Tag Archives: feminism
Empowered Trans Woman – Rachel Williams
I had so much fun doing this interview with Cassie Brighter from https://t.co/ZP14czrJVT
We talk about trans feminism, life in St Louis, my upcoming book, and so much more! https://t.co/7gc49JB6eZ
— Rachel Anne Williams | Philosopher-Blogger-Nerd🌈 (@transphilosophr) May 4, 2018
You match with someone on Tinder. Y’all text for like three days straight. Things seems to be going really well. You go on a coffee date. They seem interested and you really like them back. You lightly kiss before saying goodbye. You leave the date with the distinct impression that Things Went Well. When you get home you text them saying how good of a time you had.
You anxiously wait. Three hours go by. No response. You think they’re probably just busy, knowing something doesn’t quite feel right. Y’all kissed! They seemed interested? What changed? Was it something you said? Did they stalk your Facebook? Were you not attractive enough? Or was it your personality? A day goes by. Nothing. You text something. Still nothing. Three days later and no response.
You’ve been ghosted.
Ghosting is when someone suddenly withdraws all communication with no apparent explanation. Ghosting has now become a cultural phenomenon with the rise of online “swipe” dating apps where other real human persons are reduced to a skimpy digital profile, a mere blip in the endless stream of potential dates that you callously reject en masse on the basis of purely superficial criteria.
But is it wrong? A traditionalist might argue ghosting is wrong because you’re not being fair to the other person. They would say the right thing to do is explain why you are breaking off contact: “I don’t like you because [X].” Ghosting seems like the coward’s way out, a way of not living up to our responsibilities as dating partners. According to the traditionalist, ghosting is fundamentally a form of dishonesty.
And besides, we know that being ghosted hurts. The uncertainty is painful. I’ve been ghosted myself, of course. It doesn’t feel good, not knowing why you are being rejected. You come up with your own hypotheses about your inadequacy but you can never achieve closure. And I think it’s that lack of closure in the end that really gets you right in the gut. So we can imagine an argument that says ghosting is wrong because it hurts people.
But I am not here to criticize ghosting; I am here to defend it.
For me, ghosting is ultimately about self-care. As a woman of trans experience this is especially important to my feeling safe in dating environments. Ghosting can often feel safer rather than risking raising the ire of the person you are rejecting. While normal contexts pretending to be something you’re not is wholly virtuous, the inherent dangers of dating as a woman justify via self-defense keeping up the pretense of liking someone until the date is over and you can go home and ghost the fuck out of them, blocking them on all social media.
And if you haven’t even met in person yet, there is even more justification for ghosting as a preventative measure against the tendency of Men On the Internet not taking rejection well.
Ghosting is merely the logical conclusion of the generally accepted principle that consent can be withdrawn at anytime. Mix that in with the perfectly reasonable impulse to protect ourselves against the emotional trauma of having to reject someone (and especially of having to reject a man) and you have a good start at defending the practice of ghosting.
As someone who finds great appeal in the concept of relationship anarchy, my fundamental operating principle when it comes to relationships is to try to minimize my own entitlement. I am not entitled to other people acting the way I expect them to. I am not entitled to anyone’s attention or time. If someone consciously chooses to spend time with me, that’s great: I will cherish that. I am not entitled to people having certain kinds of feelings towards me, or entitled to having certain feelings not change over time. I am not entitled for someone to like me or even love me.
When it comes to relationships – platonic, romantic, or otherwise – the only thing I should be entitled to expect is those things which we have mutually agreed upon in accordance with our own deep desires. If my partner and I agree to be monogamous I can reasonably feel upset if that agreement is broken. But I can also negotiate a different agreement involving multiple people and that would change the nature of what I “should” expect when it comes to relationships unfolding.
And with ghosting, feeling entitled to an explanation of why you are being rejected is pointless unless you mutually agreed that if you broke up you wouldn’t ghost each other. Otherwise, you’re just going to have to deal with it. Don’t be so entitled. Learn to embrace rejection as an opportunity at character building. Know your own value and being ghosted becomes a mere inconvenience rather than a moral harm.
A Day in Gender
Did that customer just “sir” me?
When he said “Thanks man” would he have said that to a cis female or was that just for me?
Did that person just say “dude” to me in a gender neutral way or not?
Is my co-worker going to use the right pronoun for me at the end of this sentence? Is there any hesitation in their usage of “she” pronouns for me or is it natural, automatic?
