of the population. During the 12 months prior to the survey, 30% of employed transgender people were either fired or mistreated for being transgender, from verbal abuse to sexual violence. 30% had been homeless at some point in their life, and 12% had been homeless during the previous year. Family and community support were correlated with significantly lower rates of homelessness and poverty.

Violence and harassment
During the year prior to the 2015 U.S. survey, 46% of respondents had been verbally harassed and 9% had been physically attacked for being transgender. 10% had been sexually assaulted during the previous year, and 47% had been sexually assaulted at some point in their life.

Evidence collected by the Transgender Day of Remembrance and National Coalition of Anti-Violence Programs on the homicide rates of transgender individuals suggests that the homicide rates of young trans women who are Black or Latina are "almost certainly higher" than those of cisgender women of the same race.

In public restrooms
During the year prior to the 2015 U.S. survey, 12% of respondents reported being verbally harassed in a public restroom. 1% reported being sexually assaulted in a public restroom for being transgender, and 1% reported being otherwise physically assaulted for being transgender. 9% reported being denied the right to use a public restroom consistent with their gender.

Health
During the year prior to the 2015 U.S. survey, 59% of respondents reported avoiding using a public restroom out of fear of violence or harassment. 32% limited the amount they ate or drink in order to avoid using a public restroom. 8% reported suffering a urinary tract infection, kidney infection, or other kidney problem as a result of avoiding public restrooms.

33% reported having negative experiences with a healthcare professional related to being transgender, such as verbal harassment or denial of treatment. 23% reported that they did not seek treatment for a condition out of fear of being mistreated, while 33% did not seek treatment because they were unable to afford it.

During the month prior to the survey, 39% of American transgender people experienced major psychological distress, compared to 5% of the general population of the United States. 40% had attempted suicide at some point in their life, compared to 4.6 percent of the American population. Family and community support were correlated with far lower rates of suicide attempts and of major psychological distress.

A study conducted on transgender women of color in San Francisco has shown a higher correlation between transphobia and risk of transgender women engaging in HIV risk behavior. The study shows that the transgender youth face social discrimination, and they may not have a social role model. The young adults in this group have shown a higher risk of engaging in unprotected receptive anal intercourse when the exposure to transphobia is high. Therefore, as per the study shows a correlation between transphobia and high risk of HIV.

Mental health
People who are transgender are more likely to experience some type of psychological distress because of the harassment and discrimination that comes with transphobia. Student Affairs Administrators in Higher Education conducted a nationwide survey on college campuses examining the psychological effects on transgender people, with a sample size of 86. Out of these 86 participants, 54% stated they have attended psychological counseling before and 10% had been hospitalized for reasons related to mental health. The final results of the study show that over twice as many participants who considered themselves transgender (43%) had engaged in self-injurious behavior, versus those who considered themselves male or female (16%).

According to Virupaksha, Muralidhar, and Ramakrishna, suicide attempts among transgender people globally range from 32% to 50%. In India, 31% to 50% of transgender people have tried to commit suicide before age 20. 50% of transgender people in Australia and 45% of those in England have attempted suicide at least once. In the United States, suicide attempts reported by transgender and gender nonconforming adults exceed the rate of the general population: 41% versus 4.6 percent. In San Francisco alone, the suicide attempt rate among transgender people is 32% overall, and for those under age 25 it is 50%.

According to the study Transphobia Among Transgenders of Color by the University of California, San Francisco, transphobia affects the psychological vulnerability of transgender people of color as compared to those of other ethnicities. Acts of transphobia such as undue denial of services, unfair dismissal from work places or stigmatization have far-reaching effects on the subjects such as low self-esteem, under-performance, stress, withdrawal or even depression. When it comes to the minorities, who are already proven to be undergoing various forms of discrimination, the consequences are even more exaggerated. Transgender people of color are more significantly associated with depression than their white counterparts.

Information regarding the effects of transphobia with respect to minority identities has not been well documented. In a 2018 review of mental health research regarding transgender individuals, only 4 out of 77 studies that were reviewed examined the intersectionality of transgender and racial identities. There were other studies that included disproportionately high amounts of transgender individuals who are in multiple minority groups, but the authors note that it is difficult to tell if these studies generalize to the transgender/ gender nonconforming community as a whole due to lack of extensive study.

To help transgender people work through traumatic experiences, minority stress, and internalized transphobia, mental health practitioners have begun integrating the gender-affirmative model into cognitive behavioral therapy, person-centered therapy, and acceptance and commitment therapy.

Pregnancy issues

Many transgender people transition without undergoing surgery to remove reproductive organs or to reconstruct genitals, thus transition does not necessarily remove the ability or the desire to reproduce. While the same-sex issues surrounding the birth and parenting of children have gained a degree of acceptance, trans practices of parenting have received much less attention and acceptance. In 2007 a transgender man, Thomas Beatie, became pregnant because his wife was infertile. His pregnancy drew world-wide attention. He commented:

Doctors have discriminated against us, turning us away due to their religious beliefs. Health care professionals have refused to call me by a male pronoun or recognize Nancy as my wife. Receptionists have laughed at us. Friends and family have been unsupportive; most of Nancy's family doesn't even know I'm transgender.

See also

 GATE
 Hate crime
 Biological determinism
 Corrective rape
 LGBT people in prison
 List of transgender-related topics
 List of people killed for being transgender
 Minority stress
 Press for Change – UK law organisation for transgender people
 Transgender Day of Remembrance
 Transgender Europe
 Transgender inequality
 Transgender Law Center
 Trans panic defense – a legal defense for assault or murder where the victim is trans.
 Transphobia in the United States

References

Further reading
 "Thematic report on Discrimination against trans and intersex people on the grounds of sex, gender identity and gender expression", The European Commission, 2012.

