- Some discussions a couple of months ago on Tumblr and Twitter challenging the emphasis on birth assignment in discussion of trans experience
- Philly Trans Health being super bro-y, and my own experience of feeling really terrible about myself at a trans conference that’s supposed to be about affirmation
- I’ve personally been getting “Sir”-ed a lot lately, and have been experiencing more intense dysphoria than usual.
In recent years, I’ve pretty much stopped referencing my birth assignment, except in private with close friends. What medical transition steps I have or have not taken are basically none of your g-damned business. Sometimes I’m not 100% sure about this, because there are some spheres where birth assignment could potentially matter (what I feel dysphoric about is sometimes related, and also the fact that trans women are far more likely than men to experience violence and other negative outcomes of being trans probably also applies in some cases to AMAB genderqueer folks—the recent discussions by Merritt Kopas, Tobi Hill-Meyer, and others around how “gender weirdness” is policed when AMAB are particularly chilling). But generally speaking, it’s often possible to talk about trans experience while focusing on actual gender, rather than birth assignment, and often better to do so.
What I find interesting is that as a non-binary femme trans person, I default to taking “Sir” as a compliment. I then feel kind of unsettled about it, but gendering me male, as a person who presents femme, is pretty much the only mainstream way to acknowledge my queerness in public—and being acknowledged as queer in public is very important to me. While “Sir” and masculine language doesn’t fit me at all, when I’m presenting femme, I have a sense that it acknowledges at least some difference, however backwards that is.
I’ve been seeing a lot of social media attention today to the release of The Trans 100, a list which I’m honored to be a part of along with many friends, colleagues, and personal heroes. Much of the attention is congratulatory and positive, some is focused more on who’s not on the list. And I think that both of those things are great. The spirit of the list, as I understand it, is to highlight all the amazing work that is done in our community: to use the 100 people on the list not as an exclusive club but as one handful of examples of people who have done great work in the past year to support trans lives in the US in myriad ways. The idea is to shift the conversation from focusing only on deaths and violence to adding a sense of celebration to our need to mourn those lost. Working in “transland,” as I sometimes call the movement, can be a paradox, as we are so often simultaneously trying to promote and celebrate the work we do as proud trans people while at the same time realizing that the work we do is focused on eliminating huge discrepancies and barriers, on reducing tremendous hate and violence. It can be an odd intersection at which to work sometimes (how do we get excited about a victory that means we are simply more likely to be alive, employed, or healthy at a baseline?), and I believe that it is crucial we never lose sight of both sides of that story–and of the other discrepancies that too often divide success from discrimination and violence along race, class, and ability lines.
I am happy about this list because it wide-ranging and it shows our collective power and ability to do great things in the face of adversity. I’m glad to see many POC on the list, a nice range of local activists, to see those doing cultural work alongside those doing legal and political advocacy. I’m glad that there are many lesser-known names, and that online activists have been included alongside on-the-ground grassrootsers. Though I’m thrilled to see my NCTE colleagues Mara and Harper Jean recognized, I’m also cheering hardcore for those who work with such amazing small radical projects as the Brown Boi Project, the Audre Lorde Project, Planet DeafQueer, and Transformative Justice Law Project. There are too many of my own heroes to name here, and also too many whose work I must. research. NOW. So while I’d like to see even more underrecognized folks on the list, more people of color, sex workers, people with disabilities, etc., I’m applying my critiques to a tone of celebration today. We have this list and it has some attention and hopefully that attention will lead to what we really need–more people nominating next year, more people volunteering to work on the project, an even more diverse and inclusive list. I’m excited to see who made the various breakout groups that will be released in coming months, and I look forward to working with this great big kickass community to achieve things that are bigger and better every year. I’m glad that my friends and colleagues are the kinds of people who recognize gaps in such a list and will bring them to light, because it makes us all better.
¡Viva la revolución trans!
That gentleman to your left is Benedict Cumberbatch, an English actor who plays Sherlock Holmes in the BBC’s Sherlock series, and he’s at least in part to blame for inspiring this post. I’ve written before about shame in girlish pursuits, and how we’re taught to push down artistic expression as we age to avoid being considered arrogant. I want to look at a similar phenomenon today, one that revolves around fandom and excitement about male bodies and celebrities.
