News
Why queer spaces often fail South Asian women
Homosexuality stigmatization often compounds discrimination in conservative cultures
Uncloseted Media published this article on Dec. 16.
By NANDIKA CHATTERJEE | “I want to change your last name to make it sound whiter,” Sonali “Alyy” Patel remembers her white girlfriend saying to her while they were spending a quiet evening at home.
Patel felt a wave of grief wash over her. “I [have] to give up my South Asian-ness in order to be in a queer relationship,” she remembers thinking.
Patel and her girlfriend had been dating for some time and were sketching out a future together, even starting sentences with, “When we get married.” But as they built a foundation, she continued to feel marginalized because of her Indo-African heritage.
“I remember I was in [my girlfriend’s] household, and her father made a comment that was racist to brown people,” Patel told Uncloseted Media. When her girlfriend called him out, Patel remembers him responding by saying, “You were racist before you started dating a brown girl.”
Patel, a 29-year-old researcher and LGBTQ activist living in Vancouver, Canada, says comments from girlfriends and society kept popping up. So she began investigating them academically and went on to create the Queer South Asian Women’s Network.
In a 2019 study she published in the Journal of Lesbian Studies, Patel conducted in-depth narrative interviews with nine queer South Asian women in Toronto. She found that these women routinely experienced microaggressions, erasure and pressure to conform to white, Western queer norms, with one participant being told her queerness wasn’t that important during a conversation with her partner. Another said she was advised by friends and family to stick to other people of color when it came to dating.
This discrimination is often compounded in many conservative South Asian cultures where homosexuality is still stigmatized and viewed as a violation of religious or family values. In addition, women are expected to uphold family honor through modesty, heterosexual marriage and self-sacrifice.
A 2019 Pew Research Center survey found that only 37 percent of Indians believe homosexuality should be accepted by society, compared to majorities in most Western nations.
In Patel’s experiences in queer circles, she believes that what often felt like a visceral sense of South Asian identity loss was actually enforced assimilation. “I had no language or framework to understand that this was racism. I grew up in a white town. … People were very openly racist and okay with it,” she says. She adds that in addition to facing racism in LGBTQ spaces, South Asian women face rejection for being queer at home.
“Our families are like, ‘Haha no, you’re not gay,’” she says.
Coming out
Patel says coming out poses unique challenges for South Asian women compared to women of other ethnicities.
In a 2025 study in the Canadian Review of Sociology, Patel interviewed 40 queer South Asian women in Canada and found that staying closeted can protect them from judgment from family and community.
This leaves these women vulnerable to contrasting pressures where their LGBTQ circles want them to come out.
“There was a participant who [was told by another] queer woman who was white that she just needs to ‘try harder to come out to [her] family,’” says Patel. “But that’s not how it works. [She] did try coming out to them, [but] they didn’t listen.” When she did come out, she was told by her family, “You’re not really gay.”
“Our culture prizes silence, sacrifice and family reputation over individual truth, so falling in love with a woman isn’t just about your personal life,” Suja Vairavanathan, a life coach in Essex, England, who works with South Asian women, told Uncloseted Media. “It feels like you’re challenging an entire system.”
Vairavanathan, who grew up in a traditional Indian family, came out later in life.
“For me, it wasn’t a typical ‘I always knew’ story. I didn’t grow up identifying as gay or even questioning my sexuality,” she says. “I spent 20 years in a marriage, raising kids, living what looked like the ‘right’ Tamil woman’s life. Then I fell in love with my best friend, who happened to be a woman.”
After Vairavanathan left her marriage, she came out in a TikTok video where she is smiling ear-to-ear with on-screen text reading: “You’d have to be a little delulu to think that a 42-year-old Tamil divorcee, mum of two sons, eldest daughter, recently turned gay woman had the audacity to show up on social media and live life unapologetically.” Her caption added: “Yet here I am.”
While there were many positive comments on the video, Vairavanathan says the backlash from many folks in the South Asian community was intense: “I had comments calling me ‘a disgrace,’ saying I’d ‘ruined my family’s name,’ even messages telling me I was ‘corrupting Tamil culture’ or that I must have been ‘brainwashed by the West.’ People reduced my whole life to a scandal just because I chose to live honestly.”
Internalized shame
This community rejection can be painful. “It wasn’t strangers attacking me. It was my own people, speaking the same language I grew up with, who decided I didn’t deserve respect anymore. And that hurts in a way racism from outsiders never could, because it feels like rejection from your own bloodline,” says Vairavanathan.