External links

 Survivor bashing – bias motivated hate crimes
 Translatina documentary (2010)

Anti-LGBT sentiment
Harassment and bullying
Sexism
Phobias
Prejudice and discrimination by type

Transphobia


George Francis Peduzzi (June 13, 1897 – July 23, 1947), known professionally as Karyl Norman, was an American female impersonator who was popular in vaudeville, nightclubs, and on Broadway in the 1920s.

Biography
He was born in Baltimore, Maryland on June 13, 1897 to Mary and Norman Augusta Peduzzi. He left home at the age of 16, joined Neil O'Brien's Minstrels and began performing vaudeville on the US West Coast. In 1917, he traveled to Australia as a theatrical performer. He took the name Karyl because it was sexless, and Norman after his father.

He billed himself as "The Creole Fashion Plate", and was known for his gowns, mostly made by his mother, with whom he traveled. He made his New York City debut as a female impersonator in May 1919 and was an immediate success. He specialised in Southern songs, and was known for his quick changes of clothes and gender. One critic wrote: "Not only does this impersonator wear his feminine toggery in tiptop shape, but has a voice that fools 'em at the start. Then to a lower register he descends - a lusty masculine voice....". He wrote many of his own songs, including "Nobody Lied (When They Said That I Cried Over You)", "Beside a Babbling Brook", and "I'm Through (Shedding Tears Over You)".

As well as performing in vaudeville, Norman appeared in many stage plays and musical comedies. He also toured in Britain, Europe, Australia, New Zealand, and South Africa. In New York, he appeared in the Palace Theatre on Broadway in 1923, starred in the Greenwich Village Follies of 1924, and Lady Do in 1927, and headlined at the Palace Theatre in 1930 in an act called "Glorifying the American Boy-Girl". With Gene Malin, Ray Bourbon, and others, he instigated the "Pansy Craze" for drag acts in New York in 1930. The actress Fifi D'Orsay described Norman as "...a great performer... a wonderful guy, beloved and respected by everybody, although he was a gay boy... it was harder for them than it is today. He did an act with two pianos and those gorgeous clothes. He had such class and he was so divine.".

In the 1930s, his popularity diminished but he continued to perform in clubs, particularly at Finocchio's in San Francisco. He was reportedly arrested on a morals charge in Detroit, but was released after the intervention of Eleanor Roosevelt. In 1942, he put on his All American Male Revue, starring Niles Marsh, at the Castle Farms Night Club in Lima, Ohio.

He retired after his mother's death. He died in Hollywood, Florida, in 1947 at the age of 50.

See also
Julian Eltinge
Bothwell Browne
Bert Savoy

References

1897 births
1947 deaths
Singers from Baltimore
American drag queens
American LGBT singers
American gay musicians
Gay singers
Blackface minstrel performers
20th-century American male singers
20th-century American singers
20th-century American LGBT people

Karyl Norman


Griselda is an opera (dramma per musica) in three acts composed by Antonio Maria Bononcini. The opera uses a slightly revised version of the 1701 Italian libretto by Apostolo Zeno that was based on Giovanni Boccaccio's The Decameron (X, 10, "The Patient Griselda"). The opera was dedicated to Prince Maximilian Karl von Löwenstein, the Austrian governor of Milan, who died during the opera's world première on 26 December 1718 at the Teatro Regio Ducale in Milan. Nevertheless, Bononcini's opera was well received and enjoyed several revivals during the eighteenth century.

His brother, Giovanni Bononcini, wrote an even more popular version of his own to Zeno's libretto in 1722.

Roles

Synopsis

Act 1
Years before the action begins, Gualtiero, King of Sicily, had married a poor shepherdess, Griselda. The marriage was deeply unpopular with the king's subjects and when a daughter, Costanza, was born, the king had to pretend to have her killed while secretly sending her to be brought up by Prince Corrado of Apulia. Now, faced with another rebellion from the Sicilians, Gualtiero is forced to renounce Griselda and promises to take a new wife. The proposed bride is in fact Costanza, who is unaware of her true parentage. She is in love with Corrado's younger brother, Roberto, and the thought of being forced to marry Gualtiero drives her to despair.

Act 2
Griselda returns to her home in the countryside where she is pursued by the courtier Ottone, who is in love with her. She angrily rejects his advances. Gualtiero and his followers go out hunting and come across Griselda's cottage. Gualtiero foils an attempt by Ottone to kidnap Griselda and allows her back to the court, but only as Costanza's slave.

Act 3
Ottone still resolutely pursues Griselda and Gualtiero promises him her hand as soon as he himself has married Costanza. Griselda declares she would rather die and, moved by her faithfulness, Gualtiero takes her back as his wife. He reveals the true identity of Costanza and allows her to marry Roberto.

Sources

External links
Libretto

Operas
Operas by Antonio Maria Bononcini
1718 operas
Italian-language operas
Operas based on literature
Operas based on works by Giovanni Boccaccio

Griselda (Antonio Maria Bononcini)


Beira Litoral is a former province (província) of Portugal, formally instituted in an administrative reform of 1936. It was abolished with the 1976 Constitution of Portugal.

The province was bordered on the north by Douro Litoral Province, on the east by Beira Alta Province and Beira Baixa Province, on the southeast by Ribatejo Province, on the southwest by Estremadura Province and on the West by the Atlantic Ocean.

Beira Litoral was made up of 33 municipalities (concelhos), integrated for the most part into Aveiro District and Coimbra District, half of Leiria District, and one municipality of Santarém District. Its capital was the city of Coimbra. The included municipalities by district were:

 Aveiro District: Águeda, Albergaria-a-Velha, Anadia, Aveiro, Estarreja, Ílhavo, Mealhada, Murtosa, Oliveira de Azeméis, Oliveira do Bairro, Ovar, São João da Madeira, Sever do Vouga, Vagos, Vale de Cambra.
 Coimbra District: Arganil, Cantanhede, Coimbra, Condeixa-a-Nova, Figueira da Foz, Góis, Lousã, Mira, Miranda do Corvo, Montemor-o-Velho, Penacova, Penela, Poiares, Soure.
 Leiria District: Alvaiázere, Ansião, Batalha, Castanheira de Pêra, Figueiró dos Vinhos, Leiria, Pedrógão Grande, Pombal.
 Santarém District: Ourém.