Did that customer just include me in their reference to “ladies?” *internal leap of joy*
Pronouns are the primary fuel of the gender machine. The gender machine is the whole apparatus of gender, the constant way in which life on Earth is filtered through the lens of whether you are a man, a woman, or something else. The gender machine is omnipresent, though if you aren’t paying attention it can seem like it doesn’t exist at all. The gender machine is brutal and impersonal: you are subject to it regardless of whether you want to be or not. The gender machine is deeply metaphorical: it provides the foundation for our entire understanding of culture, pop culture, songs, movies, etc.
Before I transitioned, I only had a passing familiarity with the gender machine. I knew it existed, of course, and was obviously a product of it and regulated by it, but I didn’t really know it. I never paid much attention with occasional exceptions: being read as a male with long hair and ear piercings was sometimes interesting. Getting punished by my parents as a young child for wearing women’s clothes certainly made me aware of the gender machine and the rules of what boys are “supposed” to be like. My relationships with women exposed me to the gender machine a little bit. Being a husband made me self-conscious of my role within the gender system. I had read a bit of gender theory here and there but didn’t really understand the gender machine on a super personal level. I was like the proverbial fish who lives and breathes water but doesn’t has a concept of water because it surrounds them 24/7.
But nothing prepared me for what it’s like to be a wrinkle in the gender machine, a nail that sticks out, an anomaly, a person who was first assigned male, raised male, and regulated as male but who eventually pushed back and bucked the system, who self-consciously rejected their position in the gender machine and chose another path, the path towards womanhood.
But violations of gendered social norms are highly regulated by misgendering, transphobia, and enforcement of gender conformity. If you don’t look and sound “like a woman” then the mahine will refuse to play along and you will get hurt. You will get “sirred”. You will get nasty stares as you walk out of the bathroom. You will be harassed, threatened, or maybe even violently assaulted or killed. The gender machine will attempt to chew you up and spit you out. You will be called “freak” and seen as less than human. You will be called slurs. You will be slandered as a pervert. Your sanity will be called into question. The gender machine has it especially out for nonpassing trans women and non-binary trans femmes due to the way masculinity and femininity is strongly regulated for those who are assigned male at birth. Any hint of a assigned-male person dabbling in femininity is brutally regulated so much so that trans women repress their desires for decades, or even repress them forever.
Does my adam’s apple stick out too much at this angle? I worry about this as I stand at the counter and adjust how I’m standing so the customer won’t see it right away. I maximally “prime” them with my available feminine cues, minimize the cues I want to hide, and slightly adjust the way I’m standing and holding my head to hide my adam’s apple. But I know they’ll eventually see it. They always do. That or my voice will reveal my history of being exposed to testosterone. What will they think of me? Not how will they treat me. Most people are nice. But how will they internally think of me? “Oh, there’s one of those ugly trannies. Freak.” Or worse. My paranoia about this runs deep. It affects my relationships with people I don’t know extremely well. Many TERFs these days are hardcore TERFs but keep their opinions to themselves. That’s almost worse. The fake smile. The deference with the pronouns, but secretly thinking “You’re a man.”
“Hi, what can I get started for you today?”, I speak over the intercom in a strained voice, desperately doing all I can to avoid the inevitable “Sir”. Often I don’t get it. But sometimes I do. I wonder if I would get misgendered more if we lived in a time when the gender machine regulated gendered communication and encouraged “sirs” and “ma’ams” at all times. Nowadays, thank God, people more lax on the honorifics. I personally try to never use them unless absolutely necessary. What’s the point? They do practically no good and often cause much harm to trans and GNC people. My voice is the Ur-factor in how I am perceived within the gender machine. It determines everything. Unfortunately, I know my voice is not perfect and still gets read as male to those unsuspecting strangers who might expect something else out of my mouth based on my appearance or dress.
I wake up super early for work to placate the gender machine with makeup. I know many cis women across the world are pressured by social norms to wear makeup to work in order to be seen as “professioanal”, “hygienic”, or even “competent”, but I am pressured into waking up extra early to shower, shave, and put on makeup in order to maximize my available gender cues, minimize the negative ones, and ultimately reduce my chance of getting misgendered, avoiding dysphoria as much as possible. With my voice and my adam’s apple and my masculine features, makeup is a defense mechanism for me, a way to reinforce the gender cues I give off. But what I’d give to have the option to just wear a bare face but still be so effortlessly feminine that no one in their right mind would question my status in the gender machine.