First, a confession. I am active in fandom. That includes fanfiction, the phenomenon that more and more mainstream writers are starting to touch upon, and it also includes good old fashioned squeeing about actors and characters and musicians. These other writers have already covered the importance of fannish community and fanfiction’s power as an outlet for sexual desire, but I want to talk about excitement over male characters and celebrities more broadly, and how misogyny fits in.
A few facts: I’ve been involved in fandom to some extent, mostly secretly, since I was quite young. Through various stages of sexual orientation and gender exploration, I’ve found certain male characters and celebrities attractive. Under a pseudonym, I’ve “squeed” with friends over these characters and celebrities, often for no reason more intellectual than “oh my God look at how well he wears a suit.” When I have let fandom seep into “real life,” I’ve usually tempered the interest by focusing on a more acceptable element of my fannishness, whether that be a literary interest in Tolkien’s works or a geeky sci fi love for Star Trek. I haven’t found that being a fan, in and of itself, is necessarily embarrassing. But the idea of people in my personal and professional life finding out about this girlish “squeeing” was intensely frightening, to the point that as a lesbian-identified college student I assumed that I would have to consider suicide as an option were I found out.
Why so ashamed, you ask?
When I was in high school I learned about the difference between sex and gender. I was lucky to even have that much education at the time, where I lived, but what we learned was rather basic. Sex is your body and your chromosomes; gender is your identity. This simple definition assumes that gender is a relatively simple, coherent thing. It’s the idea that’s behind “real life experience,” the idea that assumes trans people fit into a fairly narrow range of expressions and traits based on gender identity. Of course, we don’t.
Being female doesn’t mean that you’re feminine, nor does being male mean that you’re masculine. Perhaps this would be easier for some people. People do like to be able to identify and name gender. I’ve said before that my gender is more about how I’m read or named than how I experience myself. My gender comes out of how I’m perceived. When I disclose that I’m trans, I sometimes am asked, based on my femme appearance, whether I’m a trans woman or a trans man who hasn’t yet transitioned. When I explain that I’m genderqueer, I’ve been asked a couple of times what sex I was assumed to be at birth. I no longer am willing to respond to that question, because it’s so irrelevant.
Asher Bauer wrote a post a while back that I need to find where he explained that he’s not transmasculine. As a femme transman, “masculine” is not part of his gender as he experiences it. I think this would confuse a lot of people, but it makes sense to me. Coming into femme has been the biggest part of my transition, and my history isn’t relevant to that. Whether I was assumed male or female at birth rarely matters; what does matter is the kinds of privilege I have based on how I’m perceived. In spaces where I don’t mention my transness, I’m usually perceived as female because of how I look, which gives me a certain privilege. I also have a lot of privilege because I’m white and college educated, and a whole host of other things. I don’t want to appropriate anyone else’s experience, and I want to recognize that it is a privileged thing to be able to experience gender in the way I do.
One thing I don’t have, paraphrasing from my friend Stephen, is legible identity privilege. My gender is never going to be very obvious, and no one is ever going to see me walking down the street and think “oh, cool, a non-binary trans femme!” I’m also not sure how many other non-binary trans femmes are out there, and whether there’s enough similarity in our experiences to form community and camraderie around that. But I’m very grateful to the trans men and women in my life who do offer that community and camraderie, and who accept that my gender is not something that is visible, though my femme-ness–and through that, my transness–is.
Here’s the deal, folks. I so want the Gender-Independent Kids Books project to succeed that I am offering a custom post to any reader who donates $35 or more in the next five days to the project at the Kickstarter link above. To celebrate my birthday, make a donation and not only will you get a signed coloring book and audiobook of either Tulip, Birthday Wish Fairy or Backwards Day, but if you let me know in a comment here that you donated, I will write a post on any topic for you within the scope of this blog (gender, sexuality, queer, law, human rights, race, class, and similar topics). If you donate $100 or more you’ll get the above, two signed books, a limited edition t-shirt, and an 8 x 10 photo print of a book page, plus I will either do a five-post series OR an online radio show episode OR a vlog (in ASL or English) on your topic of choice.
