you). Michael shared that when she volunteered as a team leader, she asked them if they will accept him as a leader and they did. Since then she served as one of the group leaders. She admits it pains to hear things said about LGBTIs. She rather chooses not to say anything to prevent further conflict; even though the insults pain her most of the time. Michael also shared her dedication in helping his fellow IDPs, as group leader she takes it as is responsibility to communicate the needs and concerns of the members of his team to the camp manager. She also ensures that these needs are addressed. Asked of her request from the government, she said that many IDPs request for the provision of training and employment in addition to the housing that the government promised. She also wanted to have scissors and other hair cutting kits so she could continue providing hair cut services even among fellow IDPs. Michael is a very courageous person. As a LGBTI person moving around in a heavily populated Muslim space – who are mostly practicing Islam faith – she allowed the interview to be conducted. Even though LGBTI is a taboo topic for Islam, Michael still discussed her gender and sexuality. ### Gender considerations alone do not accurately describe situation and trauma that Tarhata, Fatima, and Michael experienced; it needs multiple lenses to describe the issue that leads to an effective humanitarian response. For example, the fear and worries of Tarhata as a young mother living under Martial Law is rooted out of the historical injustices her family experienced. The narrative that her mother told her about Martial Law is embedded in that fear; adding to that, was her experience as a young mother giving birth beneath the sound of gunfire and bombs at her door step. The fear was not only for her safety, but also for the life of her child inside her and the lives and safety of her other children and husband stuck inside a combat area. The psychological trauma she experienced is so telling that she nicknamed her recently born son as Martial Law. Likewise, the story of Fatima is not isolated, her narrative multiplies four-folds because of her intersecting identities. Therefore, in responding to the needs, vulnerabilities, and priorities like Fatima’s we need to design and implement programs for people like her who are internally displaced with multiple dependents, a solo-parent, those who have experienced personal or psychological trauma, a Muslim woman, and a person who is missing half of her children because of the war. We would want to understand how gender intersects with these other identities to structure the experiences of the residents of the camp in order to design effective programs for them. Lastly, women are subjected to gender discrimination in Muslim society; which is almost the same for a LGBTI person. A Muslim woman, however, does not experience the same discrimination as a transgender Muslim woman – like Michael – who have the privilege to switch her gender expression to secure his safety amongst his IDP neighbors. Michael’s fitting gendered sexuality in Muslim society gave him the privilege to lead and hold power compare to other women who lives in the EC. Identity is a relative concept; at any given time, we are operating from some position of power, whether it is our experience, ability, class, religion, age or sexuality. But just like Michael, it can work towards holistic and powerful solutions from the places where our relative privileges intersect. Children Situation and Assessment Similar to the section above, the CHR-CRC have released their initial findings – gathered by the children cluster team – in a memo dated 27 July 2017147. Which aims to draw out narratives and descriptions of the problems that relate to specific rights under the UN Convention of the Rights of the Child, and from which policy and program recommendations may be developed. 147 See: Appendix E 28