Whether I eventually get misgendered or not depends on many factors, mainly to what extent these people are self-conscious regulators in the gender machine aka transphobic assholes. But it’s also ignorance. And not paying attention. But still. Regardless, the most common thing that happens is that people don’t gender me at all. I get greeted as female all the time but rarely depart as an acknowledged female. When others around me get pronouns, I often get none. Which isn’t too bad I guess. Could be worse.
My coworkers, or “partners” as we call them at Starbucks, are my literal life blood. Their acceptance of me as a woman and their automatic usage of “she” pronouns are my primary coping mechanism for dysphoria and misgendering at work. The small little genderings that happen through the day literally sustain me. It means so little to them, yet so much to me.
Life as a non-passing trans woman for me means constant vigilance. Professional pronoun detector should be written on my business card. Constant awareness of all things gender defines my worldview. When I am hanging out with cis males, I can’t help but notice their masculinity and define myself as apart from them, down to tiny little mannerisms like the small inflection they put on the end of a word, or how much space they are taking up. When I am around cis females, I can’t help but compare myself to them and get self-conscious about every little feminine detail that comes so naturally to them. Even hanging out with butch lesbians does little to make me feel better because even they are so dripping with womanhood that I can’t help but feel “less”. Such is life as a non-passing, late transitioning trans woman.
The gender machine is fueled by pronouns, and regulated by conformity. It is all around us. Even in today’s post-modern liberal society of increasing LGBTQIA diversity awareness, the gender machine is working harder than ever to regulate gender. It might seem like we are now living in a laissez faire world when it comes to gender, but don’t let surface trends fool you: The growing acceptance of trans and GNC people in society has done absolutely nothing to placate the gender machine. It is still hungry – it still needs to feed. It simply finds a new tactic, a new way of regulatation, new rules, regulations, associations, connotations, expectations, etc.
Gender is still all pervasive, as any trans or observant person will tell you. Some gender theorists like to talk about a future, hypothetical society where the gender machine is no more. But that’s a thought experiment only. A fantasy. A utopia that will never come to be. All we can do is force the gender machine to evolve in small, hopefully progressive directions. But despite the gender machine’s dominance and finality being out of our control, we can as individuals take self-conscious steps towards understanding our place within the gender machine and working to make sure everyone feels safe as they can be within the machine. Respecting pronouns and reducing the usage of honerifics is a huge part of this and definitely something cis allies can do. Good luck.
Content warning: this post contains mentions of trans porn, trans slurs, and descriptions of transphobic violence.
Porn featuring pre-op/non-op trans women (aka “tranny porn”)* has always been popular among straight men and continues to be widely popular. I specifically mention the terms “pre-op/non-op” because that’s the only kind of trans woman that seems to be popular with straight men. Everyone knows, if you wanna be a trans porn star, you better keep your dick.
*”tranny” is our word. Just because I say it does not give a cis person the right to use it as well.
The fetishization of women with penises is at the very heart of why trans porn is so popular. But why? Why are straight men (and there are female trans chasers too) so obsessed with trans women who have penises? How could it be that many straight men would not date, love, or marry a trans woman but he will jerk off to her on the internet? If you want to see the fetishization of trans women happen in real time it’s easy, just go to craiglist’s “m4t” section and read and weep. Straight men will fuck us, but not love us. All they care about is that we are “passable”, not that we are strong, determined, beautiful women.
They don’t really see us as females, they see us as a third sex. We are never simply women, or even trans women, but rather trannies, tgirls, gurls, tgirls, transsexuals, TS, TS gurls, shemales, ladyboys, chicks with dicks,etc. TERFs third-sex us as well, calling us male-to-trans, MtTs.
What’s the one glaring difference between cis porn and trans porn? The genitals are different. That’s all it is. But why do straight men consume so much porn featuring women with not-commonly-seen genitals? I hesitate to wager a speculative hypothesis: novelty and taboo are dominant factors. For straight men used to having sex with cis women and watching porn of cis women, trans women represent something they see as “exotic”. Trans women make up roughly 1% of the population. Many Americans don’t personally know any trans people. Perhaps they have heard of Caitlyn Jenner. But you bet they’re watching trans porn. Our rarity makes us anomalies to the cis world, strange creatures who are Othered so strongly that we become a separate metaphysical category: the tgirl.
