Latest news with #GRCs
Hindustan Times
29-05-2025
- General
- Hindustan Times
J.K. Rowling sets up private fund to offer legal support for 'women's sex-based rights': What we know
J.K. Rowling, author of the world-famous Harry Potter novels, has opened a new fund in her name to protect individuals or organizations facing legal action for their sex-based rights. The author has previously spoken out against trans activists and has sponsored such legal and social protests in the past. The official website of the J.K. Rowling Women's Fund (JKRWF) says that it 'offers legal funding support to individuals and organizations fighting to retain women's sex-based rights in the workplace, in public life, and protected female spaces. It provides women with the means and confidence to bring to justice cases that make legal precedents, force policy change, and make positive contributions to women's lives in the future.' The fund has also established eligibility criteria to determine who can apply for aid from the organization. Legal representation is open to those who 'have lost their livelihoods or are facing tribunals because of their expressed beliefs; are being forced to comply with unreasonable inclusion policies regarding single-sex spaces and services, or female-only clubs and events; are challenging legislation which takes away the freedoms or protections women are entitled to or don't have adequate means to bring actions to court or to defend themselves'. The organization also states that it can only help those who have already sought legal representation for their case. The fund is completely sponsored by Rowling's grants and does not accept any public donations. Rowling said in a social media post, 'I looked into all options and a private fund is the most efficient, streamlined way for me to do this. Lots of people are offering to contribute, which I truly appreciate, but there are many other women's rights organizations that could do with the money, so donate away, just not to me!' The logo of JKRWF, Rowling says, is inspired by Athena or Pallas, the goddess of wisdom and war. She explained that Athena's symbol being incorporated into the logo 'signifies a shield and a woman, which seemed appropriate to the aims of the fund – giving women the means to protect themselves against oppression and unfairness.' Those applying to the fund must be based in the UK or Ireland, and should be able to explain how their lives have been impacted by their beliefs on 'biological sex being unchangeable' and provide reasons for requesting financial support. The website includes a form at the end and if a person has gone through all the requirements dictated, they may be considered eligible to receive funding. Previously, Rowling had funded a legal case that challenged the 2010 Equality Act's definition of a woman. A Supreme Court ruling earlier this year established sex determined at birth as the way to identify a woman, negating federal recognition of transgender women with Gender Recognition Certificates (GRCs). The ruling banned trans women from competing in the sports category of their identified sex and preceded a judgement by the Equality and Human Rights Commission (EHRC) which prevented trans people from using lavatory facilities of their choice. Rowling is considered one of the wealthiest people living in Scotland at present.
AsiaOne
19-05-2025
- Politics
- AsiaOne
'We do it because we care': RDU to continue engaging Singaporeans despite no GE2025 mandate, Singapore News
The opposition Red Dot United (RDU) said they are keeping their promise to continue serving Singaporeans despite failing to secure any seats at the recent general election. In a Facebook post on Sunday (May 18), RDU shared that the party is dedicated to continue with its community outreach, as member Harish Mohanadas spent Saturday morning at Block 287 Bukit Batok East listening to some of the residents' concerns. A resident had recognised Mohanadas and questioned his reasons for continuing the outreach. "In Singapore, people have grown used to politicians disappearing after Polling Day. The assumption is: if you didn't win, you won't bother," RDU said. "But we made a promise. And even without the mandate, we intend to keep it," they added, saying that the work does not stop despite their recent setback. Mohanadas was part of a five-member team from RDU that contested in Jurong East-Bukit Batok GRC. The team's other four members were Osman Sulaiman, Liyana Dhamirah, Ben Puah and Marcus Neo. They lost to the incumbent People's Action Party (PAP) team led by Minister for Sustainability and the Environment Grace Fu, which received 76.66 per cent of the votes on May 3. 