Mental health professionals who work with South Asian clients say that collectivist traditions, where family reputation is often prioritized over individual expression, can lead to the stigmatization of LGBTQ identities.
On the AAHNA South Asian therapy website, they write that understanding taboos associated with sexual orientation “is crucial for effective therapeutic practice, as they can significantly influence mental health and well-being.”
Balancing dual identities
Jiya Rajput, a British Indian content creator and founder of the QPOC Project, says the balancing act of her sexual and racial identity can be tough: “Being both South Asian and queer sometimes feels like having two vastly different identities,” Rajput told Uncloseted Media. “I have tried my best to blend my queerness with my desi identity. However, it is not often easy, with stereotypes and prejudice sometimes making me feel out of place.”
This balancing act may involve navigating stereotypes and racism inside queer spaces, which can have negative mental health outcomes. A 2022 survey of LGBTQ Asian Americans found that discomfort with one’s race or ethnicity within queer communities was associated with lower psychological well-being for those who consider their racial identity important.
Dating as a queer South Asian woman
Balancing this dynamic can make dating challenging. A 2023 study revealed that queer Asian American women are frequently subject to rigid racial dating preferences, with most preferring to date within their own racial group, often as a reaction to feeling fetishized or rejected from white queer spaces.
And even dating within communities of color presents its own set of challenges. “Racism is not exclusively a white people’s issue,” Patel says, noting that she experienced subtle discrimination with another girlfriend who was Punjabi.
“[She] was genuinely trying to relate with me, she just couldn’t,” she says.
Patel remembers her girlfriend holding many assumptions, such as the belief that all South Asians share the same cultural traditions, such as Bhangra, a lively Punjabi dance, or Garba, a traditional Gujarati folk dance performed during festivals.
“It comes from a place of just wanting to be seen for their own culture,” Patel says, noting that many people of color aren’t accustomed to being truly heard or understood. “There’s so much excitement in dating someone from a different background that sometimes you forget to actually listen and receive the culture through their lens.”
When South Asian women do decide to date white women, Patel says it can feel like one “should just assimilate … and try to keep the pressures of being brown [and] growing up in a stricter, possibly patriarchal, culture at bay.”
These pressures in queer spaces caused Lavina Sabnani to leave her culture behind in an effort to feel accepted.
“It felt wrong to push away everything my ancestors carried with them for so long,” Sabnani told Uncloseted Media. “There’s a standard of whiteness at Pride, at lesbian parties, at cultural and social clubs. … Me and the other brown girls never get noticed. It was like you’re invisible within a community where you’re supposed to be counted in.”
“Being a lesbian South Asian means breaking the mold in every possible way,” says Hubiba Ali, a first-generation Pakistani American, self-described “butch lesbian” and food scientist from Chicago. “Pakistani women I was raised around don’t wear boyish clothes, have short, cropped hair, thick muscles, and hairy legs. They do not eat with gusto, laugh and joke boisterously, or take up space. I gave up a lot of my birthright participation in my culture in order to live free.”
Underrepresented and under researched
To make change, Sabnani says South Asian representation in queer spaces is essential. But it’s not happening yet. According to GLAAD’s “Where We Are on TV” 2024-2025 study, Asian Pacific Islanders represented only 11 percent of LGBTQ characters on broadcast, 2 percent on cable and 14 percent on streaming.
Even shows that strive for diversity, like “The L Word: Generation Q,” fail to include South Asian characters. “They had everyone — Black, Latinx, East Asian — but not a single South Asian woman,” says Patel.
She recalls a dating app called Her that featured an image of two white women kissing — one of whom had a tattoo of a Hindu deity.
“They’ll use our gods, but not our faces,” she says.
Outside of Patel’s research, little information exists about racism and homophobia toward queer South Asian women.
And even in queer nightlife, Ali describes feeling sidelined. She says that while there are a few South Asian LGBTQ organizations in Chicago, finding meaningful representation is hard even in those scenes.
“They tend to be hosted in a part of town colloquially known as ‘Boystown,’ which semantically already does not center women or lesbians,” she says. “The events are usually held at gay bars for gay men.”
Finding acceptance
Patel says that to make spaces truly inclusive, folks need to “start by listening to queer brown women, understanding our unique challenges, and amplifying our voices.”
And despite all of these challenges, many queer South Asian women are still surviving and building a more inclusive future.
