Last time around, not having read The Man Who Would Be Queen except for exerpts/quotes, I wrote about how the two type/Blanchard-Bailey-Lawrence (BBL) theory is misogynistic/regulates female sexuality. I stand by everything I wrote there, but I’m pissed at how much discussions of the book hinge only on the autogynephilia part, and neglect the ridiculous racism/classism of the “homosexual transsexual” (by which we mean straight trans women) section.

Seriously, it’s so bad it’s hard to even talk about. But, among other things, he says [straight] trans women are mostly [W]OC with below average IQ, and are trans (rather than being gay boys) because they come from lower-class non-white broken households and don’t have enough ambition or family support to ‘defeminize,’ and there are more Latina trans [women] because of machismo.

I SHIT YOU NOT.

He’s yet to come out and say that black/Latin@ and lower-class people are bad parents and should have their kids taken away from them, but he does seem to think that 20% MOC in his gay boy sample is a perfectly standard percentage for Chicago residents, whereas 60% TWOC needs remarking on.

From Wikipedia:

As of the 2000 census,…The racial makeup of the city was 41.97% White, 36.77% Black, 4.35% Asian, 0.06% Pacific Islander, 0.36% Native American, 13.58% from other races, and 2.92% from two or more races. 26.02% of the population were Hispanic of any race. 21.72% of the population was foreign born; of this, 56.29% came from Latin America, 23.13% from Europe, 17.96% from Asia and 2.62% from other parts of the world.[4] The 2007 community survey for the U.S. Census showed little variation

Some examples:

Alma has also noticed, as I have, the large number of Latina transsexuals. In Chicago, there are several bars that cater to Latina transsexuals. About 60 percent of the homosexual transsexuals [sic] and drag queens we studied were Latina or black. The proportion of nonwhite subjects in our studies of ordinary gay men [sic] is typically only about 20 percent. …Another transsexual, remarking on the same phenomenon, attributed it to ethnic gender roles: “My culture is very macho and intolerant of female behavior in men. It is easier just to become a woman.”

J Michael Bailey, The Man Who Would Be Queen, 183-4.

(It might be argued that he’s not endorsing the claim about machismo, because the next line starts “I am not sure of about the validity of all of Alma’s observations, much less her theories”–but it wasn’t Alma who made that statement, thus the statement isn’t disavowed by the disclaimer, which constitutes tacit endorsement.)

Ken Zucker…tried to predict which boys with [GID] would still have the disorder when they become adolescents. Adolescents with GID are much rarer and presumably much closer to being transsexual. Zucker found several predictors of adolescent GID: lower IQ, lower social class, immigrant status, non-intact family, and childhood behavior problems unrelated to [GID].[‘Coz IQ tests are totally unproblematic.]

ibid 178-9.

They [straight trans women] are outcasts as children because of their extreme femininity. They mostly come from poor, broken families, and family rejection is common.

A feminine boy from a middle-class or upper-middle-class family (such as Danny’s) has more motivation to “hang in there” until he normalizes his gender role behavior, because he has a good chance at a conventionally successful future. Defeminization might also require more ambition and family support than some homosexual transsexuals possess.

ibid, 183,4.

Their customers, of course, are not gay men. They are either unwary straight men or men looking for she-males.) This kind of prostitution is dangerous, especially for transsexuals, whose customers sometimes do not know what they are… The rate of HIV infection among transsexual streetwalkers is very hight, partly due to the high rate of intravenous drug use. [while injection HRT is the same as recreational IV drugs for HIV risk, the implication is pretty offensive.]

their taste in clothing is much more expensive than their income allows… In female impersonator shows, transsexuals often wear designer gowns, which are widely believed (by other transsexuals) to have been acquired via the five-fingered discount. [yep, it’s totally that those irresponsible black/Latina/poor people just want to live beyond their means, not an occupational expenditure…]

ibid, 184-5.

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As with my post about the Standards of Care, I find myself not wanting to wade into the fray about Bailey/Blanchard/Lawrence or ‘autogynephilia’. It’s petty, it’s the same damn thing everybody’s always talking about, we all go around in circles and fume and we don’t go anywhere.

Part of my reluctance comes from the fact that so much of the response against it has been couched in sex-negative terms that end up as apology for cissexual supremacy and gender coercion. Why the hell should we care *why* people transition? If it makes you happier, *go do it*. Controlling your own body and sex and gender isn’t a privilege granted to the worthy or the people who’ve got the “right reasons”, it’s a fundamental right. Really, if we say that sexual motivations for things aren’t bad or invalid, then why is the two-type theory a problem? (Note: that link? Super problematic.)

I’m also aware that it, as a theory, had a huge negative impact on my mental health for a long time, and that that it is used to justify the Standards of Care, their attendant abuse, and the denial of basic medical care, and insurance coverage of such through the guise of gatekeeping, which is itself through the guise of ‘making the right diagnosis,’ and that Bailey’s two-type theory even contributed to a young woman getting kicked out of her parents’ house at transition. But y’all already know that it’s pernicious.