'We do it because we care' The party then reiterated their position on wanting to provide representation for Singaporeans, despite the difficulties of doing so without a mandate. "We do it because we care. Because someone has to show up," said RDU, adding that they are continuing their groundwork out of passion despite being busy with "raising children, caring for elderly parents, or just trying to stay afloat like everyone else". From their walkabout, Mohanadas said he was able to gather feedback from the residents of Block 287, which included concerns regarding unaddressed dengue breeding sites and the lack of a sheltered route to the nearby market. RDU concluded their post by recognising residents and supporters who motivate them to keep going, promising that they will not be "inactive post-GE" and that their work "won't end just because (they) didn't win". "We're on the ground, doing what we can, with what we have, because this is what genuine representation looks like," RDU said. RDU contested 3 GRCs and 1 SMC The party fielded 15 candidates across three GRCs and one SMCs but failed to win any seats in the 2025 General Election. The party contested in Jurong East-Bukit Batok GRC, Holland-Bukit Timah GRC, Nee Soon GRC and Jurong Central SMC. It garnered 3.96 per cent of the national vote share, with their Nee Soon GRC team performing the best with 26.19 per cent of votes. While they did not manage to secure any seats in Parliament, secretary-general Ravi Philemon found the results encouraging. "What is most heartening for us is that the people have spoken, with their votes, that there is a place for politics like RDU's in Singapore," said Philemon in a Facebook post on May 4, promising that the party will be back at the next general election in 2030. [[nid:717403]]
Yahoo
07-05-2025
- Entertainment
- Yahoo
CMAT, Bambie Thug, Charli xcx among artists signing letter in support of trans community
Split screen of three musicians who signed a letter in solidarity with trans people. From left to right, Bambie Thug, CMAT and Charli xcx. Becca Geden, Elena skelly lynch, and via Instagram - @charli_xcx Over 1000 artists and music professionals from Ireland and the UK, including CMAT, Bambie Thug and Charli xcx, have signed an open letter in solidarity with the trans community and condemning the UK Supreme Court's ruling on the definition of 'woman'. Delivered on April 16 this year, the ruling stated that the legal definition of 'woman' under the Equality Act 2010 does not include trans women who hold gender recognition certificates (GRCs). With this decision, the court established that trans women do not qualify for sex-based protections under the Act. The ruling caused widespread outrage both in the UK and abroad, with activists condemning the court's decision and highlighting its real-life repercussions on trans women. In an open letter organised by artist Tom Rasmussen and publicist Tom Mehrtens, with the support of UK singer Olly Alexander and his manager Martha Kinn, hundreds of artists and music professionals joined forces to express solidarity with the trans community. Among the signatories are Irish acts like CMAT and Bambie Thug, as well as big names in the UK music industry such as Charli xcx, Olly Alexander, Self Esteem, Dua Lipa, Ellie Goulding, Sam Smith, Florence Welch, Rina Sawayama and more. ADVERTISEMENT 'We have long celebrated a multitude of voices and identities, and the music industry here in the UK is one of our most trailblazing and culturally vital assets – one which trans, intersex and non-binary people are woven into in every aspect of the industry, past, present and future,' the letter reads. 'We must now urgently work to ensure that our trans, non-binary, and intersex colleagues, collaborators, and audiences are protected from discrimination and harassment in all areas of the industry – whether in studios, at venues, in offices, or at festivals.' UK Music Industry figures sign open letter of solidarity to the trans community following the Supreme Court ruling that 'woman' is defined by biological sex. Signees included Dua Lipa, Charli xcx, JADE, Ellie Goulding, Leigh-Anne, Sam Smith, Perrie, Florence Welch, Rina Sawayama… — Pop Crave (@PopCrave) May 6, 2025 The letter then goes on to condemn the Supreme Court's ruling, stating that it 'not only undermines the lived reality and threatens the safety of trans, non-binary, and intersex people living in the UK but also weakens legal protections at a time when trans people face rising hate crime, discrimination, and systemic barriers.' ADVERTISEMENT Expanding on the guidance released by the UK's Equalities & Human Rights Commission in the wake of the ruling, which establishes that trans people won't be permitted access to gender-segregated spaces, the open letters states: 'We believe this guidance exposes trans people to embarrassment and harassment, ultimately excluding and seeking to erase them from participation in public life. 'We stand with the many voices who have condemned both the ruling and the EHRC guidance, highlighting the negative consequences that both will have for all individuals and the particular harm that trans, non-binary, and intersex people face as a result.' 'Music has the power to unite, to inspire, and to reflect the richness of the human experience,' the letter reads. 'This is our moment to amplify voices that need to be heard, to champion inclusivity and real justice, and to ensure that our industry remains a welcoming and trailblazing space for everyone.' In a similar move earlier in April, over 400 actors, filmmakers and media industry professionals signed an open letter to the UK film and television industry, pledging their support for trans rights and condemning the ruling. The post CMAT, Bambie Thug, Charli xcx among artists signing letter in support of trans community appeared first on GCN.