Artists like MANI JNX, a British Punjabi indie musician, are using music to explore queer South Asian love, trauma and joy. And visual creators like Mina Manzar are building online communities through art. “Funnily enough, here in NYC, so far from Pakistan, is where I’ve found the most vibrant and beautiful South Asian queer community,” Manzar told Uncloseted Media.
As for Patel, she has found a relationship with a Tamil woman that is grounded in mutual respect and cultural exchange. “I’ve learned how to make Tamil food, I’m learning the language, and she comes to Garba with me and dances every year,” she says. Their shared commitment to honoring each other’s traditions illustrates the importance of genuine cultural understanding in queer relationships that goes beyond surface-level acceptance or stereotypes.
Her hope is that the commitment to understanding that she has developed with her partner can become more reflective of how society tries to understand the experiences of queer South Asian women.
“Let’s just address each racialized group as a different racialized group and give them some damn visibility,” Patel says. “It’s not that hard.”
India’s Income Tax Department has opposed a same-sex couple’s petition that challenges Section 56(2)(x) of the Income Tax Act.
The provision exempts gifts between spouses from tax. The couple seeks the same benefit for their relationship.
At the center of the challenge is the explanation to the fifth provision of Section 56(2)(x). According to the petition, the provision excludes same-sex partners from the definition of “spouse.” The petition describes that exclusion as unconstitutional.
The provision defines “relative” to include an individual’s spouse, siblings, the spouse’s siblings, parents’ siblings, and other blood relatives.
Paiyo Ashiho and another petitioner, Vivek Divan, asked the Bombay High Court to recognize same-sex couples presumed to be in a marriage as “spouses” under the fifth provision to Section 56(2)(x).
A similar challenge is pending before the Karnataka High Court.
Bengaluru-based engineers Anurag Kalia and Akhilesh Godi have sought similar relief. Kalia said he wanted to give Godi a gold bracelet worth more than ₹115,500 ($1213.44.). The case remains pending.
The Prime Minister Narendra Modi-led government rejected the petition in an affidavit filed last year. It argued the plea was not legally tenable because it challenged no action or order of the Income Tax Department. Calling the petition an “abuse of process of law,” the government said the relief sought fell outside the scope of the Income Tax Act, 1961.
The government also argued the petitioners sought the benefits available to a “spouse” without legal recognition of their relationship. According to the affidavit, they had not placed on record any law recognizing their relationship as a marriage. It urged the court to dismiss the petition with costs.
The case returned to the spotlight on July 6, when the Bombay High Court heard the petition.
Justices B.P. Colabawalla and Firdosh P. Pooniwalla adjourned the matter after Solicitor General Tushar Mehta said he would appear on behalf of Modi’s government.
The petition comes nearly two years after the Indian Supreme Court’s marriage equality ruling.
In 2023, a five-judge Constitution Bench, in a 3-2 verdict, declined to recognize the constitutional validity of same-sex marriage in India. The country’s top court said MPs must decide whether to extend marriage rights to same-sex couples.
During the 2023 marriage equality hearings, lawyer Abhishek Manu Singhvi told the Supreme Court that marriage is a source of social validation, dignity, self-respect, fulfillment, and security. He argued that it also carries legal and civil benefits, including those related to taxation, inheritance, and adoption. Lawyer Anand Grover, who also appeared for the petitioners, told the court that marriage remains fundamental to the functioning of society and is necessary to access several state benefits, including joint tax benefits and surrogacy rights.
Chief Justice Dhananjaya Y. Chandrachud, in his minority opinion, said the Income Tax Act provides numerous tax benefits for payments made on behalf of a spouse, including deductions for life and health insurance premiums. He also noted that marriage confers several financial benefits on a spouse, including eligibility for gratuity, funeral expenses, medical benefits, and provident fund claims as the dependent of a deceased spouse.
In the marriage equality ruling, the Supreme Court recognized queer people cannot be discriminated against. The court said denying queer couples the material benefits and services available to heterosexual couples violates their fundamental rights.
While issuing directions to the federal, state, and territory governments; Chandrachud said the government should ensure there was no discrimination in access to goods and services. He also directed governments to sensitize the public about queer rights, establish a hotline for the queer community, create safe houses for queer couples, and ensure intersex children were not forced to undergo medical operations.
The petition is awaiting its next hearing before the Bombay High Court.
India’s tax system relies on both direct and indirect taxes, although its direct tax base remains relatively narrow. Individuals pay income tax at progressive rates of up to 30 percent, while consumers pay taxes on most goods and services through the Goods and Services Tax. The Income Tax Act also provides exemptions, deductions, and other tax benefits for eligible taxpayers, including those linked to family relationships and legal marital status.