How do we talk about the two-type theory in a way that doesn’t succumb to its terms? The argument demands we either accept medicalization and gender coercion in this case, or sex-negativity and the validity of gender coercion in other circumstances. We have to challenge the frame–as the sex-positive argument attempts to do. But the sex-positive argument (that sexual motivations are ok) fails to address the underlying misogyny of the theory, which is so fundamental to why it continues to hold power over us–and moreover, how the two-type theory is part of an attack on female sexual subjectivity (trans or cis).

So, let’s define our terms. I’m mostly focusing on “autogynephilia” in this post, rather than the “classic transsexual”/”homosexual transsexual”-by-which-we-mean-straight-trans-women, because in the theory, though straight trans women are pathologized, they are positioned as more ‘real’ and legit than queer ones:

The mantra of some male-to-female transsexuals is that they are simply “women trapped in men’s bodies.” This assertion has some truth for homosexual transsexuals, who are extremely and recognizably feminine (and like most women, attracted to men), but for autogynephilic transsexuals it is not true in any meaningful sense.

J. Michael Bailey

Gross, huh?

It’s important to note that, according to Bailey et al, “male” bisexuality does not exist, and “women” are inherently bisexual. Really, I’m not making this up, you can really be that stupid and get published. Moreover, according to the two-type theory, trans women are men, and thus inherently “gay” or “straight” (see prev. link). (God, the quotation marks hurt my ears, but not using them hurts more) Their contention is that ‘autogynephilic’ transsexuals will have sex/one night stands with men to confirm their identities as women, but not because they’re really attracted to them. The two-type theory depends on this, because otherwise one could do things a different way around–e.g. transition partially out of autogynephilia and partially to have sex with [cis] men. It’s necessary to hold the two concepts apart.

There’s so much I have to come back and critique, but I need to get all my terms out first. Sorry.

Madeline H. Wyndzen has a good essay describing some tensions (‘slippages’ if you’re being a pretentious philosopher) in the definition of “autogynephilia”. On the one hand, Ray Blanchard defines it as “a man’s [sic] paraphilic tendency to be sexually aroused by the thought or image of himself [sic] as a woman.” Wyndzen calls this definition “autogynephilia as a phenomenon,” in contrast to “autogynephilia as a theoretical construct” (a phrase she’s misusing, but whatev):

“Autogynephilia” can be thought of as a “theoretical construct”, which is just a fancy way of saying it’s an “idea that has meaning from its role in an overarching model of how something works.” In this case, the theory is Blanchard’s mis-directed sex-drive model of transsexuality. According to Blanchard there are two ‘legitimate’ sex drives: heterosexuality and homosexuality. A deviance in each causes gender dysphoria, and in extreme cases ultimately causes transsexuality. The deviant form of heterosexuality is called “autogynephilia.”
… J. Michael Bailey not only endorses Ray Blanchard’s theory, but he takes it to an extreme of simplicity. Whereas Blanchard’s model suggests the following three step sequence:

Mis-Directed Heterosexuality (Autogynephilia) -> Gender Dysphoria -> Transsexuality

Bailey suggests only the following two steps:

Mis-Directed Heterosexuality (Autogynephilia) -> Transsexuality

Bailey ignores how uncomfortable we feel being perceived as members of our biological sex (i.e., gender dysphoria). Instead, he turns all of our gendered feelings into something directly caused by (if not simply equivalent to) our sexuality.

Basically, the difference is this: in def’n #1, ‘autogynephilia’ is a bad kind of sexual desire and in #2 it’s the more pathological one of two kinds of sexual desire that cause transsexuality. The problem here is that Bailey et al try to prove #2 simply by asserting the existence of #1–as Wyndzen quotes Bailey:

Even if autogynephilic transsexuals exist, aren’t they rare?

No. Every indication is that autogynephilia is a common motivation for male-to-female transsexualism.

In a recent review by Anne Lawrence of 11 studies with requisite data, the median percentage of transsexuals who acknowledged a history of sexual arousal to cross-dressing (a hallmark sign of autogynephilia) was 37%. In her large survey of SRS patients of Dr. Toby Meltzer, Lawrence found that 86% of respondents had had at least occasional autogynephilic arousal …

[EDIT ADDITION 9:30pm]–Note that there’s no attempt to check and see the rates of such arousal in other gender categories, e.g. cis men, cis women, trans men. He’s not even bothering to argue that “autogynephilia” is more common in trans women than others (or that “autogynephilic” fantasies are distinct from fantasies that cis women have)–only that it exists. I’d respond that correlation doesn’t imply causation, but he doesn’t even establish correlation.

So, according to both Blanchard and Bailey, autogynephilia’s a paraphilia. What’s a paraphilia?