When you combine the novelty factor with the social stigma against trans bodies it creates a taboo whereby trans porn becomes “dirty”, “naughty”, or otherwise scandalous. This why straight male celebrities who get “caught” dating tran women often end up in media scandals and their masculinity is challenged. It’s why so many straight men might hook up with trans women but not bring them to thanksgiving dinner. The taboo nature of trans people, and especially trans women, fuels the fetishization against trans women. When straight men consume too much cis porn they become bored and the taboo nature of trans porn leads to it’s long-time, overwhelming popularity among straight cis men.
Why does this matter? Why am I talking about this? Because let me give you a scenario, a scenario that is drawn from real life. A straight cis male is horny, watching trans porn. He gets so horny that he wants to find a trans sex worker to fulfill his fantasy. He goes on craigslist and finds someone. He has sex with her, cums, and then has a sudden feeling of disgust (stemming from the taboo), feels his heterosexuality and manhood are threatened because he just slept with a non-cis woman and possibly got off on her having a dick. He gets enraged and defensive, “panics”, and then brutally murders the trans woman for having the audacity to be herself. I am not making up this scenario at all. It is straight up pulled from real life, often involving trans women of color. Sadly, this so-called “panic defense” is admissible in court as an excuse for murder in most states.
This is why the fetishization of trans women is so dangerous. It fuels violence against trans women by men who have been so poisoned by the stigma in society against trans people, especially trans women, that they want to fuck us or be fucked by us yet are so disgusted by us that they will kill us afterwards. Or maybe they will skip the sex and just kill us for being who we are. Or beat the shit out of us until we are an inch from death. It happens. all the time. all across the world.
So next time you internally Other a trans woman, remember, your attitude of fetishization and objectification of her body is indirectly fueling the exploitation of trans bodies and the brutal violence against those bodies. Your fetish is dripping with blood.
But don’t get me wrong, there is nothing wrong with being attracted to trans bodies. I get it, trust me: trans people are beautiful and our bodies are special and wonderful as well. The problem is not finding trans women attractive. It’s the automatic mental operation of putting us into the metaphysical category of an Other, an automatic third sex option ticked off, why it’s so common for straight men to only call us gurls because they want to highlight how we are so different from cis girls, a whole other creature: a tranny. mtf. tgurl.
There is nothing wrong with third sex/gender, or thinking that you are third sex/gender. I actually prefer to think of myself as third gender. It’s what I feel most comfortable with. But I would never say that all other trans people are third gender, because many feel they are firmly within the gender binary and I respect that. It’s the way in which we are thrown into the third sex/gender category without our explicit consent. It’s the way our bodies are seen as exotic and other worldly, like a living breathing sex doll with “unique features”. This widespread attitude is dangerous and fuels much of the transphobic violence against trans women.
If we are going to put an end to transphobic violence and the dangerous fetishization of trans bodies, we need to, as a society, become more accepting of trans people, especially trans women, as normal members of society, not deviants or perverts. We need to end the Jerry Springer-esque “freak show” phenomenon that fuels the stigma against us. We need to end medical gatekeeping. We need to stop the myth that trans women who like women are autogynephilic predators and the falsehood that trans women who like men are just hyper-gay. We need for more people to get to know us on a personal level, to see that we are people like everyone else, with hopes, fears, and a desire to be safe, loved, and respected. But most of all, we need cis people, especially cis straight males, to do their own work of educating themselves about the dangers of cis normativity, cis sexism, and toxic masculinity.
What does “transgender” mean?
The term “transgender” has no universally agreed upon definition but most academics define it to mean “anyone who has a gender different from the gender they were assigned at birth”. For example, a trans girl might have been thought to be a “boy” at birth but her gender is actually that of a girl.
There is debate within the trans community about how broad the trans umbrella is. Some want to include gender-nonconforming people, crossdressers, drag queens/kings and basically anyone who does not ascribe to stereotypical gender stereotypes in their expression. Other trans people want to restrict the term “transgender” specifically to those who have dysphoria about their body and seek out medical/surgical treatment. I write more about whether dysphoria is necessary for being trans here.
But despite there not being consensus on how broad the umbrella is, the academic definition of “different gender than gender assigned at birth” works for almost all instances. Notice how this definition does not imply, e.g., a trans man was “born a girl”. It was a false assignment based on a preliminary examination of superficial morphological features. With that said, I have written about whether gender identity is solidified during a “critical window” at ~5 years old like many theorists speculate or whether gender identity can change over a lifespan.