The Guardian
27-04-2025
- Politics
- The Guardian
‘Rights can be knocked out in a second': older trans women shocked by supreme court ruling
'The fear is back. The fear I had when I first started my transition in 1979, that people will hurt me,' says Janey, who is 70. She has been living 'happily and independently' as a woman for nearly half a century. Based in London, she still works in the mental health sector and is part of a large and accepting Irish family. She is also transgender. 'I still go into the women's toilets at work, but when I open the door there's that little voice inside me: 'Will someone shout at me?',' she says. Last week's supreme court ruling sent shock waves through the UK's trans community. The unanimous judgment said the legal definition of a woman in the Equality Act 2010 did not include transgender women who hold gender recognition certificates (GRCs). That feeling was compounded when Kishwer Falkner, the chair of the Equality and Human Rights Commission, which is preparing new statutory guidance, said the judgment meant only biological women could use single-sex changing rooms and toilets. Janey's colleagues don't know she's trans (Janey is not her real name). She remembers the 1980s all too well, when 'people would beat the shit out of you just for being different'. 'I always felt I didn't have to tell people other than close friends. By my early 30s I thought: 'I am me, end of story.' I did what everybody else did, going out dancing, and I was treated like any other woman, which included being harassed by men.' Coming home at night, Janey still carries her keys in her hand. It's the fragility of rights that scares her. 'Just look at what is happening in the US – what worries me in this country is that it's all about trans people now, but this is the start of something. Rights can be knocked out in a second.' Diana James, 66, a domestic abuse worker, says the supreme court judgment has been 'a tremendous shock' to mature trans women in particular. 'These are women just living their lives, coming up for retirement, pottering around their gardens, and suddenly their safety and security has been removed.' In the intervening decades since her own transition in the mid-70s, James has witnessed 'an incremental increase in rights and understanding' for trans people. 'The path forward wasn't rushed but in gentle increments, so some people who had concerns could discuss them.' But she is one of many who identify 2017 as a pivot point, when Theresa May as prime minister proposed changing UK gender recognition laws to allow people to self-identify as their chosen gender, alongside the emergence of women's campaign groups focusing on 'sex-based rights'. 'It became wrapped up into an issue of women's safety from trans people, despite the lack of evidence there was a genuine threat. This muddied the water around a complex situation, so a lot of the nuance was lost and so was a lot of discussion.' Christine Burns, a retired activist and internationally recognised health adviser, charts 'a fairly straight line of progress' towards the passing of the Gender Recognition Act in 2004, which allowed trans people to change gender on their birth certificate, marry to reflect their chosen identity and gave them privacy around their transition. That legislation 'mattered so much to people' says Burns, while acknowledging that only a minority of the community have gone on to apply for a GRC. She points to another significant social shift in the mid-00s. 'The oddity is that the Gender Recognition Act changed lives, but the emergence of social media made it possible for there to be a revolution in how trans people engaged with the world.' In the decade-long campaign for gender recognition, it was 'a devil's own job' to get 'very shy' trans people on to the streets protesting, Burns says. But with the advent of social media, 'suddenly they had a space where it was safe to describe themselves to the world, and find other trans people to compare notes with'. The campaign for gender recognition was spearheaded by the group Press for Change, co-founded in 1992 by the acclaimed advocate Stephen Whittle, who says it taught trans people that 'we didn't have to take it lying down'. 'In the 70s and 80s, early 90s, people were terrified [that] if they tried to fight for their rights they would lose everything,' says Whittle, now 69, who found himself denounced as a 'sex pervert' by a tabloid newspaper in the early 90s. But by the mid-2010s, he sensed 'the world had grown up'. 