Overall, I'm glad attention is being paid to the importance of how we address difficult subjects in teaching Classics (death, disability, domestic violence, abortion/infanticide, pederasty/homosexuality, transgender people in antiquity, slavery, rape, religion, and some others), but I didn't think all the contributions here were equally strong. Many lacked any real thought towards pedagogy (some, in fact, appeared to merely be thoughts on a reading list, which is not exactly where pegagogy ends, even if it may start there; others basically advocated content warnings/notes and having handy a list of places/people to refer students to for counseling, which again is a fine start, but no sort of endpoint). The chapter by Walter Penrose, in particular, disturbed me for its regressively permissive attitude towards allowing students to use the f-slur in a classroom with no stronger a reaction that to inquire what the student "meant" by using that word (the chapter, in other words, was woefully out-of-date and slightly horrifying on that account; I can well imagine how traumatizing such a non-reaction would be to an LGBTQ student sitting in that classroom); by contrast, Maxine Lewis' chapter on Catullus 63 (although still *slightly* out-of-date, especially the vacillating between the [currently-correct] term "transgender" and the [depreciated] "transgendered") was a breath of fresh air (after the preceding two chapters) in acknowledging that intersex and non-binary people exist and that maybe we could use that understanding to inform our reading -- and translating -- of Catullus 63.
Mostly, I found myself longing for a similar volume aimed not at university-level instructors, but secondary. Most Classics teaching occurs before then, after all.