Please spread the word! If the project gets $3,500 more they’re going to do an ASL-accessible video storybook version of Backwards Day! This will allow D/deaf/HoH kids all over the world who have internet access to learn about gender in a trans-friendly way, and that’s a big deal to me. Thanks for supporting this project and please share widely!
During the last #transchat (next one is tomorrow, 12/11, 2-4pm EST on Twitter) Nat (@quarridors) got me thinking about trans medical history and the kind of assumptions we make based on appearance. Though I don’t think it’s appropriate to ask a person whether they’re trans*, or a genderqueer person what their “birth” gender was, and I don’t assume that I can tell anything about gender by looking at someone, I do tend to assume that it’d obvious from looking at me what I was raised as, or what’s in my pants.
When I think about that, of course, I realize it’s not true. No one knows that for sure unless I tell them. And I’m thinking about the value of not disclosing that kind of information as a way to destabilize or deemphasize gender in our interpersonal relations. What’s in your pants is about as private as it gets, but we don’t treat it that way. We also make assumptions about bodies and medical histories based on a person’s gender identity. On the other hand, I think there may be value in my writing about my experiences as someone who grew up female-identified, because that background is a huge part of my trans* story.
Anyone have experience with this, or has anyone changed approach over time?
I had a thought about transphobia, particularly the kind of transphobia that involves cis males freaking out because the idea of a “gender change” is so wrong and unnatural to them. When this kind of transphobia comes up, I think part of the problem may be that the kneejerk reaction is a sense of wrongness that the perpetrator feels when he imagines himself wanting to be, or turning into, a woman. A common response is to critique that sense of wrongness, challenge the sense that femininity is wrong or less than masculinity, talk about gender fluidity, etc. And while that’s not a bad approach–certainly, the gender essentialism and sexism should be addressed–I think it might be more effective to instead latch onto that sense of wrongness and affirm it by explaining that many trans people feel a similar sense of wrongness before transition. If we ask the hypothetical man to imagine instead being born into a female body, knowing that it is “wrong,” he might actually start to think about the transgender experience in a more sympathetic way.
As feminists share tips, stories, and body love today, I am pleased to see that some are also highlighting the negatives of the body-love imperative. While fighting body-negative messages is crucial, it is important to recognize that the goal should be acceptance of others’ bodies, not unqualified love of one’s own. For many people, including transgender, genderqueer, and intersect people, people with disabilities, people with a history of eating disorders, and those with a history of sexual assault, body love may not be a comfortable or appropriate goal. It’s important to realize that for some of us, a body is an inconvenience or a hindrance, and that experience is just as valid as body-love.
So what tips would I share on Love Your Body Day?
1. Speak to others in a thoughtful, compassionate way about bodies. Recognize that people’s relationships with their bodies vary widely and respect that. Don’t speak in absolute terms or offer advice when it’s not wanted or needed. For example, don’t sing the praises of exercise–many feel that while it’s wrong to criticize someone’s weight, exercise is right for everyone, and that simply isn’t true.
2. Be gentle with yourself if you have difficulty with body-love. Sometimes our bodies are disappointing. They might not function how we’d like them to. It might be hard to gain or lose weight. We might have health problems we can’t control, or a body that doesn’t feel right for our gender. If nurturing your body isn’t appropriate for you, try nurturing your mind or your spirit. A lot of body issues are mental health issues, and it can help to have a safe space to talk those out, even if they aren’t “fixable.”
3) Look for and give support where you can. It might be helpful to share experiences with others who have similar body issues. This doesn’t have to be a formal support group–I’ve seen plenty of this on Twitter and Tumblr.
4) Think of ways to visualize yourself or express your creative spirit–this doesn’t necessarily have to involve your body. For example, you might design an avatar or a work of art to represent you, make a spirit wall, practice creative visualization to envision yourself in some way other than the embodied, or use fashion to cover your body or make it less noticeable than what you’re displaying on it.
5) Assert your right (and others’) to take up space in a way that works for you. It’s okay to say that your body fucking sucks. You have a right to be sad, hurt, or angry. Anyone who insists that you love your body, get over your issues, or make more of an effort to love yourself is practicing emotional abuse. You have a right to inhabit physical space as well. You have a right to accommodations that you need. You have a right to say no to anything that makes you uncomfortable. You have a right to tell others not to say things about your body that they think are positive, and not to touch your body. These are all parts of bodily autonomy.