What is the difference between sex and gender?
“Sex” usually refers to biological/physiological characteristics of the body (“male” vs “female” vs “intersex”, etc.) whereas gender typically refers to a broader social-cultural phenomena involving expectations about social role, behavior, expression, power dynamics, processes of identification, public spaces (e.g. the “women’s bathroom”), signs, markers, and other normative significations of gendered difference.But “sex” is also ambiguous between multiple different sex concepts.
Harry Benjamin, critical to the history of trans healthcare, famously wrote:
“Here are some of the kinds of sex I have in mind: chromosomal, genetic, anatomical, legal, gonadal, germinal, endocrine (hormonal), psychological and also the social sex, usually based on the sex of rearing.” (1966, The Transsexual Phenomenon)
All these different sex concepts can vary independently in any given individual.
Some gender theorists, however, have argued that the sex/gender distinction breaks down and they are too intermingled to be conceptually disentangled. I have written about the problems with the sex/gender distinction before.
What is the difference between “transgender” and “transsexual”?
When the term “transgender” was first coined it was defined in contrast to “transsexual”. “Transsexual” was a more limited term, specifically referring only to those trans people who seek out medical assistance via hormones, surgery, etc.
“Transsexualism” was coined in the late 1940s and early 1950s by doctors David O. Cauldwell (a psychiatrist) and Harry Benjamin (endocrinologist). In the 1960s, “most roads let to Benjamin” (How Sex Changed, Joanne Meyerowitz, p. 133). He treated thousands of trans patients and defined the norms through which trans people spoke to their therapists and doctors, essentially creating the script of the modern gatekeeping system.
“Transgender” was originally meant to be more encompassing, including transvestites (aka “crossdressers”), gender benders, and anyone else who doesn’t fit neatly into the gender binary.
Many people feel that “transsexual” is offensive and reductionist, and perhaps it is outdated sociologically, but a good number of trans people strongly identify with the term and so I would caution anyone against making universal statements about whether the term should or shouldn’t be used.
But nowaways, “transgender” is the preferred term of choice for most trans people, often shorted to “trans”.
What does “cisgender” mean?
The term “cisgender” comes from the Latin prefix “cis”, meaning “on this side of”, which is the opposite of “trans”, meaning “across from” or “on the other side of”.
Basically, if you are cisgender you are not trans i.e. you identify as the gender you were assigned at birth. For example, a cis man is a man that was identified as a boy at birth, raised as a boy, and feels totally comfortable with his manhood to the point where he might not have even questioned it nor formed an explicit identity as a man, his identity would be akin to a fish not noticing the water surrounding it: it’s just an omnipresent facet of his reality.
But many cis men do think about their manhood and masculinity and make conscious efforts to solidify that identity through culturally sanctioned rituals. Moreover, many cultures have explicit rites of passage that mark the entrance into the “adult” gender of manhood.
Furthermore, the question can be complicated because the line is fuzzy: “comfort” with your assigned gender comes in degrees and some cis people might be uncomfortable with a lot of aspects of their gender role but maybe still like their body or maybe have questioned their gender a bit but still feel mostly comfortable with their assigned gender. It can get complicated. Needless to say the cis vs. trans distinction is not super sharp because gender stuff is a complex and messy.
How is sexual orientation different from gender identity?
Sexual orientation refers to who you are attracted to. Gender identity refers to your identification/comfort with a gender such as “man” or “woman”. These two things can vary independently.
For example, a trans woman might identify as a woman but be attracted to other women (lesbian). Or a trans man might identify as a man but be attracted to more than one gender (bisexual/pansexual).
Many people falsely assume that, e.g., trans women are just “really gay” men and thus all “true trans women” are attracted to men. But about a third of trans women are only interested in other women. The rest is split between those attracted to men and those attracted to more than one gender.
Furthermore, many trans people are on the asexual/aromantic spectrum. Asexual typically means having a persistent lack of sexual attraction towards any gender. And this is different from to question of romance e.g. someone might be interested in sex with men but only wants romantic relationships with women. Aromantic would be someone who doesn’t experience any romantic attraction.
And there are many more sub-categories and distinctions to be made here. For resources on asexuality, see:
Names and Pronouns: how do I use them?
Some general guidelines are:
- Always use the name and pronouns that are explicitly requested. If you know someone uses she/her pronouns, then use them. If you know someone uses, they/them pronouns, use them, even if you know you’ll mess up frequently or if it feels “weird”.