Paraphilias are defined by DSM-IV-TR as sexual disorders characterized by “recurrent, intense sexually arousing fantasies, sexual urges or behaviors generally involving (1) nonhuman objects, (2) the suffering or humiliation of oneself or one’s partner, or (3) children or other nonconsenting persons that occur over a period of 6 months” (Criterion A), which “cause clinically significant distress or impairment in social, occupational, or other important areas of functioning” (Criterion B). DSM-IV-TR describes 8 specific disorders of this type (exhibitionism, fetishism, frotteurism, pedophilia, sexual masochism, sexual sadism, voyeurism, and transvestic fetishism) along with a ninth residual category, paraphilia not otherwise specified (NOS). (link)(emphasis mine)

This is where I hit paydirt.

So, getting sexual pleasure out of the idea I’m female. How is this a paraphilia? The nonconsenting/not-of-age criterion is out. So either 1)a woman is a nonhuman object, or 2)being female & sexual = suffering and humiliation. Blanchard defines 4 “types” of autogynephilia (what the hell is it with these people and their categorizations? Numerology?)

but noted that “All four types of autogynephilia tend to occur in combination with other types rather than alone.”[9] [10]

  • Transvestic autogynephilia: arousal to the act or fantasy of wearing women’s clothing
  • Behavioral autogynephilia: arousal to the act or fantasy of doing something regarded as feminine
  • Physiologic autogynephilia: arousal to fantasies of female-specific body functions
  • Anatomic autogynephilia: arousal to the fantasy of having a woman’s body, or parts of one.

The first could go either way–whether you’re talking about the clothing or the wearing of such. The second isn’t about an object, so my only option is to conclude that it’s paraphilic because doing feminine things is suffering and humiliation. The third can *kind of* go either way, but mostly seems like female-body-as-object, and the fourth seems pretty clear: female body parts are non-human objects.

Basically: labeling “autogynephilia” paraphilic and pathological depends on the objectification and subordination of women. There’s really not a way around it.

The two-type theory tries to account for bi/pan/queer trans women by claiming that when we have sex with men, the

“effective erotic stimulus in these interactions, however, is not the male physique of the partner, as it is in true homosexual attraction, but rather the thought of being a woman, which is symbolized in the fantasy of being penetrated by a man. For these persons, the male sexual partner serves…to intensify the fantasy of being a woman.”(link)

I’m a huge Buffy the Vampire Slayer nerd. I fantasize about having sex with Angel, I’m really not ashamed of this fact, he’s fucking hot and his relationship with Buffy, no matter how fucked up, has a lot of emotional/sexual charge. But what I want to know is–why should anyone care about whether I’m fantasizing about Angel fucking me or fantasizing about the sensations my body would experience in that encounter? Isn’t it kind of a duh thing for being-Buffy to be an integral part of a fantasy made hot not only by Angel’s body but by their relationship? (She’s the protagonist–the viewer is supposed to envision hirself as Buffy, and if the person doing the fantasizing isn’t a cis woman, then that envisioning is a ‘fantasy of being a woman’.*) Furthermore, who in the hell decided these were discrete categories, ones that one had either one or the other of, not only within a single fantasy, but over a lifetime? Moreover, what do these categories represent?

Part of what makes BTVS so rad is that it does a good job articulating [white] [able] [cis] [thin] female sexuality/sexual subjectivity–and a sexual fantasy is a fundamentally selfish thing, fundamentally a matter of sexual agency and desire. It exists for your own pleasure, not for anyone else’s (though of course it can be acted upon to bring someone else pleasure). So for true sexual subjectivity, one has to be able to be as self-centered as one pleases in a fantasy. But what the two-type theory does is say that some fantasies–those that cater to [cis] men’s desires and center/glorify cis male bodies–are legit, and other fantasies–those that are irreducibly about female desire and embodiment and sexual subjectivity, those that derive pleasure from one’s own body, those that don’t center cis men–are pathologized. If your fantasy centers deriving pleasure from your cunt–whether or not your bits are currently recognized as such–then it’s fucked up, and if it centers a cis male body deriving pleasure from your cunt, it’s legit.

To be incredibly blunt–according to the two-type theory, female genitals are a hole for a man to stick a dick into, not a source of pleasure. “Real” women aren’t focused on getting off or getting laid, they’re pleasing men and cementing relationships. Have we heard this somewhere before?

‘Autoandrophilia’ isn’t a paraphilia not because it doesn’t happen, but because (according to teh Patriarchy) being male isn’t suffering or humiliation, and a penis isn’t a non-human object–one should derive pleasure from it. If an ‘autoandrophilic transsexual’ were to have sex with a woman to confirm his maleness, rather than out of attraction to her, it would be ok in the medicalized discourse–because using and objectifying women is what he’s supposed to do–his having sex for his own purposes isn’t seen as problematic. Not only is male sexual subjectivity perfectly licit, but it’s still licit when it crosses over into oppressive behavior.