Today, nearly all of the former province is located in the Centro Region, only three municipalities are situated in the Norte Region, subregion of Entre Douro e Vouga (namely Oliveira de Azeméis, São João da Madeira and Vale de Cambra).

The municipalities in the Centro Region are divided among the subregions Baixo Vouga, Baixo Mondego, nearly all of Pinhal Interior Norte (except Oliveira do Hospital and Tábua, which belong to Beira Alta, and Pampilhosa da Serra, part of Beira Baixa), part of Pinhal Litoral (except Marinha Grande and Porto de Mós), plus one municipality in Médio Tejo (Ourém).

Provinces of Portugal (1936–1976)
Regions of Portugal

Beira Litoral Province


Vlad Cubreacov (born 24 September 1965) is a Moldovan politician.

Biography

In 1989 he graduated from the journalism faculty of the State University of Moldova. He worked as a scientific consultant at the Dimitrie Cantemir Literature Museum in Chişinău (1989–1991), then becoming head of the Department of Religious Affairs in the Ministry of Culture and Religious Affairs (1991–1994). Since 1994 he has been a deputy in the Parliament of the Republic of Moldova, and since 1996 he has been a member of the Parliamentary Assembly of the Council of Europe (Committee on Culture, Science and Education). He represents the Metropolitan Church of Bessarabia at the European Court of Human Rights. Since 1999 he has served as vice-president of the Christian-Democratic People's Party (PPCD), and since April 2005 he has also been the leader of the Christian-democrat parliamentary group in the Parliament of the Republic of Moldova. He has been decorated with the Cross of the Patriarchate of Romania for laymen, the Cross of the Brotherhood of the Holy Grave of the Russian Federation, and the Distinction of merit of the Metropolitanate of Moldova and Bucovina.

Cubreacov is married.

External links
 Adunarea Parlamentară a Consiliului Europei - Vlad Cubreacov
Situation des élèves roumains dans les territoires moldaves occupés
Situation of Romanian pupils in the occupied Moldovan territories
Complicité de la Patriarchie de Moscou et de toute la Russie avec le régime illégale et sécessioniste installé à l'Est de la République de Moldova
Complicity of the Patriarch of Moscow and all Russia with the illegal and secessionist regime installed in the east of the Moldovan Republic
Liberté de la Métropolie de la Béssarabie
Freedom of the Metropolis of Bessarabia
DECLARATION ECRITE N° 265 concernant l'arrêt de la Cour d'Appel de la République de Moldova relatif à la légitimité et à la liberté de la Métropolie de Bessarabie
WRITTEN DECLARATION No. 265 on the decision of the Court of Appeal of the Republic of Moldova on the legitimacy and freedom of the Metropolis of Bessarabia
Droit de l'Eglise métropolitaine de Bessarabie à sa propre succession juridique
Right of the Metropolitan Church of Bessarabia to its own succession in title
Respect des droits des Roumains de Timok (Serbie orientale)
Respect for the rights of the Timok Romanians (Eastern Serbia)
Violation des droits de l'homme de la minorité nationale roumaine en Serbie
Violation of the human rights of the Romanian ethnic minority in Serbia
Difficult cultural situation of the Istro-Romanian minority particularly threatened
La situation culturelle difficile de la minorité istro-roumaine particulièrement menacée

Living people
1965 births
People from Cahul District
Moldovan MPs 1994–1998
Moldovan MPs 2005–2009
Moldovan journalists
Male journalists
Popular Front of Moldova politicians
Moldova State University alumni

Vlad Cubreacov


Sue Ellicott is a former television correspondent for the BBC and political writer for The Times in Washington, DC. Ellicott has appeared on CNN, ABC News, and Politically Incorrect. Ellicott is one of the recurring guest panelists on the NPR radio news quiz show Wait Wait... Don't Tell Me! She was briefly a co-host of Air America Radio's Morning Sedition with comedian Marc Maron and radio veteran Mark Riley. She also appeared on Last Call with Elvis Mitchell, Stuttering John Melendez and Tad Low, a late-night gabfest on CBS affiliates in the early 1990s.

External links

British journalists
Living people
Year of birth missing (living people)

Sue Ellicott


In Greek mythology, Pheno (Ancient Greek: Φηνὼ) was the Athenian woman and daughter of Clytius. She married Lamedon, king of Sicyon, and bore him a daughter Zeuxippe.

Note

References

 Pausanias, Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918. . Online version at the Perseus Digital Library
 Pausanias, Graeciae Descriptio. 3 vols. Leipzig, Teubner. 1903.  Greek text available at the Perseus Digital Library.

Characters in Greek mythology
Women in Greek mythology

Pheno


() is a transliterated form of the Greek word , which refers to concepts such as fellowship, joint participation, partnership, the share which one has in anything, a gift jointly contributed, a collection, a contribution. In the Politics of Aristotle it is used to mean a community of any size from a single family to a polis. As a polis, it is the Greek for republic or commonwealth. In later Christianity it identifies the idealized state of fellowship and unity that should exist within the Christian church, the Body of Christ. This usage may have been borrowed from the early Epicureans—as it is used by Epicurus' Principal Doctrines 37–38.

The term communion, derived from Latin communio ('sharing in common'), is related. The term "Holy Communion" normally refers to the Christian rite also called the Eucharist.