- When referring to the past, still use currently preferred pronouns. For example, if talking about a trans woman named Samantha, you might say “Before Samanatha transitioned, back in high school, she used to be on the men’s track team.”
- If you’re not sure of someone’s pronouns, find a way to gently ask e.g. “Hey, do you mind if I ask, what are your pronouns? Oh, awesome, thank you! I didn’t want to assume.” If you can’t ask, then use gender neutral pronouns when possible.
- Often we just assume people’s pronouns based on stereotypes i.e. if someone “looks” like a man they must be a man. But challenge yourself on this because it’s not always true. Avoid honorics like “sir” or “ma’am” unless absolutely necessary.
- If you mess up on someone’s pronouns, don’t make a big deal about it. Correct yourself without fanfare and move on. Don’t pause and comment or say “sorry”. Just correctly yourself and proceed with what you were going to say.
What is the difference between gender identity and gender expression?
Gender identity refers to how you identify (“man”, “woman”, or something else) and gender expression refers to how you express your gender through clothes, hairstyle, accessories, mannerisms, makeup, etc.
Although the terms “femme” and “masc” have their origins in the lesbian community, some people now use them to describe positions within the space of the feminine/masculine spectrum of gender expression:
What is “genderqueer” and “nonbinary”?
Nonbinary means anyone who identifies outside the traditional man/woman binary. For example, someone might:
- Identify as neither man nor woman
- Identify as both a man and a woman
- Identify outside the spectrum entirely
- Identify as different genders at different times (genderfluid)
- Identify as lacking all gendered identification characteristics (“agender”)
- Identify their gender through the perspective of their race identity (“My gender is black”)
- Identify as having a queer/nonnormative gender that escapes normal categories (“genderqueer”)
All these definitions are framed in terms of identity-language, but many trans people prefer to talk about just their genders e.g. a trans woman doesn’t “identify” as a woman she is a woman. So, with nonbinary, instead of “identify as neither man nor woman” we could say “their gender is neither that of a man or a woman”.
But personally, I think that if trans people have a gender identity than on the same grounds so do cis people-the difference is that cis people identify with the gender that was given to them at birth. But both cis people and trans people have the same basic cognitive architecture involved in processing information related to sex and gender; they just arrive at much different conclusions.
And here, “identify” doesn’t necessarily have to mean a conscious process (although I think some aspects of identity are formed at the conscious level) – it can refer to unconscious processing about both our sexed bodies and the norms/rules/systems of gender that forms the basis upon which we come to understand ourselves in gendered terms.
Many nonbinary people think of themselves as being a “sub-category” of trans, but some don’t: they see their nonbinary identity as not being reducible to typical categories of transness.
For more information on nonbinary identities, see:
What is gender dysphoria?
Gender dysphoria is the feeling of deep discomfort with aspects of your assigned gender. Often this focuses on body parts: for example, a trans woman might hate her penis and wish for a vagina, a trans man might hate his breasts and wish for a flat chest. This can apply to almost any body part that is sexually dimorphic: height, size, muscularity, facial hair, hair, handsize, adam’s apple, voice, feet size, ribcage, shoulders, vascularity, facial shape, browbridge, jawline, etc., etc.
But gender dysphoria can also apply to social phenomena: feeling discomfort with how you are perceived by society, your social role, which pronouns people use for you, how you are included in different gendered spaces, and the normative enforcement of gendered expression, etc.
For example, someone can feel dysphoria for not being able to express themselves and then later come to feel dysphoria about their body. Or someone’s dysphoria might focus exclusively on their body and not on gender expression. Or someone could be focused more on the dysphoria surrounding restrictions in gender expression and very little if any bodily dysphoria (though there is debate about this).
Is being transgender a mental disorder?
This is a complicated question. We can distinguish between gender dysphoria as a debilitating (but treatable) condition vs the mere fact of identifying as a different gender than your assigned gender (being trans). Arguably, being trans in and of itself is not pathological but if your dysphoria is bad enough it can lead to anxiety, depression, dysfunction, suicidal thoughts, etc., etc. For more on this, see this post I wrote on the so-called “truscum” debate.
Do all transgender people want surgery?
Simply put: no. Many do. But not all. Some only want some of the surgeries but not others. Some are happy with just hormones. Some actually don’t want any hormones or surgery. Some cannot have surgery or take HRT because of medical conditions but of course they’re still trans. Some cannot afford it. Some would get it if they could press a magic button but don’t want to go through the ordeal of major, risky surgery.
