Originally a comment by Bjarte Foshaug at the Miscellany Room.
People have always noticed that human beings have different innate physical traits. Furthermore, the distribution of these differences is not entirely random. Some of the most obvious (letâs call them âsex differencesâ) seem to cluster into two sets of traits that tend to go together far more often than expected by chance. One of these sets (letâs call it the set of âmaleâ traits) is clearly more representative of fathers than mothers while the opposite is true of the second set (letâs call it the set of âfemaleâ traits). Roughly half the people on the planet have a strong preponderance of traits from the first set, and roughly the other half have a strong preponderance of traits from the second set. But since âPerson with a strong preponderance of innate physical traits from the set of traits more representative of fathers than mothersâ, or vice versa, is a rather awkward and cumbersome thing to say, most of us prefer a more convenient short-hand like âmanâ or âwomanâ respectively. As we might expect when dealing with physical reality rather than pure mathematics and idealized Platonic forms, there is going to be some fuzziness around the edges, and not every person ever born is going to fit neatly under any of these labels. Luckily, this is not a problem since theyâre just short-hands for sets of physical traits anyway, not cosmic revelations about who you are on the inside.
It remains a fact, however, that societies throughout history and all over the world have tended to put people with a strong preponderance of traits from the second set regardless of what you prefer to call them at a major disadvantage compared to people with a strong preponderance of traits from the first set (once again regardless of what you prefer to call them). The list is practically endless: Being granted the right to vote significantly later than the other sex (if ever), under-representation in position of power and influence, the pay gap, less chance of getting hired in the first place, objectification, getting judged by level of attractiveness or âfuckablilityâ, locker-room talk, âbanterâ, slut-shaming, cyber-bullying, sexual harassment, sexual assault, groping, domestic violence, rape, hyper-skepticism towards claims of rape and abuse, victim-blaming, gaslighting, forced pregnancies, getting jailed for having a miscarriage, forced marriages, child brides, being forced to cover up, not being allowed to leave home without a guardian of the other sex, not being allowed to drive, being denied an education, being considered âimpureâ and having to isolate during period, female genital mutilation, acid attacks, honor killings, witch-burnings, stoning, getting burned or buried alive along their deceased husbands etc⌠etcâŚ
This system of oppression has been called the âpatriarchyâ, and the ideological life-support system upholding the patriarchy has been given various names like âsexismâ, âmisogynyâ, âmale chauvinismâ etc. The movement working to debunk sexism and abolish the patriarchy has been called âfeminismâ. An essential part of the feminist struggle has always been combating the sexist stereotypes that portray women as naturally inclined towards everything that tends to please men and otherwise less suited for any role that men prefer to keep for themselves.
Thereâs a complication, however. There are people â commonly referred to as âTransâ â who insist on being called âwomanâ, âfemaleâ, âsheâ etc. despite having a strong preponderance of innate physical traits from our first set, which is exactly what it means to be a âmanâ / âmaleâ according to our working definition [1]. There is also a loud and outspoken group of activists â henceforth referred to as Trans Rights Activists (TRAs for short) â who may or may not be Trans themselves standing by and ready to gang up on anyone (especially if biologically female) who fails to treat the claim of these biological males as anything less than the truth, the whole truth and nothing but the truth. In order to make sense, these people obviously have to dispute that being a âmanâ or âwomanâ has anything to do with physical traits. On the other hand, they donât want us to stop using words like âmanâ and âwomanâ (as if they referred to something real) altogether [2] (after all, how can one claim to be a âreal womanâ if there are no real women?).
So while TRAs tend to reject the idea that our physical traits make us âmenâ and âwomenâ, they pretty much have to insist that something else does, usually something about the personâs inner life, personality traits, way of thinking or feeling etc. Not only are âmaleâ and âfemaleâ, âmasculineâ and âfeminineâ ways of thinking or feeling said to be a thing, but supposedly the only thing that makes a person âmaleâ or âfemaleâ, âmanâ or âwomanâ in the first place. Thus referring to somebody as either âmanâ or âwomanâ in the lingo of these people is to make a factual claim about whatâs going on inside his/her head. Exactly whatâs being claimed is never made clear since all we ever get are tautologies (A woman is someone who thinks or feels in whatever way I happen to think or feel) and circular definitions (A woman is someone who identifies as someone who identifies as someone who identifies as⌠etc. etc. ad infinitum). In the rare event that any actual specifics are offered, the internal markers of with âwomanhoodâ invariably turn out to be indistinguishable from the sexist stereotypes that feminist have been fighting to abolish.