New Testament
The essential meaning of the  embraces concepts conveyed in the English terms  community, communion, joint participation, sharing and intimacy.  can therefore refer in some contexts to a jointly contributed gift.  The word appears 19 times in most editions of the Greek New Testament. In the New American Standard Bible, it is translated "fellowship" twelve times, "sharing" three times, and "participation" and "contribution" twice each.

 appears once in the ancient Greek translation of the Old Testament known as the Septuagint, in Leviticus 6:2

It is found in 43 verses of the New Testament as a noun (koinōnia 17x, koinōnos 10x, sugkoinōnos 4x), in its adjectival (koinōnikos 1x), or verbal forms (koinōneō 8x, sugkoinōneō 3x) . The word is applied, according to the context, to sharing or fellowship, or people in such relation, with:
 a divine nature (), God (), the Father and His Son (), Jesus, Son of God (), his sufferings (; ), his future glory (), the Holy Spirit (; )
 the blood and the body of Christ (), pagan sacrifices and gods ()
 fellow Christians, their sufferings and the faith (; ; , ; ; ; , )
 a source of spiritual favours (), the gospel (), light and darkness ()
 others' sufferings and consolation (; ), their evangelizing work (), their graces or privileges (; ), their material needs, to remedy which assistance is given (, ; , ; ; ; ; )
 the evil deeds of others (; ; ; ; )
 the bodily human nature all have in common ()
 a work partnership, secular or religious (; )

Of these usages, Bromiley's International Standard Bible Encyclopedia selects as especially significant the following meanings:
I. Common life in general (only in )
II. Communion between particular groups, the most remarkable instance of which was that between Jews and Gentiles
III. Communion in the Body and Blood of Christ
IV. Sharing in divine revelation and with God himself ().

Aspects

Sacramental meaning

The Eucharist is the sacrament of communion with one another in the one body of Christ. This was the full meaning of eucharistic  in the early Catholic Church.  St. Thomas Aquinas wrote, "the Eucharist is the sacrament of the unity of the Church, which results from the fact that many are one in Christ."

Between churches

By metonymy, the term is used of a group of Christian churches that have this close relationship of communion with each other. An example is the Anglican Communion.

If the relationship between the churches is complete, involving fullness of "those bonds of communion – faith, sacraments and pastoral governance – that permit the Faithful to receive the life of grace within the Church", it is called full communion. However, the term "full communion" is frequently used in a broader sense, to refer instead to a relationship between Christian churches that are not united, but have only entered into an arrangement whereby members of each church have certain rights within the other.

If a church recognizes that another church, with which it lacks bonds of pastoral governance, shares with it some of the beliefs and essential practices of Christianity, it may speak of "partial communion" between it and the other church.

Between the living and the dead

The communion of saints is the relationship that, according to the belief of Christians, exists between them as people made holy by their link with Christ. That this relationship extends not only to those still in earthly life, but also to those who have gone past death to be "away from the body and at home with the Lord" (2 Corinthians 5:8) is a belief among some Christians. Their communion is believed to be "a vital fellowship between all the redeemed, on earth and in the next life, that is based on the common possession of the divine life of grace that comes to us through the risen Christ".

Since the word rendered in English as "saints" can mean not only "holy people" but also "holy things", "communion of saints" also applies to the sharing by members of the church in the holy things of faith, sacraments (especially the Eucharist), and the other spiritual graces and gifts that they have in common.

The term "communion" is applied to sharing in the Eucharist by partaking of the consecrated bread and wine, an action seen as entering into a particularly close relationship with Christ. Sometimes the term is applied not only to this partaking but to the whole of the rite or to the consecrated elements.

Between individual Christians

A Christian fellowship is a community, social club, benefit society, and/or a fraternal organization whether formal or informal of Christians that worship, pray, cooperate, volunteer, socialize, and associate with each other on the foundation of their shared Christian faith. Members of Christian fellowships may or may not be part of the same church congregations or denominations, although many are associated with a given local church congregation (in turn possibly associated with a given denomination) or an interdenominational group of several local area congregations, some are established as parachurch voluntary associations or student societies, and others form out of casual non-denominational friend groups/social groups among individual Christians in some way affiliated with universities, colleges, schools, other educational institutions, community centers, places of employment, or at any other place, entity, or among neighbors and acquaintances, made up of people who worship, congregate, and socialize together based on shared religious beliefs.

In popular media
 was the final word to be spelled out for the 91st Scripps National Spelling Bee. It was correctly answered by Karthik Nemmani, a 14-year-old Indian-American boy from McKinney, Texas.

References

Bibliography

Further reading
 Lewis-Elgidely, Verna. Koinonia in the Three Great Abrahamic Faiths: Acclaiming the Mystery and Diversity of Faiths. Cloverdale Books, 2007.
 Hauk, Gary H.  Life Ventures. LifeWay Church Resources, 2012.

External links
Lexicon entry for koinonia, common domain
Fellowship as defined in the New Testament
Broken but Never Divided: An Orthodox Perspective
Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspects of the Church understood as communion

Christian terminology
Ecclesiology
New Testament Greek words and phrases
Fellowships
Types of Christian organization

Koinonia


Yelena Georgiyevna Bonner (; 15 February 1923 – 18 June 2011) was a human rights activist in the former Soviet Union and wife of the physicist Andrei Sakharov. During her decades as a dissident, Bonner was noted for her characteristic blunt honesty and courage.

Biography

Early life and education
Lusik Georgiyevna Alikhanova was born in Merv, Turkmen SSR, Soviet Union (now Mary, Turkmenistan). She was born to Ruf "Ruth" Bonner, a Jewish communist activist from Siberia, and Levon Kacharyan, an Armenian. Her father died a year after her birth, and her mother remarried to Gevork Alikhanyan, founding First Secretary of the Communist Party of Armenia and a Comintern executive. She had a younger brother, Igor, who became a career naval officer.  Her family had a summer dacha in Sestroretsk and Bonner had fond memories there.