India’s LGBTQ community is estimated to comprise between 135 million and 140 million people, or nearly 10 percent of the country’s population. Collectively, it is estimated to have a purchasing power exceeding $168 billion. The World Bank estimated that exclusion based on sexual orientation and gender identity cost India between $1.9 billion and $30.8 billion in lost economic output annually, or up to 1.7 percent of its gross domestic product.
India imposed a separate Gift Tax Act in 1958 to tax certain transfers of property made without consideration. Parliament repealed the law in 1998 to simplify the tax system and encourage genuine gifting. However, concerns over tax avoidance later prompted the government to bring gifts back within the Income Tax Act. Today, specified gifts exceeding prescribed limits may be taxed under Section 56(2)(x), subject to exemptions that include gifts received from relatives.
Under the Income Tax Act, gifts received from non-relatives exceeding ₹50,000 ($525.30) in a financial year are generally treated as taxable income, unless they qualify for a statutory exemption. Gifts received from specified relatives, including a spouse, are exempt from tax regardless of their value.
Tarun Khaitan — a research director and professor of public law at the London School of Economics Law School, honorary professorial fellow at Melbourne Law School, and associate fellow of the Bonavero Institute of Human Rights at the University of Oxford — told the Washington Blade the guarantee of equality and non-discrimination under India’s constitution was deliberately framed in broad terms because its framers envisaged that the understanding of those principles would evolve over time. They did not intend to freeze their meaning in 1950, he said. Instead, older and newer statutes alike must be interpreted in light of the constitution’s contemporary understanding.
“Constitutional values must inform the interpretation of all laws in India. It is well established in Indian jurisprudence that if a term can carry two meanings, the court will give it the meaning that complies with constitutional demands,” Khaitan said. “The term ‘spouse’ is not defined in the Income Tax Act, and unlike ‘husband’ or ‘wife’ is not a legal term of art in Indian family law. Its use by the Income Tax Act therefore is apt for judicial interpretation, which must be guided by the constitutional guarantees of equality and liberty.”
Asked how courts should balance respect for legislative choices with their constitutional responsibility to safeguard equality and dignity, Khaitan said he was not convinced that the legislature had made a clear choice in this case. He noted that the Income Tax Act uses the term “spouse” without defining it, adding that no other Indian law, to his knowledge, defines the term either. Its meaning has evolved over time, he said, pointing to the Oxford English Dictionary, which now defines a spouse as “a husband or wife, or a person joined to another in a comparable legally recognized union.”
Khaitan said the decision to restrict the meaning of “spouse” to different-sex married couples appeared to be the government’s interpretation rather than one expressly adopted by MPs. Even so, he said, courts have a duty to safeguard constitutional rights, although those rights are not absolute. The state, he said, must justify any restriction by demonstrating that it serves a sufficiently important public interest and that the limitation is proportionate to that objective.
“The extension of marriage would be a symbolic expression of equal acceptance of same-sex relations by law as well as a the extension of the bundle of material incidents that typically attach to it. Whether or not such extension happens, concerns such as inheritance, hospital visitation rights, decisions regarding end of life care, pensions etc affect the lives of same-sex couples as well as unmarried different-sex couples in a real, material sense,” Khaitan said. “There is no conceptual reason why the expressive salience of ‘marriage’ and the material incidents of a domestic partnership cannot be unbundled.”
Khaitan has had his scholarship cited by the Supreme Court in several constitutional cases, including Navtej Singh Johar v. Union of India, which decriminalized consensual same-sex relations, and Lt. Col. Nitisha v. Union of India, a landmark judgment on indirect discrimination.
Rehoboth Beach
HISTORIC: Susan Stewart elected Rehoboth’s first out mayor
Thanks LGBTQ supporters and vows to protect city’s small town charm
Residents of Rehoboth Beach elected City Commissioner Susan Stewart with 61% of the vote on Aug. 8, making her the city’s first openly gay mayor.
Stewart beat fellow commissioners Craig Their and Suzanne Goode in the race, as well as newcomer Jake Raak.
The final mayoral vote results were:
- Susan Stewart: 632
- Craig Their: 203
- Suzanne Goode: 177
- William “Jake” Raak: 23
“I’m very grateful because the LGBTQ+ community not only voted for me, but also supported me,” said Stewart.
Stewart said that she is particularly grateful for the support she received on social media from members of the LGBTQ+ community.