Furthermore, focusing on another woman’s body is insufficient–that desire may or may not be licit, but according to the two-type theory that means your sexual desires as a whole are pathological and bad. Only devoting all your energy to men is acceptable. Erotic attraction to women implies–is synonymous with–self-centered desire (which apparently only men are supposed to have). This categorization/equivalence again positions women as objects to be taken and used, legitimating (actual) men treating female partners as means and not as ends. It assumes that women aren’t even capable of eliciting–let alone worth–service, sexual devotion, or an other-centered desire to please. It’s telling that while Janice Raymond and other cissexualist-feminists (who think of [cis] women as valuable sexual partners that everyone’s trying to get into bed with) assume that queer trans women transition in order to “gain access to women,” the concept of a trans woman transitioning out of desire for dykes (in a non girl-on-girl-pr0n kind of way) never occurs to the authors of this two-type schema. Men–particularly cis straight men–are valuable sexual partners one might transition in order to have access to, whereas lesbians are pretty worthless–my fantasies about Willow and Tara couldn’t possibly have the same motivational force as my fantasies about Angel or Riley or Spike. (We also have a devaluing of homosexuality going on here, such that while someone might transition ‘to be straight’ they’d never transition ‘to be queer’)* And while my assumed motivation for fantasizing about being Willow or Tara and having sex with the other–to confirm my own femaleness–is unremarkable and assumed in the BBL typology (why else would I be fantasizing about them?), ‘using’ men for such confirmation (objectifying them) is unacceptable and pathological. (I’m not endorsing this possibility, just talking about the implications of their blind spot.) A real woman’s purpose is to serve men, subordinate and objectified.

Female sexual subjectivity? Not allowed. By making a focus on one’s own body & sex illegitimate, the two-type theory seeks to control and subjugate all women’s sexuality. Focusing this pathologizing discourse on trans women–who cis people are very willing to believe are pathological–allows misogynistic social scientists to get these ideas circulating in public discourse without triggering feminist response or critique, allows them to get people to internalize sexist beliefs without necessarily even being aware they’re doing it. We as a community cannot afford to address autogynephilia solely as a transphobic (and sex-negative) theory, because its power and its goals are rooted in misogyny.

ETA: a number of small edits about 9:30pm on 3/31, both content and syntax. Significant additions are marked with a * or an [edit] lead off to a paragraph.

So, what’s one of the first things out of people’s mouth’s about trans people? We’re so rare, no one’s ever met us before, etc. The psychiatric community has, for the most part, invested heavily in this idea that we’re incredibly rare.

To wit, the most recent “official” statistics to come out about prevalence of transsexual folks were: 1/11,900 [folks assigned male at birth] and 1/30,400 [folks assigned female at birth]. Lynn Conway critiques the study and not only finds it to be off by a factor of 10 or more, but that the numbers are being used disingenuously.

I want to engage in a much less rigorous exercise. I would think that a public high school in a small city, in a county-wide system where private schooling is rare, would constitute a comparatively random sampling of the population. I happened to grow up in such a school! We had about 500 people per class year at the start of freshman year, dwindling to 400 by graduation. In my year, there was actually a trans man who came out while still in school, and unfortunately ended up having to drop out because of transphobia. I ran into him later, and he mentioned two guys who were in school at the same time we were, but had only later transitioned. On the internets, I ran into an aquaintance of mine from high school, a year or two older than me, who was in transition, though she’s still having to live as a guy for legal reasons. AND, my sister’s ex, younger than me, also attended our high school during my tenure there. So, that leaves us with three boys and three girls out of 7 class years. (500*7)/6=1 out of 583–that I know of. If my class year were representative, that would mean 1/250–that I know of. Notably, Lynn Conway’s estimates (for trans women) are 1/250-1/500. (I seriously did not plan this conjuncture. And, actually, Conway’s numbers predict fewer people to have actually transitioned than that, but whatever.)

I’m not in good communication with people from high school. It’s entirely possible that double, triple, even ten times that number have transitioned already, and I’ve heard nothing of it. Furthermore, the age range we’re talking about here is 23-29. The likelihood that someone who will eventually transition has already done so isn’t anywhere in the vicinity of 100%, whatever that likelihood is. So, if my high school were representative of the US, then 1/583 is almost certainly lower than reality. Furthermore, my high school is in North Carolina–while it was known to be a comparatively queer friendly high school for North Carolina, I’d wager that disproportionately many attendees are/were repressing their transness.

How many trans folks would these “official” numbers predict?

(.51/30,400 + .49/11,900)*7*500=0.203 According to the APA, there shouldn’t have been any of us there, one of us is bucking the curve–let alone six. Hell, according to their math, there shouldn’t have been that many in the county, of which we were less than 10%.