In 1937, Bonner's father was arrested by the NKVD and executed as part of Stalin's Great Purge; her mother was arrested a few days later as the wife of an enemy of the people, and served ten years in the Gulag near Karaganda, Kazakhstan, followed by nine years of internal exile. Bonner's 41-year-old maternal uncle, Matvei Bonner, was also executed during the purge, and his wife internally exiled. All four were exonerated (rehabilitated) following Stalin's death in 1953. In 1941 she volunteered for the Red Army's Hospital when the Soviet Union was invaded, and she became head nurse. While serving during World War II, Bonner was wounded twice, and in 1946 was honorably discharged as a disabled veteran. In 1947 Bonner was accepted as student in the medical institute in Leningrad. After the war she earned a degree in pediatrics from the First Leningrad Medical Institute, presently First Pavlov State Medical University of St. Peterburg.

Marriage and children
In medical school she met her first husband, Ivan Semyonov. They had a daughter, Tatiana, in 1950, and a son, Alexey, in 1956. Her children immigrated to the United States in 1977 and 1978, respectively. Bonner and Semyonov separated in 1965, and eventually divorced.

In October 1970, while attending the trial of human rights activists Revol't (Ivanovich) Pimenov and Boris Vail in Kaluga, Bonner met Andrei Sakharov, a nuclear physicist and human rights activist; they married in 1972. The year before they met, 1969, Sakharov had been widowed from his wife, Klavdia Alekseyevna Vikhireva, with whom he had two daughters and a son.

Activism
Beginning as early as the 1940s, Bonner had helped political prisoners and their families. Although Bonner had joined the Soviet Communist Party in 1964 while she was working as a physician, only a few years later she was becoming active in the Soviet human rights movement. Her resolve towards dissidence was strengthened in August 1968 after Soviet bloc tanks rolled into Czechoslovakia in order to crush the Prague Spring movement. That event strengthened her belief that the system could not be reformed from within.

At the Kaluga trial in 1970, Bonner and Sakharov met Natan Sharansky and began working together to defend Jews sentenced to death for attempting an escape from the USSR in a hijacked plane. Under pressure from Sakharov, the Soviet regime permitted Yelena Bonner to travel to the West in 1975, 1977 and 1979 for treatment of her wartime eye injury. When Sakharov, awarded the 1975 Nobel Peace Prize, was barred from travel by the Soviet authorities, Bonner, in Italy for treatment, represented him at the ceremony in Oslo.

Bonner became a founding member of the Moscow Helsinki Group in 1976. When in January 1980 Sakharov was exiled to Gorky, a city closed to foreigners, the harassed and publicly denounced Bonner became his lifeline, traveling between Gorky and Moscow to bring out his writings. Her arrest in April 1984 for "anti-Soviet agitation and propaganda" and sentence to five years of exile in Gorky disrupted their lives again. Sakharov's several long and painful hunger strikes forced the new Soviet leader, Mikhail Gorbachev to let her travel to the U.S. in 1985 for sextuple bypass heart surgery. Prior to that, in 1981, Bonner and Sakharov went on a dangerous but ultimately successful hunger strike to get Soviet officials to allow their daughter-in-law, Yelizaveta Konstantinovna ("Lisa") Alexeyeva, an exit visa to join her husband, Bonner's son Alexei Semyonov, in the United States.

In December 1986, Gorbachev allowed Sakharov and Bonner to return to Moscow. Following Sakharov's death on 14 December 1989, she established the Andrei Sakharov Foundation, and the Sakharov Archives in Moscow. In 1993, she donated Sakharov papers in the West to Brandeis University in the U.S.; in 2004 they were turned over to Harvard University. Bonner remained outspoken on democracy and human rights in Russia and worldwide. She joined the defenders of the Russian parliament during the August Coup and supported Boris Yeltsin during the constitutional crisis in early 1993.

In 1994, outraged by what she called "genocide of the Chechen people", Bonner resigned from Yeltsin's Human Rights Commission and was an outspoken opponent to Russian armed involvement in Chechnya and critical of the Kremlin for allegedly returning to KGB-style authoritarianism under Vladimir Putin. She was also critical of the international "quartet" two-state solution to the Israel-Palestinian conflict and expressed fears about the rise of antisemitism in Europe. In 1999, Yelena Bonner received the Truman-Reagan Medal of Freedom.

Bonner was among the 34 first signatories of the online anti-Putin manifesto "Putin must go", published 10 March 2010. Her signature was the first.

Last years and death
From 2006, Bonner divided her time between Moscow and the United States, home to her two children, five grandchildren, one great-granddaughter, and one great-grandson. She died on 18 June 2011 of heart failure in Boston, Massachusetts, aged 88, according to her daughter, Tatiana Yankelevich. She had been hospitalized since 21 February.

Works and awards
Bonner was the author of Alone Together (Knopf 1987), and Mothers and Daughters (Knopf 1992), and wrote frequently on Russia and human rights. She was a recipient of many international human rights awards, including the Rafto Prize in 1991, the European Parliament's Robert Schuman Medal in 2001, the awards of International Humanist and Ethical Union, the World Women's Alliance, the Adelaida Ristori Foundation, the U.S. National Endowment for Democracy, the Lithuanian Commemorative Medal of 13 January, the Czech Republic Order of Tomáš Garrigue Masaryk, and others.

She was also awarded the Giuseppe Motta Medal in 2004 for protection of human rights.

In 2005 Bonner participated in "They Chose Freedom", a four-part television documentary on the history of the Soviet dissident movement. Bonner was on the Board of Advancing Human Rights (NGO).

Depiction in media
Bonner was portrayed by Glenda Jackson in the 1984 film Sakharov.