“I’ve had incredible support,” said Stewart.
Stewart said that her campaign showed her just how much residents of Rehoboth are engaged and care about the city.
“They really want to see what’s best for the community,” said Stewart.
Stewart spoke about the master planning initiative she has been working on as a commissioner, which she plans to continue as mayor.
“We’ve undertaken rewriting the commercial zoning code, and that’s foundational to the next step of the initiative,” said Stewart.
She said that she was proud of the results of charette week that was held last month where residents and business owners had the opportunity to speak with hired urban planners to give feedback for a zoning code update.
Stewart said that Rehoboth is at a tipping point as the city must find a way to balance the growth of the commercial district while improving the quality of life for residents.
“I don’t believe there needs to be tension between the business community and the residential experience,” said Stewart.
“I’m excited about a new master plan because we have a couple hotels coming, and we also have Clear Space Theatre looking for a new home, and we’re working with them,” said Stewart. “We want businesses to stay here.”
Stewart also said that she aims to embrace the concept of a ‘15-minute city,’ making the city much more accessible in terms of transportation in the downtown area for residents.
“The goal is to protect the small town charm and natural beauty of Rehoboth,” said Stewart. “I want to keep the momentum going.”
The Blade asked Stewart about any concerns she might have working with Commissioner Goode, whom she has criticized for sending inappropriate and offensive emails to city staff. Goode finished a distant third in the mayoral race and her husband fell short in his bid for a Commissioner’s seat. In that race, Jeffrey Goode received 239 votes; Patrick Gossett, who’s gay, received 813 votes and Mark Saunders 852. Saunders and Gossett will be sworn in next month.
“I’m really eager to move past this issue with Commissioner Goode,” said Stewart.
She said that she’s heard ‘loud and clear’ from the city that they want to move past this situation as best as they can while Goode remains in her seat as commissioner.
“There are no mechanisms for us to remove a sitting commissioner. Our laws don’t allow it,” said Stewart.
Stewart clarified that she has always focused on Goode’s behavior toward city staff.
“One thing I feel really passionate about is that the city employees have to know that they are heard. They are real people with real jobs, real professional reputations, and they’ve been harmed,” said Stewart.
The Blade also asked if Stewart had made a final decision on whom she plans to nominate to fill her Commissioner seat.
“I’m considering who to appoint and I have not made any final decisions,” said Stewart.
She noted that, as mayor, she only has the power to nominate a candidate and that the board of commissioners will have the final vote on whom to appoint to the board.
Stewart shared that she has received interest from a number of people and finds that to be a good sign.
“I think that’s a great sign because people want to serve. I’m eager to have someone in that seat who’s smart and has the best interests of the city,” said Stewart.
Stewart will be sworn in during the Board of Commissioners meeting on Sept. 18.
Federal Government
Todd Blanche’s record on LGBTQ issues comes under scrutiny as he takes over DOJ
Blanche was confirmed by the Republican controlled Senate 50-49.
Todd Blanche, President Trump’s former personal lawyer, was sworn in as attorney general of the United States on Monday.
Blanche secured the position as the country’s 88th chief law enforcement officer on Sunday night after a contentious Senate confirmation process, ultimately ending with a 50-49 vote in his favor. All Democrats, as well as Republican Sens. Susan Collins and Lisa Murkowski, voted against him.
The confirmation hearing — and subsequent vote — brought questions surrounding Blanche’s credibility and integrity, as well as concerns about Trump’s ethical dilemmas surrounding cronyism, to the forefront.
The attorney general acts as the head of the Department of Justice, responsible for enforcing federal laws, representing the U.S. in court, and advising the president.
Blanche has a long history in Washington, beginning when he attended American University for his undergraduate education, like fellow former Trump attorney Michael Cohen. He began his legal career as an intern in the U.S. Attorney’s Office in Washington, which eventually became a full-time position.
That job eventually led him to work as a paralegal in the U.S. Attorney’s Office for the Southern District of New York while attending Brooklyn Law School at night. Blanche graduated cum laude in 2003.
Blanche left the public sector in 2014, taking a job in the Manhattan office of the law firm WilmerHale. In September 2017, he moved to Cadwalader, Wickersham & Taft LLP, where he was a partner in the White Collar Defense and Investigations practice.
There, Blanche represented several figures associated with President Donald Trump, including former New York City Mayor Rudy Giuliani and Trump’s former campaign manager Paul Manafort.