Recent debates on whether Chaz Bono on Dancing with the Stars is an appropriate viewing experience for children exemplify a dangerous conservative trend in the LGBT movement. As in debate on same-sex marriage, queer activists find ourselves being ask to defend our simple humanity, backed into a corner where visible queerness is seen as a bad strategic move.
Again, I find myself using an example of a queer celebrity in the media to argue the necessity of a truly queer movement. The more time we spend arguing that we are normal, “just like” our opponents, the further we get from our policy priorities. When we allow hate groups to define the debate, they have already won.
How can we turn this disaster around? Refuse to engage by framing our position around being like our opponents. We are not like bigots, homophobes, and transmisogynists. We embrace diversity. We fight with creativity and humor. We shift the ground under gender stereotypes and we regularly fuck with patriarchy. We don’t accept conservative arguments that dehumanize us and challenge our right to occupy our space.
We’re here, we’re queer. Join us.
Freeing Ourselves: A Guide to Health and Self Love for Brown Bois, put out by the Brown Boi Project, is a guide to healthy living unlike anything I’ve seen, but quite like guides I’ve imagined.
Focused on MoC (masculine-of-center) people of color, Freeing Ourselves is an accessible, engaging guide to overall health presented in a unique format. The educational material is interspersed with powerful stories, poetry, and photographs that reflect a wide range of racial and gender identities.
The guide takes self as a starting point, and does an excellent job of framing self in a way that includes, rather than excludes. It presents self-awareness as a way to fight back against the lack of medical knowledge or outright hostility that many MoC people face.
I particularly liked how this guide acknowledged right up front the way healthy masculinity is defined by the colonial oppressor. I believe that one of the huge problems marginalized communities face in terms of health care is that racial identity, gender identity, and self-actualization are all problematized. Medical transition, for example, isn’t available without the othering diagnosis of “Gender Identity Disorder.” Women are framed as hysterical, black men as dangerous. The medical establishment doesn’t exist in a vacuum, but is part of an institutional framework that uses gender as a weapon.
When recognizing common threats in people’s lives, the guide lists common mental illnesses such as depression and anxiety alongside structural problems like oppression and abuse. This guide does the best job I’ve seen so far at acknowledging that structural harms and internal “illnesses” operate in similar and interconnected ways to bring a person down and threaten that person’s health. It also acknowledges how Western society harms relationships and connections, encouraging men to compete rather than to embrace each other.
There are a number of practical tools and charts included, such as guidance on when to see a health care provider and information about the risk of STIs for different races and genders/sexualities. The information about sexual and reproductive health is particularly useful, since many health care providers are completely unaware of safe sex practices and risks for non-heterosexual or non-cisgender people. The information on STIs here is not only focused on penetration, for example. There is plenty of helpful advice about gynecological exams for those who do not identify as female, and about the risk of breast/chest cancer. In addition, this guide provides detailed information about transition and the different options available.
I also found the information about pregnancy and forming a family particularly to be done particularly well. There aren’t any assumptions made about whether and how MoC people might want to form a family. The guide acknowledges the creativity of individuals to form families in a multitude of ways, as well as providing information about pregnancy and birth options.
The last section, while perhaps not as focused on HAES as I am, did a pretty good job at acknowledging and accepting different body types. The holistic approach to food and physical practice has a strong ayurvedic influence, with information about “cooling” and “warming” foods. The suggestions for exercise are varied, though limited attention is paid to people with disabilities. Finally, this section includes specific information about the physical effects of chest binding and explains STP (stand-to-pee) devices.
Overall, I would recommend this book for any MoC person of color who has been frustrated by the healthcare system. I also think this book would be an excellent tool for providers, who often seem to be undereducated on some of this issues covered, and for gender non-conforming people generally. As someone who is neither masculine or feminine of center, but rather a blob off there in the corner somewhere, I still found quite a bit in this guide that is relevant to me. The guide is available from the Brown Boi Project on a sliding scale, with $20 being the value of the book itself and the rest going to the project as a tax-deductible donation.