References

Works

Further reading

External links

1923 births
2011 deaths
Burials at Vostryakovskoye Cemetery
People from Mary, Turkmenistan
Soviet Jews
Russian Jews
Turkmenistan Jews
Turkmenistan people of Armenian descent
Russian people of Armenian descent
Soviet pediatricians
Soviet people of World War II
Resigned Communist Party of the Soviet Union members
Moscow Helsinki Group
Jewish human rights activists
Russian women activists
Russian political activists
Russian dissidents
Soviet dissidents
Soviet human rights activists
Women human rights activists
Recipients of the Order of the Cross of Terra Mariana, 3rd Class
Recipients of the Order of Tomáš Garrigue Masaryk
Commanders of the Order of Merit of the Republic of Poland
Soviet non-fiction writers
Russian non-fiction writers
20th-century Russian writers
Russian memoirists
20th-century Russian women writers
Jewish women writers
Women memoirists
Soviet women writers

Yelena Bonner


Kirk Martinez is a Professor in Electronics and Computer Science at the University of Southampton UK. He gained a BSc in Physics from the University of Reading and a PhD in Image Processing in the department of Electronic Systems Engineering at the University of Essex. While Arts Computing Lecturer at Birkbeck College London (1987–96) he pioneered the digital imaging of paintings together with The National Gallery, London in the European project VASARI (1980s). This led to development of art imaging projects to print accurate art books (MARC project), view high detail images on the web (Viseum project) and find art images online (Artiste, SCULPTEUR and eCHASE). He has published this research in books on image processing and computer architecture as well as Transactions of the IEEE on content-based image retrieval He was an advisor on the imaging and image processing required for the Archimedes Palimpsest. Recent research led to a new imaging system for ancient seals together with Oxford University - which is helping to capture and read historic texts.

He is one of the founders of the Electronics and the Visual Arts: EVA Conferences. He helped to found the Earth and Space Science Informatics focus group of the American Geophysical Union, is on the executive committee and has run ten annual sessions on applying sensor networks to earth science. In 2017 he received the AGU's Leptoukh award  for contributions to this area.

He is the co-founder of the VIPS (software) image processing package together with John Cupitt (National Gallery London and now Imperial College London). This is used widely and available as a standard package in Linux distributions as well as for Microsoft Windows/OS X. It is known for mosaicing, colour and parallel processing/performance. It has become the fastest way to generate thumbnails and resize images on web servers so is in use in Wikipedia itself  and sites such as Booking.com.

His current research is on Environmental Sensor Networks
which are wireless sensor networks for studying/monitoring the environment, particularly in relation to glaciers

and climate change (Glacsweb project). This research featured on BBC technology news and the BBC's News, it was the first wireless sensor network designed to be used in/under glaciers. His work to test the technology for landslide detection was also on BBC news. In 2014 he deployed what was probably the first low power, sub-GHz, 6LoWPAN fully-IP based Internet of Things environmental sensor network in the Cairngorms.

External links
His home page
Glacsweb
The VASARI project

References

1962 births
Living people
English computer scientists
Academics of Birkbeck, University of London
Academics of the University of Southampton
British computer scientists
Alumni of the University of Reading

Kirk Martinez


The 6th Man, sometimes titled The Sixth Man, is a 1997 American sports comedy film directed by Randall Miller, and starring Marlon Wayans and Kadeem Hardison. The film features real National Collegiate Athletic Association (NCAA) schools, although the rosters are fictitious. Some schools shown in the film include the University of Washington, University of Massachusetts Amherst, California State University, Fresno (better known as Fresno State), Georgetown University, the University of Kentucky, the University of Arkansas, UCLA, and others. The film features cameos from college basketball personalities such as Jerry Tarkanian and Dick Vitale.

The film was released in the United States on March 28, 1997 to negative reviews from critics and mild box office success, grossing almost $15 million.

Plot
Antoine (Kadeem Hardison) and Kenny Tyler (Marlon Wayans), two close brothers, play a basketball game in 1986. Their motto for each other is "A&K: All the Way", created by their mother. Their father, James, coaches the team and directs Kenny to take the last shot for the win, but he passes the ball to Antoine out of fright, who misses and costs them the game. That night, Kenny tries to cheer Antoine up, still upset about missing the shot. James tells them that all they have to do is stick together and anything can happen.

In the present day, both Antoine and Kenny are a famed duo on their University of Washington college basketball team, the Huskies. Celebrating their most recent win at a nightclub, Kenny meets R.C. St. John (Michael Michele), a reporter for UW, with whom he sparks an interest in. During a road game at UCLA, Antoine scores a slam dunk before suffering a heart attack while hanging on the rim. Coach Pederson (David Paymer) informs Kenny and the team after the game that Antoine has died.

Without Antoine, the team begins falling apart. During one game, however, odd sequences begin to occur, leading to a surprising win. Antoine's ghost appears to Kenny in the locker room, revealing he aided the team supernaturally, and explains that the reason he's back is because Kenny called him. Kenny's teammates begin to question his concerning behavior (as only Kenny can see Antoine), and he informs his teammates about Antoine's reemergence, who are skeptical until Antoine uses supernatural forces to persuade them. Under Antoine's influence, the team storms through the competition and eventually make it to the NCAA tournament, for the first time in over a decade. Meanwhile, Kenny's relationship with R.C. deepens, despite Antoine's efforts to disband the two, believing R.C. is only out to get a story on him, which is partially true. R.C. originally prepares to submit a story to the paper when Kenny discloses to her that Antoine is aiding the team, but eventually decides against it.

The rest of the team begins to have misgivings about Antoine helping them in their games. Kenny informs Antoine, who becomes irate, and wrecks the room they're in. After calming down, Antoine relates to Kenny that he never wanted to pass away. Kenny tells the team he wants Antoine to stay, because he doesn't want to lose his brother again. However, in the Final Four against Georgetown, Antoine's antics seriously injure their All-American, Jerrod Smith (Flex), a close friend of Kenny's. While Kenny visits Jerrod at the hospital, R.C. arrives and knows it's because of Antoine, having discovered his spirit and clues in a game's footage. R.C. tells Kenny that he's letting Antoine run his life even in death, and will never truly live unless he lets Antoine go. Kenny tells Antoine not to interfere during the championship game with the team by his side, or they will voluntarily forfeit. Disappointed, Antoine leaves, but lingers nearby.