The ratio: 6/0.203=29.6

So, my lower bound is 29.6 times higher than their estimate–not their lower bound, their estimate.

30 times, y’all.

(the use of three significant digits is actually kind of a jab at the people Conway is critiquing.)

This isn’t a rigorous test, at all. AT ALL. We’re talking seriously small numbers here. But while I don’t know statistics well enough to know the potential for this result to be caused by chance, and probably queer kids did disproportionately head to my high school, but by no means did everyone who applied get in… come on. Off by a factor of 3, yeah whatever, off by a factor of 30? When there are numerous reasons to think that my number is too low? It doesn’t make any sense.

(There’s also the matter of there not being 3 times as many girls as boys, hmm, wait, maybe their figure is caused by trans misogynistic pathologizing! no wai!)

Conway gives a lot of other examples as to why this is number is bonkers, go read it if you like, but bewarned that she uses “male” to refer to trans women and female to refer to men (that is, she uses them to mean MAAB/FAAB), that she’s way fucked up about trans folks who don’t get SRS even though she includes them/us, uses MTF/FTM as if they were completely unproblematic terms, and doesn’t gloss why her data on trans male transitions is scanty (which is at least in part about the data not being there because these things mostly get studied because of trans misogyny, but also likely her having some blinders on.).

So, one has to wonder: why? They’re scientists, they’re not stupid. They might be blinded by cissexual supremacy, they might have ulterior motives, but it needs explaining. Conway does some of that, but I want to take it to a higher level of analysis(or abstraction if you want to be negative about it).

Perhaps most importantly, it is the strong self-interest of psychiatrists to have their patients believe that transsexualism is incredibly rare, for then takes years of expensive counseling for the psychiatrist to be convinced that a patient is a “true transsexual” who needs SRS. Psychiatrists can reinforce a very “conservative, non-permissive” approach to treating transsexualism IF they can continue to assure society that “true transsexualism is incredibly rare”, and that most people who seek “sex changes” are mentally ill and in need of “shrinking” by psychiatrists to cure them of their “delusions”.

She also argues that the idea that TSness is 2-6 times less common than muscular dystrophy, rather than 10 times as common, & twice as common as MS, justifies the medical community ignoring it. I’m uncomfortable with the pathologizing of transsexuality, but it is true that transphobia (directly, and also indirectly, through capitalism) is really the only reason so little research that’s actually beneficial to us is being done–numbers like that cut right through the ‘oh but there are too few and you could never find them or do a rigorous double blind study’ routine.

BUT, both the chronic illness argument, and the quote she’s critiquing, AND any biologically-determinative argument about the cause of transsexuality (which is not the same as arguing that there are biological factors influencing one’s self-determination) justify ignoring the existence of trans people when we theorize reality.

I’ve touched on this before, I hope it’s made sense, but this should make it a bit more concrete.

All children in the US are forced into a gender and sex designation without their consent–some even before birth. It’s required by the US government. Almost all, but not all (yay!) parents compound this, sending their kid the message that ze *is* a girl or that ze *is* a boy & there are no other possibilities, that it’s not something they get to choose or change, and on top of that comes with intense coercive gender role training. Parents frequently don’t have much choice in the matter–go look at the children’s toys at your local Mega Death Mart–how many *aren’t* very strongly gendered? how many books for kids don’t train them into sexism? And schools? Good luck marching to the beat of your own gendered drummer.

Those of us who are trans can remember some of this pretty intensely as trauma, but the dominant discourse has been to say that that trauma is something about us–when, in fact, that trauma is only caused by being coerced into a sex we didn’t want to be in. And, yes, that word choice is very intentional. Running with the metaphor for a moment, let’s take a yes means yes approach, an explicit verbal consent approach to sex/gender, and let the damn kids choose it themselves. Looking at it this way, we can understand that cissexualizing infants is wrong, and potentially traumatic even to those who grow up not contesting that assignment. The absence of “no” is not consent.

Without that most basic form of gender coercion, the others (e.g. gender roles, The Gender BinaryTM) lose one of their most potent methods of cultural reproduction (that is, passing their social code from one generation to the next). Without that basic form of gender coercion, people will still use medical technologies to alter their bodies in gendered ways, but the separation between those that are “valid” and “real” versus those that are “invalid” and “fake,” the distinction between cis and trans, disappears. Without it, one might still have a dissonant reaction to one’s genitals/physical characteristics, but the difference is that it would be ‘incorrect’ or ‘unexpected’ rather than ‘wrong’–perhaps a source of confusion, but not shame, guilt, inferiority, or falseness.