'I was not monstered all the time. I was accepted as a good colleague, a good teacher, a good lawyer. But since then there has been this decline, and it has been vicious. There will be some who will retreat. There will be some people who will be galvanised.' Roz Kaveney, 75, a poet and critic, says her concern about the 'outrageous' supreme court judgment is that 'a lot of people will think they are now entitled to act as vigilantes and that will be very unpleasant for their victims, not all of whom will be trans'. James agrees: 'So many trans women are bodily indistinguishable from cis women, with breasts and a vagina. Any gender non-conforming lesbian should also be worried.' Her concern is that use of certain facilities will now come down to 'passing privilege'. 'So if someone fits their view of what a woman should look like, they are given permission for entry. Wasn't that what we fought against in the 70s and 80s with our copies of Spare Rib and demands for bodily autonomy?' Whittle likewise recalls the trans community's solidarity with women in previous decades. 'We've always been respectful of women's rights. In the 80s and 90s we were out on the streets along with them and they were alongside us in this fight. And any trans person will tell you they have a lifetime's experience of sexual assault and rape. Do [gender critical groups] not think we care about those issues?' Burns says the judgment was especially shocking for those 'who have grown up always knowing a respectful legal framework for trans people'. Kaveney, a former deputy chair of Liberty, says: 'My generation have never had to cope with an ongoing, concerted attack on trans existence that we're seeing in the US and now here. 'It is realistic to be worried, but we've always been very aware of our rights in law. I'm hugely impressed with the younger generation: I'd say to them: don't be scared, just be prepared to fight for your lives.'
Indian Express
24-04-2025
- Politics
- Indian Express
Opinion What the UK can learn from India about trans rights and inclusive feminism
On April 16, the UK Supreme Court issued a landmark ruling in For Women Scotland Ltd v The Scottish Ministers, clarifying that the terms 'woman' and 'sex' in the Equality Act 2010 refer exclusively to biological sex assigned at birth. This interpretation allows organisations to lawfully exclude transgender women from single-sex spaces — such as hospital wards, shelters, and sports categories — even if they hold Gender Recognition Certificates (GRCs). Given the scope of the Equality Act, the ruling carries far-reaching implications for trans people in the UK. This judgment is political in nature — it reverses hard-won protections and significantly affects how trans women access public spaces. Many trans people fear increased vulnerability in an already transphobic and patriarchal society. It is worth noting that anti-discrimination laws in the UK and India are structured quite differently. India does not have a comprehensive anti-discrimination law; constitutional rights are largely enforceable only against the state. However, certain provisions — such as the abolition of untouchability or prohibition of child labour — apply horizontally to private individuals. Article 15(2), for instance, ensures that no citizen can be denied access to shops, restaurants, hotels, or places of public entertainment on grounds of religion, race, caste, sex, or place of birth. This horizontal application can, at times, clash with the freedom of association, where individuals claim the liberty to exclude others based on personal conscience. While anti-discrimination bills have been proposed in India, none have been enacted. Nonetheless, the Supreme Court clarified in Kaushal Kishor v State of UP (2023) that constitutional silence on the horizontal application of rights should not be mistaken for prohibition — the state has a duty to protect citizens' rights and interests. In the UK, the enthusiasm expressed by petitioners over the exclusion of trans women reveals much about the prevailing social climate. For example, many argue that allowing trans women to participate in women's sports is unfair. This 'common-sense' stance, often grounded in a narrow view of biology, reflects deep-seated prejudices. This issue was brought home to me by