The International Trans Fund uses “trans” as a political term. It refers to the communities we work with, people whose gender identity or expression differs from the sex assigned at birth.

This includes:

• Culturally specific identities: fa’afafine, leiti, fakafifine, akava’ine, mahu, vakasalewalewa, palopa, Sistergirls, Brotherboys, whakawahine, tangata ira tane, Two-Spirit, muxhe, omeguid, travesti, hijra, bandhu, mangalamukhi, kinnar, thirunangai, thirunambi, khwaja sira, meti, katoey, waria, mak nyah, kua xing nan, trans laki-laki, transpinay, transpinoy, kwaa-sing-bit.

• Other trans identities and gender terms: transgender, transsexual, genderqueer, nonbinary, gender diverse, gender nonconforming, agender.

As part of our commitment to self-determination and the decolonization of bodily oppression, ITF affirms all gender identities and remains open to identities emerging from resistance, remembrance, and reimagining.

Trans movement building refers to the collective processes through which trans communities create a shared vision, strategy, and action to challenge oppressive power structures and advance social change.

There is no singular way to build trans movements. Movement building can include strengthening communities and collective power, shifting public discourse and social norms, influencing public policy, and developing new forms of organizing, leadership, and solidarity.

It is shaped by the needs, priorities, histories, and political contexts of trans communities.

Marginalization, or social exclusion, occurs when individuals or groups are pushed to the edges of society. They are denied access to rights, resources, and opportunities based on their identities.

Marginalization can relate to many aspects of identity, including gender identity or expression, sexual orientation, sex characteristics, race, ethnicity, disability, age, class, caste, and geographic location. People often experience intersecting forms of marginalization that compound exclusion.

For example, trans people of color who are sex workers may be denied essential services and face heightened levels of violence and discrimination.

Intersectionality is a framework for understanding how multiple identities and systems of oppression interact and reinforce one another.

ITF uses this framework to understand how different forms of discrimination overlap. These include racism, classism, ableism, and cissexism. Together, they shape people’s lived realities. Experiences of privilege and marginalization are influenced by social positioning, which is shaped by identity, context, and history.

For example, a trans person who is a rural Dalit may navigate intersecting forces of caste, class, gender identity, language, religion, and geography.

Social justice recognizes systemic power imbalances shaped by histories of colonization, capitalism, and structural discrimination.

It envisions a world where equity, dignity, and safety are realized for all people. Achieving social justice requires the redistribution of power and resources, and the leadership of those most impacted in shaping solutions.

An inclusive, intersectional, coalition-centered social justice movement developed by trans women that challenges the exclusions of traditional feminism and centers gender identity, embodiment, and the lived realities of trans people. 

We use the term transfeminism to affirm that this is not simply feminism that includes trans people, but a distinct political tradition shaped by trans-led knowledge, struggle, and liberation—one that understands the liberation of trans people as intrinsically connected to the liberation of all people.

Trust-based philanthropy is a grant making approach grounded in trust, flexibility, and mutual accountability.

It recognizes that effective philanthropy requires relationships between funders and grantee partners that are built on respect, transparency, and shared learning rather than control and compliance. 

Participatory grantmaking is an approach to philanthropy that recognizes communities closest to an issue have valuable expertise, lived experience, and knowledge of the solutions needed, and should have a meaningful role in deciding how resources are distributed.

It challenges traditional philanthropic models that concentrate decision-making power in the hands of donors and institutions.