In 2024, Blanche switched from Democrat to Republican and moved from New York City to Palm Beach, Fla., where he would be closer to Trump’s primary legal residence at Mar-a-Lago.
He then served as Trump’s personal defense attorney in the New York state case that led to Trump’s 2024 conviction on 34 felony counts of falsifying business records to cover up hush-money payments to adult film star Stormy Daniels.
While serving as acting head of the Department of Justice before his official confirmation, Blanche played a central role in overseeing the department and was involved in leadership decisions tied to several controversial actions affecting LGBTQ people.
One of the first issues was transgender rights and gender-affirming care, particularly for minors — an issue the White House and Republican Party have made a key part of their broader cultural agenda and federal policy efforts.
In a letter to New York Attorney General Letitia James, Blanche declared that the Justice Department “will not sit idly by while you attempt to use your office to force harmful procedures on our most vulnerable population.”
The letter came before NYU Langone ended its gender-affirming care at the behest of the president, forcing the hospital system to stop prescribing puberty blockers and hormones to minors.
The hospital’s change in policy came after the Trump-Vance administration threatened to pull all federal funding if it continued providing the care.
Blanche wrote that “the Justice Department believes the law is clear, and anti-discrimination laws cannot be used to force NYU Langone to perform sex-rejecting procedures on children.”
“As just one example, your office’s position would require a hospital to prescribe certain medications for certain diagnoses, regardless of the hospital’s or its doctors’ independent medical determination about the propriety of such treatment,” he continued in the letter.
In addition to his anti-transgender positions, Blanche also echoed his predecessor, Pam Bondi, in taking a public stance on limiting LGBTQ-related protections at the federal level.
He aligned with Bondi’s sentiments in June 2025 regarding the U.S. Supreme Court’s 6–3 decision that restricted LGBTQ history lessons in schools and limited lower federal courts from issuing nationwide injunctions — rulings that have often blocked Trump administration policies.
Blanche called it “another great decision that came down today,” arguing the ruling “restores parents’ rights to decide their child’s education.”
“It took the Supreme Court to set the record straight, and we thank them for that,” he said. “Now that ruling allows parents to opt out of dangerous trans ideology and make the decisions for their children that they believe is correct.”
In December 2025, a Justice Department memo stated that, “effective immediately,” prisons and jails would no longer be held responsible for violations of standards meant to protect LGBTQ people from harassment, abuse and rape under the Prison Rape Elimination Act.
The law, passed unanimously by Congress in 2003, requires that incarcerated people be screened for their risk of sexual assault, including consideration of LGBTQ status, and applies to all correctional facilities.
Additionally, when the Justice Department, under Blanche’s deputy leadership and at Trump’s behest, attempted to force Children’s National Hospital in D.C. to turn over medical records related to gender-affirming care, U.S. District Judge Julie R. Rubin ruled that the effort “appears to have no purpose other than to intimidate and harass.”
Blanche also faced scrutiny over a slew of other issues surrounding his leadership during his tenure as acting AG.
The Justice Connection, a watchdog organization that works to protect current and former civil servants working in the U.S. Department of Justice, called his work so far “devastating.”
The organization said Blanche “harmed the department’s workforce, advanced the politicization of the department, undermined the rule of law, and threatened public safety.”
The group cited several issues, including what it described as Blanche minimizing the violent reality of the January 6 insurrection led by Trump supporters; investigating and attempting to prosecute President Trump’s perceived political enemies; the botched release of the Epstein Files to Congress and the public, including the release of victim and witness details and censorship surrounding the scope of Trump’s relationship with the convicted sex trafficker and pedophile; and the expansion of federal immigration enforcement in Minnesota which lead to the death of two U.S. citizens by federal officials.
Sharon McGowan, senior vice president of Policy & Litigation at the Human Rights Campaign, the largest LGBTQ advocacy group in the country, provided a statement to the Blade about Blanche’s confirmation calling it “chilling.”
“The last thing Todd Blanche deserves is a promotion,” McGowan said via email. “For months, Blanche has used his position as Acting Attorney General to advance President Trump’s personal and financial interests and to weaponize the Justice Department against the President’s enemies, whether they be transgender kids or civil rights organizations trying to help people vote. His notion of justice is warped and dangerous, and LGBTQ+ Americans deserve better.”
Same-sex couples challenges India income tax law
HISTORIC: Susan Stewart elected Rehoboth’s first out mayor
Todd Blanche’s record on LGBTQ issues comes under scrutiny as he takes over DOJ
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