the Ultimate Frisbee team at the National Law School in Bengaluru, where the sport is played in a gender-inclusive format. Curious, I turned to the work of Payoshni Mitra, an internationally recognised athlete rights activist who has campaigned against invasive sex-testing in sports. Mitra and her associates advocate a transformative approach to sports policy — one that affirms trans, intersex, and gender-diverse athletes instead of framing inclusion and fairness as mutually exclusive. Their work proposes four guiding principles: Lead with inclusion, decentre regulatory science, invest in community and youth sport, and double down on gender equity. Zooming out, we must ask: Why are some feminists advocating the exclusion of trans people from the category of 'woman'? Feminist movements of the 1970s and 1980s helped us understand gender as a social construct and opened space for alternative forms of care, community, and resistance to binary thinking. So how did some radical feminists — many of them lesbian — become vocal opponents of trans inclusion, especially in the US and UK? In her essay 'On Liking Women' (2018), Andrea Long Chu challenges the idea that this is simply a generational divide between older second-wave feminists and younger queer activists. Trans-exclusionary feminists, she argues, are often highly networked and active online, with a 'fascinating relationship to trolling.' Their insistence on defining gender strictly in terms of sex assigned at birth ignores the diversity of gender experience. Chu points out that trans women are not aspiring to become women — they are women. Reassignment surgeries are not only personal choices to feel comfortable in their body, but also about making universal claims on womanhood. In India, feminists have largely refrained from excluding trans people from the category of 'woman.' Since the 1980s, the 'women question' has remained open-ended and contested. Across national autonomous women's conferences and women's studies forums, a singular or normative definition of 'woman' has been consistently challenged. As a result, the category has remained inclusive and self-reflective. Feminists have also shown that under colonial law, 'woman' was never a uniform legal subject. In the revised edition of her landmark work Women and Colonial Law: A Feminist Social History (2025), Janaki Nair shows that women in India have always been internally differentiated by caste, class, region, and ethnicity. Legal discrimination does not impact all women equally. Feminists in India have often had ambivalent relationships with the law; some groups have questioned feminist involvement in pursuing criminalisation and punishment, seeking alternative modes of engagement and resistance. Cultural historians, too, have highlighted how trans identities in India are often shaped not by law but by regional cultures and ritual practices. As Gayatri Reddy shows in With Respect to Sex (2005), hijra identity in South India cannot be reduced to legal categories like 'third gender'. Many hijras understand themselves through moral economies of izzat (honour), memories of religious importance, and past roles at the tomb of Prophet Mohammed. The bonds of friendship between feminist queer people is apparent in Bengaluru, where trans persons — otherwise marginalised in public — have led queer mobilisation and have shaped the imagination and conscience of queer communities. Recently, I had the good fortune of documenting a series of 'townhalls' or open discussions organised by a non-funded queer peer group called All Sorts of Queer (ASQ) in Bengaluru, a 10-year-old, non-funded collective that began as a group for lesbian, bisexual, and transmasculine people assigned female at birth. Over time, it expanded to explicitly include non-binary individuals assigned female at birth. Recently, in response to questions about belonging and direction, ASQ hosted a series of 'townhall' discussions — online and offline — to reflect on identity, inclusion, and collective ethics. Rather than react to anonymous online criticism, the group chose dialogue, openness, and risk as a way to preserve trust and safety within the community. At a time when exclusion is often framed as protection, these collective practices of reflection, care, and solidarity remind us that the feminist and queer project has always been about expanding, not narrowing, the possibilities of belonging.