Anyways, the point is, if the potential for a kid to say ‘no’ is so tiny as to be inconsequential, it’s easy to erase the coercion that happens to the kids who don’t say no. It justifies the ongoing violence and exclusion. It justifies theories of humanity/gender/whatever and social policies/politics that depend on our nonexistence for their coherence. It justifies policies and actions that “aren’t about us” and “aren’t transphobic” when it’s “just a coincidence” that they have disastrous effects on us. It justifies cis people not taking the time to educate themselves about transphobia and their concomitant expectation that their ignorance be treated as innocent/natural, it justifies the absence of trans people from spaces we might benefit from without institutional transphobia, it justifies our absence in decision-making-processes that affect us. It naturalizes evidence of our systematic economic marginalization. It justifies the continued practice of cis people claiming power within the trans community, and barring trans people from claiming power trans people’s lack of power within cis communities. It justifies lack of resources. It justifies single-gender bathrooms, prisons, etc, and the policing of such. It justifies well-we-should-have-our-rights-NOW,stop-trans-jacking, etc etc


I really need to write a post about how last year’s ENDA debacle serves to justify the “inclusive” bill, which in fact enshrines certain kinds of anti-trans-discrimination as normal and good, not discrimination.

“A [woman’s] penis is a weapon. A sword. A knife. Dominance and sexism incarnate.”

Yes–a weapon against her. A weapon threatening her life, a weapon demanding her submission to both male and cissexual supremacy. Rather than symbolizing her power over [cis] women, it symbolizes her powerlessness within a transphobic/gender coercive society, the patriarchal order’s unjust demands on her person.

When her penis symbolizes maleness-as-violence it symbolizes the violence of making her male. The violence done to her at birth, classified then mutilitated against her will, the violence enacted to put her back in that classification–her penis symbolizes her vulnerability to violence, discrimination, rape, and murder.

Before transition, her penis, symbolizing patriarchial violence and sexism, symbolizes her body as dangerous and unsafe, threatening to women–including her. It symbolizes the isolation she faces as someone unable to be with her own kind, that she & her emotions and her inner truth are inferior because they don’t match up to the prescribed ideal…her penis symbolizes her Otherness, her danger to others and to herself, her inability to access community and support, her toxicity to the people she loves, the impossibility of ever joining the real and the human on her terms–it Others her not only through difference but also as a threat. It tells her to feel shame & self-loathing because she is threat and violence, the very violence enacted upon her–that is, her own body symbolizes her as the criminal causing her victimization, her own body tells her she is not merely ‘asking for it’ but doing it herself. And by supposedly symbolizing her invulnerability, it is the cited reason she should be left vulnerable to the very violence that organ makes her vulnerable to–it is both the reason to attack and the reason that attack is unimportant. Her penis symbolizes her lack of importance, her lack of humanity, symbolizes the justness of the violence done to her–rather than symbolizing her worth and superiority, her penis symbolizes her worthlessness and inferiority. Her penis symbolizes not pleasure or power but pain and powerlessness. Her penis is trauma, not because of anything inherent but because of trans misogyny.

In that her penis symbolizes male supremacy, it symbolizes her inferiority as a woman, as someone who wants to be a woman. Her penis is made to symbolize her insanity, her instability, hysteria, and weakness. Her penis symbolizes her forced receptivity to social control by a cis male order, symbolizes her lack of control over her own body and its sexuality–the control wrested from her.

it symbolizes her objectification
her fetishiziation, her inhumanity, cis male control over her sexuality
–and through the Standards of Care it symbolizes cis male authority, dominance, and control over her body
it symbolizes institutional abuse and violence
it symbolizes infantilization and lack of authority; it symbolizes her as so dangerous she needs protection from herself.
it symbolizes the necessity to protect her–from herself, from her danger to herself and others

Her body symbolizes patriarchial violence–against her. That everpresent symbol cannot be erased or ignored except by surgery, it is inescapable, that trauma is re-presented every day, sometimes at the level of consciousness, sometimes not.

Her penis symbolizes Patriarchy, it symbolizes her inability to remove Patriarchy from her body and her life, it symbolizes her subordination, misogyny, it symbolizes her inability to escape subordination and misogyny, it symbolizes the naturalness of her subordination and the justness of misogyny against her.

Her penis is symbolized as ugly and incongrous, her penis symbolizes her as freak and outcast. She is taught shame and self-loathing over both the genitals she has and the ones she wants.
Just as it symbolizes her forced receptivity, it symbolizes her inability to receive, to receive love and pleasure and support,
it symbolizes normative masculinity’s emotional numbness
it symbolizes her Otherness, the impenetrability and incomprehensibility of her emotions
it symbolizes her sexlessness,
her alienation from biology and reproduction,
her alienation from the Real
her inhumanity
it symbolizes her alienation from truth and meaning
her “phallus” reflects her unintelligibility, her meaninglessness
her isolation from meaning, representation, knowledge
–her phallus represents her lack of the Phallus

it symbolizes the demand that she be hard and unyielding
and by contrast her longing to open and release; it symbolizes the impossibility of being fully open with others
it symbolizes the trauma that makes her unable to feel
it symbolizes her unreliability, her manipulation, her insanity, and her deception
it symbolizes her truth as deception
it symbolizes her oppression as truth and as Truth.

