This post is based on a comment to another post, but because the commenter didn’t even bother to make it about sexual orientation (which is the topic of the post where it came in as a comment), I’m not addressing it there. I am addressing it because this person demands that we “stop conflating transsexuals with transgenderism.” While that is a divergence from the very common, “trans women are women, so just get over it” variety of counter-argument, the support for that demand is no less full of lazy reliance on tropes and common, but discredited beliefs:
TransSEXuals do not transition to gender roles. They transition their SEX.
Here is the real-world, scientific definition of “sex” when applied to humans:
“The sum of the characteristics that distinguish organisms on the basis of their reproductive function and either of the two categories, male or female, into which organisms are placed on this basis.”
Many feminists object when I say that the sexualization of dominance is anti-liberation. While I analyze BDSM practices through a feminist lens, they see me as stomping into their bedrooms and wagging my finger.
But none of my writing or conversing on the topic is done with the goal of “shaming” people who practice BDSM, though I am frequently infuriated by men who use BDSM culture to push women beyond their stated limits.
Rather, I am compelled to analyze the sexualization of dominance and submission through a feminist lens because radical analysis is as I see it central to dismantling oppressive systems of power. Read More
This is my response to the reactionary and misguided “A Statement of Trans-Inclusive Feminism and Womanism” (The Statement) posted at FeministsFightingTransphobia.wordpress.com.
We can all agree, I think, that people’s actual lives are more important than theoretical abstractions– including those related to “identity.” This is precisely why, as feminists, we demand acknowledgement for the lived realities and material conditions of women’s lives, including the social mechanics of sex-and-gender-assignment that ultimately give rise to women’s oppression. But beyond this, there are a truly alarming number of misrepresentations, inconsistencies, and logical errors in The Statement. I will address many of them below.
First things first, I want to point out that characterizing gender critical feminists as “transphobic feminists” remains unsupported where “transphobia” is not defined. Repeated use of this term to demonize a certain kind of political speech or political actor is clearly intended to be insulting rather than instructive; it serves as a way to shame us and any of our potential supporters into silence. Personally, I have no intention of insulting other feminists and escalating hostility by using similar epithets to describe them or their political views.
Throughout this response I will refer to myself and others who share my general view of gender as gender critical feminists (no acronym). Because that’s what we do. We are feminists who criticize gender as a harmful social construct that distributes power unequally.
, Gender Critical
, Lesbian Community
, Lesbian Feminism
, Liberation Collective
In a recent anti-radical feminist screed, published prominently on several leftist blogs, a trans* activist attempted to equate gender critical analysis with homophobia. This is the latest twist on the conflation of the lesbian and gay rights political movement with the trans* political movement. And it’s the latest indication that it will be lesbians, other women, and girls who are most harmed by that conflation.
Though there are claims that our groups have reason to have a strong political alliance, it’s arguable that Gay, Inc. – the large, well-funded and influential political groups – created this conflation simply to increase funding and reach. There doesn’t seem to have been a period of time where lesbians and gay men were allowed any discussion or input about this decision. But there are obvious reasons to question the unholy alliance.
The media was horrified when Christina Aguilera appeared on stage in 2012, with what appeared to be menstrual blood running down her leg during a performance at Etta James’ memorial service. The barrage of tweets that followed described the incident as gross, embarrassing or speculated that it was really fake tan. But whether the comments were negative or supportive, the uniform assumption was that any woman would be embarrassed to have menstrual blood running down her leg in public. And yet, this would not always have been the public view.
, Patriarchal Institutions
, Women's Work
IDENTITY VERSUS SOCIALIZATION
I want to explore what “woman” means when male-born persons can be “women” just the same as female-born persons.
Most significantly, the term “woman” must be disconnected from the socio-historic context that gives the term coherency in the first place. Without any material or experiential framework “woman’s” origin becomes irrelevant; she can be anything or nothing at all.
When male-born persons can be “women” just the same as female-born persons, the skin-deep veneer of social identity is being substituted for the complex, lifelong process of class-based socialization. This is neoliberal individualist choice-theory masquerading as the politics of liberation.
Guest Post by DragonDyke
A trans-abled person is someone who wishes they had a particular disability, and, as much as possible, lives their life as if they actually had that disability. This could mean using a wheelchair whilst being capable of walking, not using a limb that feels alien or any other number of variations. Often individuals will think of self-harm or actually attempt it in the hopes of bringing about the desired disability and some trans-abled people seek surgery from professionals.
Those who see themselves as trans-abled believe they have the right to live as if they had the disability they want. This is viewed as their right to personal freedom which doesn’t harm anyone else. They also point to the condition of Body Integrity Identity Disorder (BIID) – described as a psychological condition where an individual would feel happier e.g. living as an amputee – as a reason for their condition.