What is the difference between “transgender” and “intersex?”
This is a complicated question. Typically intersex refers to a condition where one has sexual characteristics that don’t fit typical definitions of male and female. For example, an otherwise female-appearing person who has a vagina but also male gonad inside of her.
It’s complicated because some trans people have argued that being trans is a kind of neurological intersex condition where there is a mismatch between the sex of their brain and their body. But other theorists argue that the concept of brain sex is sketchy.
Traditionally, intersex was distinguished from being trans in terms of it being a condition of the soma (body) whereas being trans was a psychiatric (mental) condition. But this assumes a mind/body dualism that is problematic.
How is being gender non-conforming different from being transgender?
Gender non-conforming (GNC) means that you have a gender expression that differs from the norms of society e.g. a man who wears makeup, or a woman who shaves her head. Drag queens are good examples of GNC men (although some drag queens do identify as trans or nonbinary).
Arguably, there must be a distinction between being trans and being GNC because otherwise we wouldn’t be able to make sense of a GNC cis woman. So therefore, GNC people cannot be part of the trans umbrella otherwise we wouldn’t be able to have a category of a butch cis woman.
What does medical transition involve?
Medical transition can involve a lot of things.
For trans-masculine folks medical transition can involve:
- Testosterone therapy
- Top surgery to remove breasts
- Bottom surgery can often be broken into two broad categories:
- Metoidioplasty: creates a penis from the enlarged clitoral growth of T-therapy
- Phalloplasty: creates a penis from skin tissue.
For trans-feminine folks medical transition can involve:
- Blocking testosterone
- Estrogen therapy
- Bottom surgery can involve:
- Orchiectomy: removal of testes
- Vaginoplasty: inverting the penis to create a vagina
- Facial feminization surgery
- Vocal feminization surgery
- Vocal therapy
- Breast augmentation
What are the causes of being trans?
This is still a fairly new field of empirical research. Being trans cannot as of yet be diagnosed like some medical pathologies such as cancer or the flu using empirical tools of measurements. There is some preliminary evidence of correlating biological factors but causation is incredibly hard to conclusively establish in humans for complex traits like being trans. So, in a nutshell, no one really knows the true cause(s) of being trans. Furthermore, trans people are a highly varied population and there might be multiple, overlapping, causes that interact strongly with the environmental context making the extrapolation of causality to single biological factors very complicated.
For a summary of some of the research on the biology of trans identities, see:
For a literature review of the biological foundations of trans identity, see:
Saraswat, A., Weinand, J., & Safer, J. (2015). Evidence supporting the biologic nature of gender identity. Endocrine Practice, 21(2), 199-204.
Is being transgender a modern fad?
No. Trans people have always been a part of human history.
Sex/gender expression was much more varied in some ancient cultures and traditions.
Arguably the notion of a gender binary where there are only two genders/sexes and two corresponding gender roles is a historical construct. Other societies have historically recognized a polymorphous number of gender/gender roles not limited to two dimorphic biological categories (male vs. female).
A white man, describing the Crow Nation of North America, observed:
“Strange country this, where males assume the dress and perform the duties of females, while women turn men and mate with their own sex!” (quoted in Trans Warriors, Leslie Feinberg, p. 22)
Writing in 1724, French missionary Joseph Francois Lafitau observed of Two-Spirit people that they were revered:
“They believe they are honored…they participate in all religious ceremonies, and this profession of an extraordinary life causes them to be regarded as people of a higher order” (Trans Warrior, p. 23)
Hijra in India are India’s social category for trans feminine individuals who have long played an important social function in their society, presiding over many different important social events and making their living this way. Young hijra are brought into the fold by elders in the community and taught how to perform the social rituals.
American journalists reported on “sex changes” as early as the 1930s.
In the 1800s the concept of “inversion” was used to lump together all kinds of gender and sex variance. If you were male but “inverted” to show the traits of a female then you were considered mentally deviant. The problem with “inversion” theories from a modern perspective is they conflated sexual orientation, gender identity, and gender expression.
In summary, it’s clear that gender diverse people have always existed.
Do transgender people face discrimination?