“dick” and “prick” and “schmuck” to her symbolize only violence, there is not the support given to cis men of their penises as good and natural, as creating life not just destroying it
they symbolize her body’s inherent shamefulness
they make her body an object of contempt
her body becomes ans argument for her dismissal, her irrelevance, her ejection and exclusion

it symbolizes her forced isolation
as “unemotional” and “unfeeling”
as a threat held at bay
as unnatural and inhuman
–in short, as monster.

EDIT 7-27-2009/RE-EDITED 1-27-2010:: This piece got linked to at Susan’s place, and without the context of the rest of this blog, almost all of the commenters misinterpreted what I mean by “symbolize.”

Hint: remember the phrase, “not because of anything inherent but because of trans misogyny.” As in, I wouldn’t characterize this as satire, though irony… kind of fits. There is an irony I’m pointing out, and I’m not actually this much of an essentialist…

Sheesh.

With respect to my last post, Battybattybats writes:

But it is worth taking this further, because in much of the world to obtain basic rights and essential services as a transgender person that cis folk always enjoy one must be steralised.

It’s all well and good for those who choose to undergo procedures that render them sterile. Its their right to make that decision for themselves and everyone should support their right to do so. But to mandate it in exchange for basic rights and access to essential services is a human-rights abuse plain and simple.

If there is a genetic cause or factor involved in being Transgender then forced sterilisation is clear and direct biological Genocide.

It is Eugenics!

Transgender people do not automatically lose their reproductive rights! They may choose to waive them but should never be forced to waive them.

Those who do go through treatment that renders them sterile should be able to preserve reproductive material where possible and to use that later in life if they so choose. [though fine in the US, it can disqualify one for government document change elsewhere, notably Japan.–me]

Where there are state-based health systems these should provide for this service for those that are covered by them.(link)

In this context, but without the governmental authority, at least one US medical practitioner, Jamie Feldman, has made a hysterectomy a precondition for testosterone treatments for a trans man married to a cis man. (with WPATH’s approval–she operates out of the same building)

(you might also want to read Antiseptic Stings in reference to this whole mess.)

Genocide & Julie Bindel

October 20, 2008

Genocide.

It’s a strong word. A frightening word. A word that seems far too terrible, far too extreme for what an especially transphobic journalist or filmmaker advocates–even when you consider the existence of multiple forms of genocide, cultural genocide as well as genocide based in mass murder. That seems far too extreme for describing actions of Dr Zucker, [cis] gay historians, [straight][cis] historians, previous gatekeepers in the medical establishment.

But when Zucker’s method of therapy is to isolate and terrorize, to create PTSD in response to gender-variant behavior in order to stop it, when he says that our way of life is so depraved that it’s preferable for us to end up alcoholic and self-injuring
when Janice Raymond’s “solution” to transsexuality is to “morally mandate it out of existence[emphasis mine]
when historians hide every shred of knowledge we have about our cultural ancestors,
when other historians find that knowledge and deliberately erase the gender aspects, appropriating those figures for their own, entirely apart from us–thereby cutting us off from our history and our ancestors,
when gender clinics made silence about our existence a condition for treatment, did everything they could to isolate us, kept us from talking to each other in a common language, kept us from finding each other, only treated those of us who will be in no way distinctively trans in appearance, action, or speech,
when doctors “treating” intersex children not only mutilated their genitals, but deliberately kept the knowledge of their intersexuality from them, taking great pains to ensure that intersex people would not reach out and find each other, their common ground, share their stories–

Amongst all that, how are we to take this:

I chose the title, “Sex change surgery is unnecessary mutilation”. … Are we right to support sex change surgery, and is it right to apply a surgical solution to what I believe is a psychological problem? (link)
But a leading feminist campaigner claims that sex reassignment surgery is based on unscientific ideas – and could be doing more harm than good. (link)

To use Sarah Brown’s words, “her core message [is] that she wants to open a “dialogue” about why trans people shouldn’t be allowed medical transition.” And by nominating her for journalist of the year, Stonewall UK, at minimum, agrees to that ‘dialogue’.

I hope it’s clear that Bindel conflates SRS with medical transition as a whole (because she doesn’t know what she’s talking about, surprise).

So let me translate this one step further:
She wants to wipe transsexual bodies from the face of the earth. She wants to make trans bodies cease to exist.

There’s a word for that.

“Biological”

October 3, 2008

“Biological (wo)man”
“Typical biological (fe)male”
“Biologically (fe)male”
“Bio boy”
“Genetic girl”

No. Just, no. Don’t do it.

No really. Don’t. I don’t care if your trans friend uses it. I don’t care if you’re trans. Don’t.

I don’t actually have to explain it. Think for a minute or two. Read a few of my other posts, particularly this one. You have the resources and intellect to figure this one out on your own. Really. I trust you. You can do it.