The team plays poorly in the first half of their championship game without Antoine's erstwhile preternatural intervention, spurring a halftime speech from Kenny that rouses his teammates and leads to an impressive rally in the second half to bring the game close. With the score tied in the waning seconds, Kenny attempts the game winning shot. Antoine tries to help, but Kenny tells him not to, making the shot on his own and winning the Huskies their very first championship. Before ascending into the afterlife, Antoine shares one final moment with his brother, reminding Kenny that he will always be with him. As Kenny celebrates with his team, Antoine goes off into the distance under an array of lights. Coach Pederson sees this and asks Kenny if this was Antoine, to which Kenny admits, saying their mantra: "A&K all the way".

Cast
 Marlon Wayans as Kenny Tyler
 Kadeem Hardison as Antoine Tyler
 David Paymer as Coach Pederson
 Michael Michele as R.C. St. John
 Kevin Dunn as Mikulski
 Gary Jones as Gertz
 Lorenzo Orr as Malik Major
 Vladimir Cuk as Zigi Hrbaček
 Travis Ford as Danny O'Grady
 Jack Karuletwa as Luther Lasalle
 Chris Spencer as Jimmy Stubbs
 Kirk Baily as Coach Nichols
 Saundra McClain as Camille Tyler

Production
The 6th Man was set and filmed in Seattle, Washington and Vancouver, British Columbia, Canada on April 2 until May 17, 1996. It had an estimated budget of $11 million.

Release
The film was released on March 28, 1997, and made $4,128,178 in its opening weekend at the box office, and went on to gross $14,772,788 throughout its theatrical run.

Critical reception
The 6th Man has a 23% approval rating on Rotten Tomatoes, and an average critic rating of 3.8/10 based on 13 reviews.

Roger Ebert of the Chicago Sun-Times said:

Soundtrack

The soundtrack was released on March 25, 1997, by Hollywood Records. It peaked at #33 on the Top R&B/Hip-Hop Albums.

See also
List of basketball films
List of ghost films

References

External links

1997 films
1997 comedy films
1990s American films
1990s English-language films
1990s ghost films
1990s sports comedy films
African-American comedy films
American basketball films
American ghost films
American sports comedy films
English-language sports comedy films
Films about brothers
Films directed by Randall Miller
Films produced by David Hoberman
Films scored by Marcus Miller
Films set in 1986
Films set in British Columbia
Films set in Seattle
Films shot in Vancouver
Mandeville Films films
Touchstone Pictures films
Washington Huskies men's basketball

The 6th Man


The Indian Penal Code (IPC) is the main criminal code of modern India. It is a code meant to cover all aspects of criminal law. The code was drafted on 6th October 1860. on the recommendation of first law commission  of india established in 1834 under the charter Act of 1833 under the chairmanship of Thomas Babington Macaulay.It came into force in British India during the early British Raj period in 1862. However, it did not apply automatically in the Princely states. They had their own courts and legal systems until the 1940s. The Code has been amended several times and is now supplemented by other criminal provisions.

After the Partition of the British Indian Empire, the Indian Penal Code was inherited by its successor states, the Dominion of India and the Dominion of Pakistan (where it continues as the Pakistan Penal Code). After the separation of Bangladesh from Pakistan, the code continued in force there. The code was also adopted by the British colonial authorities in colonial Burma, Ceylon (modern Sri Lanka), the Straits Settlements (now part of Malaysia), Singapore and Brunei. It is the basis of the criminal codes in those countries.

Law of India

Indian Penal Code


Kalpana is a 2012 Indian Kannada-language comedy horror film starring Upendra, Saikumar and Lakshmi Rai in the lead roles. Film maker Rama Narayanan directed and produced this movie under his banner Sri Thenaandal Films. The film is a remake of the 2011 Tamil film Kanchana. Saikumar reprises the role of a transgender Kalpana, originally played by Sarath Kumar in the Tamil version. Shruti and Umashri play supporting roles originally played by Devadarshini and Kovai Sarala.

The film was released across Karnataka on 28 September 2012 and opened to positive response from critics and audiences. The performances of Sai Kumar and Upendra have been critically acclaimed. The film did well at the box office and was a 'Super Hit' in Mysore, Northern Karnataka, Chitradurga, Bellary districts, while a 'Hit' in other parts of Karnataka. Kalpana was the Sixth Highest Grossing Kannada film of 2012. Upendra won the Udaya Film Award for Best Male Actor for his performance in the film.

A sequel to the film was made and titled as Kalpana 2 which is a remake of Tamil film Kanchana 2.

Plot
Raghava (Upendra) is a typical jobless youth who spends his days playing cricket with friends. He suffers from an irrational fear of ghosts, and retreats to the safety of his home after sunset. So great is his fear, that he prefers to sleep with his mother (Umashri) and have her accompany him to the bathroom at night. This creates major annoyance in the household, including Raghava's brother (Achyuth Kumar), sister-in-law (Shruti), and their children.

One day, Raghava and his friends are forced to abandon their usual cricket ground and find a new one; they unwittingly select an abandoned land that is rumored to be haunted. A bizarre weather change scares them away. Raghava brings home his cricket stumps, which have been stained with blood from a buried corpse in the ground. He focuses on wooing Priya (Lakshmi Rai), the sister of his sister-in-law. In the following days, his mother and sister-in-law are witnesses to several paranormal phenomena at night; prominently a ghost haunting the hallways. On consulting a priest, they perform 3 rituals to ascertain if the house is haunted:

1. They keep a coconut on a rangoli and pray to Lord Shiva. The coconut rotates on its own.

2. They make a cow eat food. The cow runs out of the house without eating the food.

3. They leave a lit lamp and two drops of blood and leave the house. A ghost of a woman appears before them and licks the blood.