Yes. Trans people face discrimination in many areas of life including:
- bullying at schools
- discrimination at work (not being hired, being fired after transition, harassment)
- housing discrimination, denied access to shelter, resources
- discrimination stemming from not having proper governmental ID matching sex & gender
- discrimination in healthcare getting access to medical care, both for transition purposes and just general healthcare
- targeted by law enforcement (especially for being black and trans and femme)
- harassment on the street, from strangers, friends, or family
- stares, laughter, ridicule, hatred and trolling on the internet, death threats
For more information, see:
As an ally, how can I be supportive of transgender people?
Work on your own transphobia. Do you have a hard time seeing non-passing trans women as women? Ask yourself why. Critically interrogate your own assumptions about gender inherited from a cis-sexist society.
Respect pronouns. Always.
Call out transphobia. Raises trans voices. Support us. Invite us into spaces.
Listen to us e.g. if the community is telling you Ru Paul is transphobic, then please believe Ru Paul is transphobic.
Be affirming. But treat us like normal people. You don’t have to be excessively effusive in your allyship to be a good ally – often we don’t want the pity and fanfare – we don’t think of ourselves as inspiring, brave people. We are human like everyone else, with the same basic needs just trying to find meaning in an absurd world.
Trans feminism sometimes gets mistaken as feminism’s little cousin, a mere side show to the Main Event: Cis Feminism i.e. feminism written by and for other cis women.
On a superficial level, this seems fitting. After all 99% of women on this planet are cis so it makes sense that “feminism” is largely concerned with the perspective of cis women. According to this logic, “trans feminism” is merely “feminism light”, a pale shadow of the real thing.
But I want to argue that not only is trans feminism real feminism, real feminism *must* incorporate the insights of trans feminism if it is to be complete, to the extent any feminism can ever be complete.
Intersectional feminism is basically the idea that if you are a black woman the oppression you face as a black woman intersects with the oppression you face as a black woman. Gender and race also intersect with socio-economic status, disability, orientation, etc.
Being trans is just another axis along which intersectionality functions. Any feminism worth its weight recognizes this. Trans women have experiences that overlap with cis women as well as experiences that don’t. But that’s not inherently different than black women having experiences that overlap/don’t overlap with white women.
In my opinion it’s a fool game to try and find the experience or set of experiences that is universal among all women. But that doesn’t entail the concept “woman” is without meaning. Philosophers have noted it’s surprisingly difficult to give necessary and sufficient conditions for simple concepts like “chair” – yet I know a chair when I see one.
Why should we expect complex concepts like “woman” are any different? I might not be able to define womanhood precisely in such a way that will correctly sort billions of unique individuals into two mutually exclusive classes: women and not-women. It’s not so easy! Yet I know a woman when I see one. And “seeing” here is of course a metaphor for understanding. A pre-transition trans woman can radiate her womanhood without necessarily “passing” as a woman. “Passing” as a cis woman is such an arbitrary standard anyway because there are cis women who get misgendered on a regular basis.
Why will feminism never be complete without the inclusion of trans people? Because feminism has inputs. It’s not just done completely a priori. It operates with experiences and narratives as data to be explained. Traditional feminism started with only the experiences of white middle-class women as the inputs and got quite a bit done. But it was far from complete. Then black feminists started feeding in their inputs. And through similar processes the voices of people from diverse backgrounds have given their inputs.
Trans people represent 1% of the population. That might not sounds like a lot but that’s millions and millions of data points. And furthermore, they are data points that are highly relevant to feminism insofar as trans people have unique insights into the dynamics of gender, which should be of special interest to feminist theory. So not only does trans feminism bring the experience of millions of trans women, trans men, and non-binary folks, it brings it in such a way that has the potential to reshape the very concepts central to feminism.
Some prominent feminist theorists such as Judith Butler have recognized this conceptual potential and have started to work through those insights. And of course trans feminists themselves have been dissecting this stuff for decades.
But feminism has yet to fully digest the trans experience. Though a mere “1%” trans folks have so much to bring to feminism, with spectacular proclivity to keep pressuring feminism to remain intersectional.
A common phenomenon in intersectional feminism is a feminism that believes itself to be fully intersectional yet is missing the perspective of important class(es) of people. To me it seems the best tactic is to remain humble about the intersectional reach of our feminism. There are probably voices feminism has yet to hear, stories that are important for understanding the full operation of intersectional semiotics.
Any feminism without trans experience is partially blind. This is why trans feminism is real feminism. Real feminism is spongelike in its absorption of different perspectives. Any feminism that fails to uptake the experience of trans people is incomplete at best and actively harmful at worst.