Don’t click the “more” button if you haven’t already figured it out or at least tried for 5 minutes. The point of what follows isn’t about educating you about why not to say it. That’s stupid. It’s about 1)giving you talking points to explain to other people, and 2)exploring the faulty logic that goes into the usage.
Read the rest of this entry »

Trans folks love to debate about the standards of care, and I feel like there’s a similar dynamic to the male privilege thing happening — the “mature” trans person says, oh, but really it’s ok, you know, it’s not so bad. besides, why does it even matter? It’s not like we should be spending so much time on this. You’re being such a victim and not considering anyone but yourself, you selfish * you.

Without going into the various arguments commonly asserted, there are three that frequently get left out that are hugely important.

The sometimes included one:

1)Economics. The SOC impose a substantial financial barrier to trans people getting routine health care access. If you assume that, without insurance, therapy costs ~$100/session (at the cheap end), and that, without insurance, hormones cost ~$150/mo through inhouse pharmacy or the like (bodybuilder testosterone substantially less), three months of weekly therapy incurs an additional ~$1300 of expenses–an up front cost almost 9 times as large as the ensuing monthly cost. A year of biweekly therapy incurs $2600 of additional charges on top of that for a hysto, metiodioplasty, or orchiectomy– all of which are relatively inexpensive otherwise–one can obtain an orchiectomy for $1500-2000, a 130-173% increase in price– for a population suffering dramatic economic marginalization–economic marginalization potentially lessened by having said procedures, and, additionally, reducing the monthly cost of hormones. The economic issue is less pressing for phalloplasty/vaginoplasty, (FFS isn’t regulated) but for the cheaper surgeries it’s a huge deal.

The two I haven’t heard others say:

2)Procedures, not transition, not identity. There’s an almost universal assumption that these standards of care are in case a patient decides to “change hir mind” about transitioning. Putting aside of the implications of protecting trans people from themselves for a moment, transition regret is a red herring. No medical procedure can force you to live in a particular gender permanently. If I’ve been on estrogen for 10 years, have bottom surgery, facial surgery, the works, and decide I want to live as a man again? I start taking T, bind my tits, pack, and it’s no big deal. Yeah, it kinda sucks for me, but I’m not really any worse off than a female assigned at birth transsexual man (and, in fact, my situation would be remarkably similar to his).

–The point is, your informed consent is *not* about “being” a man or a woman (which no one can really truly understand in advance), it’s about the effects on your body (which, while variable, are fairly predictable). If I want an orchi, I need to be willing to take estrogen or testosterone for the rest of my life or be willing to live with the consequences of taking neither, and be willing to either store sperm or not have (more) biological kids–and what gender I plan on living as in the future is fairly irrelevant.

This point is particularly salient if, like me, you transitioned before having any medical intervention. A doctor cannot prevent you from living as a particular sex by not providing treatment–a doctor can only increase the risks associated with doing so. Which is to say, if a doctor refuses medical therapies it’s not a matter of “correct diagnosis” as it is so commonly framed by SOC apologists, it’s not a matter of refusing transition but a matter of refusing treatment known to reduce associated health risks such as discrimination, murder, and harassment (not to mention body dysphoria). Trans people who don’t transition when refused medical treatments are managing their health risks as best they can in the absence of basic medical care, something no one should have to do.

3)Boundaries, mental health, abuse, and control–

The SOC are damaging to trans people’s mental health1 and growth, particularly in the setting of boundaries. Normally, one can say ‘what you just did to me was fucked up, you can’t do that or I just won’t be in a relationship with you; I have other options,’ but through the SOC therapists and doctors create a unified front through which to drastically reduce your options. They create a power relationship with you where you can’t say ‘no’, where you can’t keep the most fundamental control of your body and person to yourself. Medical professionals have the power to protect you from violence, and by withholding it until certain standards are met they use the threat of violence to maintain immense power to determine what you can and can’t do with your life, your body, and your appearance; they also take advantage of the intense emotional pain of body dysphoria to do the same thing. Even if individual professionals do not intend to impose rigorous standards on a person’s gendered actions, the fact remains that the institutional power arrangement concentrates power in the professional’s hands, power over things so basic to one’s body sovereignty and self-determination that one cannot afford to risk the potential consequences of rocking the boat. By creating a unified front, the SOC effectively force trans people to do what their provider wants them to do, without much hope that they could be held accountable. How are we preparing trans people to resist emotionally and physically abusive partners? Aren’t we telling trans folks that it’s ok for another person to control you, financially for instance telling someone that if they don’t have sex with you then you’ll kick them out of the house / they won’t get any spending money next month / etc? The SOC constitute direct abuse, a mix of sexual, emotional, physical, and financial or something separate but equally abusive…

1: I’m tabling important arguments about how it screws with your ability to access (actual) mental health treatment and therapy.