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I’ve been thinking a lot about space recently: About the ways it shapes our lives, about the ways access to space is granted or denied. Space is one of those things — like any form of privilege really — that you don’t really tend to notice unless you’ve experienced for yourself what it’s like to have the right to the space you need to live challenged or taken away. The country where I live has a lot to say on the subject of space, of who belongs where, and why. I suspect that no matter where you live, you could say the same.
What really got me thinking about the subject of space was all the work we’ve been doing at JCUA this summer around immigration reform. During the course of my time working for Or Tzedek, I’ve had the opportunity to meet a number of brilliant, passionate activists working for immigrants’ rights and to hear their stories and the stories of many others who have been impacted by the utterly shameful mess that is the United States’ immigration system. Listening to all these stories, it has sometimes been surprising how familiar they seem. The experience of living your life in limbo, of occupying a space that doesn’t officially “belong” to you for reasons too complex and personal to be understood by those who are deeply uncomfortable with your presence — this is something that speaks to the core of my own experience and motivates me to be an ally for undocumented immigrants in their struggle for recognition.
There’s a blessing I say regularly, twice each day, when I am taking the hormones that are slowly working to make my body feel more like home. I believe it was originally composed by Elliot Kukla, and it goes like this:
ברוך אתה יי אלקינו מלך העולם המעביר לעוברים
Blessed are you our God, ruler of the universe, who brings across those who cross over.
There is a lot packed into this one, deceptively simple, little sentence. For starters, there is the terminology it uses to refer to transitioning and to those who transition. עבר in Hebrew is a verbal root meaning “to cross.” Its associations in Judaism are complex: On the one hand, it can carry the sense of “crossing over a moral boundary line,” as for example in עבירה — “transgression.” On the other hand, the idea of “crossing over” is fundamental to the Jewish concept of redemption. The two great redemptive moments in the Hebrew Bible — being taken out of slavery in Egypt and being brought into the land of Cana’an — both involve the symbolically powerful act of crossing over a boundary represented by a body of water.
In using עבר to refer to a transgender person’s move to transition toward living the gender they identify as, Kukla seems to be making a rather radical statement about the place of trans experience in Judaism — removing it from עבירה, the rejected periphery of transgressive behavior, and placing it right smack dab in the redemptive center of the Jewish tradition. Margaret Moers Wenig, in her article “Spiritual Lessons I Have Learned From Transsexuals” (in Balancing on the Mechitza), goes even further perhaps when she attempts to determine a proper Jewish term for “transsexual” and eventually settles on the word עברי — which also happens to be the Hebrew word for Hebrew!
Both Kukla and Wenig make the point that the experience of crossing over into a new and more authentic life is central to both Jewish and transgender experience, and hence that these two identities are not as unrelated or even contradictory as some might assume. In the seemingly radical act of creating a blessing for gender transition, Kukla is merely asserting what those of us who are trans already know in our hearts — that, legal or not, accepted or not, sanctioned or not, the need to cross over is inscribed in the book of our lives, written in letters too deep to be effaced, by a hand greater than our own.
It is that same need — the need to cross over, to be recognized and counted, to come out of the shadows and into the light — that I recognize in the stories of the millions of undocumented immigrants who live among us, who share the same space and contribute to our society in a thousand unacknowledged ways, and who nevertheless are frequently denied even the most basic elements of human dignity. It is in the courage of undocumented youth who, at incredible personal risk, come out of the shadows to protest the injustice of deportations and the denial of legal protection from discrimination and exploitation. It is a need that, like all human needs, is grounded in the lived experience of real people who deserve to be seen and to be heard, not hidden behind a smokescreen of anxiety and misinformation erected by those who would use our fear of a largely imaginary “other” to cement their own power and influence.
Access to space is important — space to live and to grow, to share and to prosper. To be denied that necessary space is to be denied an important part of one’s humanity. This is something I believe all of us know, deep down, although the stories we tell ourselves of danger and scarcity sometimes make us forget that truer, deeper knowledge. As the debate in Congress over comprehensive immigration reform continues, and as we perhaps consider whether and how to add our voices to that debate, may we not lose sight of that fundamental need — and of the ways in which each of us, in our own manner, has been impelled by the circumstances of our lives, or our own nature, or by the mysterious hand of the Divine, to be crossers-over.