Abled: Word regression from the English ‘disabled’ (“beHindert”), which means ‘not_disabled’. People who are abled are not disabled in society. Their participation and acceptance is facilitated, for example, if they have little to no physical disability (in terms of normative standards), no (disabling) chronic or mental illness, neurodivergences or learning difficulties.

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Ableism: Structural marginalisation of people with disabilities. People with disabilities are often not taken seriously, patronised and reduced to their disabilities. Exclusion from social participation, discrimination in public spaces, when looking for work (or a job), shaming, abusive language and acts of violence are typical everyday examples. Many places are not designed with people with disabilities in mind. Even queer, left-wing people and places with intersectional aspirations are often not ableist-sensitive, e.g. tokenism, ableist dating, hierarchisation of certain bodies and abilities, enforcement of ableist practices (e.g. online meetings, demos, academic language), ...

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Cis: prefix, refers to the conformity of one's own gender identity with the gender assigned at birth. The gender of cis people is generally not questioned and is associated with structural privileges. A labelling option for cis people prevents cis people from being regarded as ‘the normal’ (although inter* people can also be cis) and everyone else as ‘the deviation’.

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DIY: DIY/Do It Yourself - often in connection with DIT (Do It Together). For many people, being able to do things (crafts, art, magazines, zines, music, etc.) alone or together means self-determination and independence from patriarchal and capitalist structures.

 

Empowerement: aims to (re)establish self-determination, self-empowerment and the ability to act. This is important because everyday life for marginalised people, e.g. LGBT*I*QA+, can be very violent. Empowerment can mean, for example, strengthening oneself from within, drawing strength alone or together, strengthening one's own and collective knowledge and skills. What people experience as empowering and what they don't is very different from person to person.

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FLINT* (Frauen, Lesben, Inter*, Nichtbinäre und Trans*) eng.: Women, lesbians, inter*, non-binary and trans*: The abbreviation is mainly used in relation to spaces or events that are aimed exclusively at FLINT* people. Cis men are excluded in order to create a protected space in a patriarchal society. There are different variants that emphasise different aspects, e.g. FLT(I)*, FINTQ, FLINT*A. FLINT* spaces are often criticised because in their implementation they often only refer to white cis women and are therefore discriminatory towards tin people, for example.

Intersectionality: deals with the entanglement of social and structural power relations. The focus is on the interaction of different forms of discrimination, such as gender, desire, race, age, classism and ability. These forms of discrimination are not separate from each other, but are interlinked and work together. It is important to recognise and take into account that every person has collective and individual experiences of marginalisation. For example, there is a difference between living in Germany as a queer white person and as a queer Muslim person of colour.

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Macker: The term macker is used colloquially as a derogatory term for a cis man who presents himself in an exaggeratedly masculine way and is therefore related to terms such as chauvinist or macho.

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Marginalisation: (social) devaluation of groups of people due to certain ascribed characteristics. This results in them being pushed to the margins of society, e.g. through exclusion or reduced opportunities for social, economic, political or cultural life.

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Patriarchy: A form of society that is characterised and represented by the norms and values of cis men. Often a key term in (queer_)feminist theories to understand and criticise discrimination against cis and trans women, non-binary and queer people

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Pinkwashing: the strategic use of queer aesthetics, history and language in marketing. The aim is to create the impression that companies, organisations or entire countries are committed to the rights and support of queer people, while they don't actually do anything concrete for this, apart from hoisting a colourful flag once a year. This is because pinkwashing primarily serves to maximise profits.
(Source: https://missy-magazine.de/blog/2023/06/13/wenig-pride-viel-prejudice/)

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Privileges: structural privileges or advantages that people (groups) have due to certain characteristics, such as class, gender, race, physical ability or sexual desire. By fulfilling these characteristics, most of which cannot be acquired, people can, for example, participate more easily in social life or experience less discrimination and marginalisation. A person experiences privileges and/or disadvantages in relation to individual characteristics. Becoming aware of one's own privileges and acting responsibly with them is often a long, never-ending process

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Queerfeminism: Variants of feminist movements that criticise cis-sexist structures. The aims include the abolition of power structures and the empowerment of LGBTIQ*A+ people. Queer feminisms include various approaches and positions, e.g. the breaking down of gender binaries and heteronormativity and the demand to view discrimination intersectionally. In contrast to many other feminisms, queer_feminist movements include trans* and queer perspectives.

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Race: is a social construct through which people are racialised and which entails racism. The English-language term race is used more frequently, as the German-language term is strongly linked to biologistic, naturalistic ideas and colonial and National Socialist histories of violence.

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Skillsharing: Skill sharing, also known as talent sharing or knowledge sharing, refers to the process by which people pass on their skills, knowledge or experience to others and benefit from the skills of others in return. It is a form of informal learning based on mutual support and the exchange of resources.

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Tokenism: when a person from a marginalised group is instrumentalised in a structure with a strong dominance of one group (e.g. white, cis-heterosexual men) in order to convey the impression of diversity and equality without accepting criticism or changing anything structurally. The person is supposed to represent the group ascribed to them and is reduced to the characteristics ascribed to them from the outside.

 

Source: Queerulant_in (https://www.queerulantin.de/materialien/glossar/)