Scared senseless, Raghava's mother and sister-in-law hire two priests (Om Prakash Rao and Bullet Prakash) to rid their home of the ghost. The priests, however, are conmen and escape with their lives. That night, the ghost possesses Raghava, who begins acting increasingly effeminate, alienating himself from Priya and wearing women's clothes and jewelry. His family angrily confronts him, when it is revealed that there are three ghosts who have possessed him: a violent woman, a Hindi-speaking Muslim, and an intellectually disabled boy. Raghava's family hires an exorcist, who successfully drives the spirit away from Raghava's body. The ghost of the woman, trapped, reveals her story.

Kalpana (Sai Kumar Pudipeddi) is a transgender who was disowned by her parents. She is offered shelter by a kind Muslim Akbar Bai (Babu Antony), who has an intellectually disabled son. Regretting that she couldn't become a doctor as she intended, she adopts another young transgender, Geetha, and works hard to support her financially. When Geetha leaves to study medicine abroad, Kalpana buys a plot of land where Geetha intended to construct a hospital for the poor. That ground is unlawfully taken by crooked MLA Shankar. Kalpana angrily confronts the MLA, who cunningly kills her. He also kills Akbar bai and his son. Before she died, she vowed to kill Shankar, his wife, and his henchmen. The bodies are then buried in Kalpana's ground.

The exorcist sympathizes with her but remains duty-bound and traps her. After hearing her story, Raghava is touched; risking the danger, he allows Kalpana to possess him once again. Raghava/Kalpana confronts the MLA and disposes of his henchmen gruesomely. The MLA seeks refuge in a Narasimha temple which Kalpana is forbidden from, but she asks the deity for justice and manages to chase him inside the temple. The three spirits combined kill the MLA. A few years later, Raghava constructed the hospital for Geetha as per Kalpana's wishes. The movie ends with Priya shouting "deva" (ghost in Kannada) and a terrified Raghava sitting on her hip.

Cast
 Upendra as Raghava aka Kalpana (possessed by Sai Kumar)
 Lakshmi Rai as Priya
 Saikumar as Kalpana
 Shruti as Jaanki
 Umashree as Raghava's mother
 Satyajit as Muslim exorcist
 Shobraj as MLA Shankar
 Babu Antony as Akbar Bhai
 Achyuth Kumar as Jaanki's husband
 Om Prakash Rao as fake priest 1
 Bullet Prakash as fake priest 2

Production
The film was launched on 14 December at the Kanteerava Studios in Bangalore. 95% of the filming occurred in Chennai, similar to the original version but some portions were significantly shot in and around Mangalore. Upendra brought his family, as it was his wedding anniversary. He and his wife, actress Priyanka Upendra, exchanged garlands in front of hundreds of fans and film industry dignitaries. Lakshmi Rai, the female lead in the original film, played in the same role opposite Upendra in this film. Sai Kumar was cast to play a special role in the film which was played by actor Sarath Kumar in the original. Umashri, Shruti and Achyut Kumar were also cast in supporting roles in the movie. Actor Shobhraj plays the main villain, which was originally portrayed by Devan in Tamil Version.

Songs
The music for the film was composed by V. Harikrishna. All the tunes from the original Tamil film were retained.

Reception

Critical response

Kalpana opened to generally favorable reviews from the critics. The performances of Kumar and Upendra were critically acclaimed. A critic from The Times of India scored the film at 3 out of 5 stars and says "Full marks to Saikumar for his excellent portrayal of a Mangalamukhi. Upendra shines as a man possessed. But Umashri's sole is completely spoilt by overacting and shouting. Shruthi is sober. Harikrishna's music fails to impress. Cinematography by KS Selvaraj is impressive". A critic from Bangalore Mirror wrote  "The opportunity comes mostly in a couple of songs. Music composer V Harikrishna seems to be burdened with composing for a remake. The tunes are good enough for the film. The film is a complete entertainer and a full value for money. Unfortunately, you cannot take kids to this one". Y Maheswara Reddy from Deccan Herald wrote "Meanwhile, Raghava starts behaving like a girl and becomes  aggressive. At this juncture the story takes a twist bringing Kalpana into the picture. Who is Kalpana? Simply put, this is an interesting movie — go watch it for some fun!". A critic from News18 India wrote "Ramnarayan is known for this kind of films- God and Ghost battle with human beings. He continues in the same speed and zeal in 'Kalpana'". B S Srivani from Deccan Herald wrote "Background score is impressive, but the songs, coming from Harikrishna, are disappointing.Kalpana is for Uppi's fans and for those who keep hiding their fears under jokes". Srikanth Srinivasa from Rediff.com scored the film at 3 out of 5 stars and says "Lakshmi Rai has limited scope. Saikumar, who enacts the part of a transgender, surprises with his superb body language and dialogue delivery. The music by Harikrishna is adequate. If you like horror films you may like this". A critic from India Today wrote "The editing could have been sharper. Hari Krishna, who has set a benchmark with his music compositions in recent films, has however, gone a step below". A critic from Zee News wrote "However, the negative part of the film is that post interval, until the entry of Sai Kumars character, the film moves at a slow pace. Lakshmi Rai has little opportunity in the film and is just seen in song sequences and a few not-so-well written sequences. If you look in totality, "Kalpana" is one thoroughly enjoyable film".

Box office

Kalpana had a good opening at the box office across Karnataka. The film opened to  90% occupancy at single screens and around 70% occupancy at multiplexes. The film grossed 4 crore during its opening weekend and collected a net share of 2.5 crore, thus surpassing the openings of Upendra's previous film Godfather, which had grossed 3 crore during its opening weekend. The film grossed more than 11 crore at the box office and completed 50 days of run in 25 centres across Karnataka.  Kalpana was the sixth highest grossing Kannada film of 2012.

References

External links

2010s Kannada-language films
Kannada remakes of Tamil films
2012 films
2012 comedy horror films
Transgender-related films
LGBT-related comedy horror films
Films directed by Rama Narayanan
Indian horror film remakes
Indian LGBT-related films
2012 LGBT-related films
Indian comedy horror films

Kalpana (2012 film)