Calling unrelated things by the same name (in other words, the use of homonyms) is not in itself a problem as long as nobodyâs laboring under the delusion that weâre still talking about the same thing. After all, few if any real-world problem are attributable to the fact that flying mammals and clubs for hitting baseballs are both referred to as âbatsâ in English. Words donât mean anything in themselves, but get their meanings from us. If somebody wants to apply the word âfishâ to what the rest of us call âbirdâ, and vice versa, they are free to do so. But then it is either disingenuous, or stupid, or both to go on talking as if everybody else were using these words in the same way, pretend weâre still talking about the same thing, and demand to have it both ways (e.g. insisting that âbirdsâ can still fly).
Unfortunately, the TRA use of language is very much of this latter kind. There is a reason why biological males who think or feel a certain way (letâs call them âwomenââ) are so obsessed with being called the same as the people with physical traits more representative of mothers than fathers (letâs call them âwomenââ): Because they want everyone to accept that they are the same. However, since they donât in fact have innate physical traits more representative of mothers than fathers, they have to argue that something else makes them the same as womenâ, or â more precisely â that something else makes womenâ the same as them, hence the strong insistence on âfemaleâ or âfeminineâ ways of thinking/feeling that womenâ supposedly share with them, thus making them the same âkind of peopleâ.
From such a point of view it quickly becomes obvious that â despite the rhetoric â this is not simply about whether or not Trans womenâ have the right to define âwho they areâ, but whether or not they have the right to dictate who womenâ are as well (Basically saying: âWomenâ are whatever they have to be to make me one of themâ). It is also obvious why the âcertain wayâ that womenâ are supposed to think and feel is never specified. Most womenâ might not appreciate having all kinds of mental traits attributed to them (especially if said traits seem to be entirely derived from sexist stereotypes, pornography and male sexual phantasies). To keep the womenâ from protesting that this doesnât apply to them at all and walking out in droves, better stick to tautologies and circular definitions and avoid specifics at all costs.
I am sure we are all familiar with Daniel Dennettâs concept of âdeepitiesâ, but anyway: A deepity is an ambiguous statement with two possible interpretations. One of these interpretations makes the statement true but trivial, while the other makes it profound but false. There is something similar going on in TRA discourse except that in this case the statement in question is either true but irrelevant or relevant but false depending on the interpretation. Take the following sentences:
⢠This toilet / sporting event / locker room / shower / domestic abuse shelter etc. is for womenâ.
⢠Misogyny is discrimination of / hostility towards womenâ.
⢠Feminism is a movement fighting the discrimination of womenâ.
⢠Straight menâ and lesbian womenâ are attracted to womenâ.
⢠Bjarte Foshaug is a manâ.
As written, these sentences are all true (for certain values of âthisâ in the first example) but also irrelevant to any point that TRAs are trying to make. Substituting womenâ/menâ for womenâ/menâ respectively might make the sentences relevant to their point but also false. In good Orwellian fashion, there is usually a strong element of having it both ways by taking credit for the truth of the first interpretation and the relevancy of the second interpretation at the same time. Thereâs also a strong element of âword-magicâ involved. Much of TRA rhetoric seems to boil down to the idea that you can take whateverâs applicable to X and make it applicable to Y by renaming Y as X (renaming fish as âbirdâ makes it true that haddocks and halibuts can fly etc.).
Since the existence of biological sex allows us to talk about womenâ as a group in its own right, regardless of whatâs going on inside their heads, TRAs are at war with sex as a concept. At best, biological sex is said to be too complicated and messy to allow us to say anything in particular about the sex of individuals. At worst, the validity of biological sex as a category is denied altogether. In their war on biology TRAs have come up with an entire parallel vocabulary (I call it âGenderspeakâ) in which every word pertaining to biological sex has a homonym (âmanââ, âgirlââ, âmisogynyââ, âfeminismââ, âlesbianââ etc.) redefined in terms of âgender identityâ or just âgenderâ. It has, of course, become quite common to use âgenderâ as a synonym for âsexâ [3] (probably because the latter word has other denotations that are irrelevant in this context). It is important to note that this is not what TRAs mean by âgenderâ. Instead, âgenderâ supposedly denotes a perfectly real and vitally important [4] difference between sets of distinct and identifiable ways of thinking and feeling best left unspecified.
Letâs pause for a minute and notice the double standard: If biological sex is messy and not everybody falls neatly into either the âbiological maleââ or âbiological femaleââ category (once again, as youâd expect when dealing with physical reality rather than pure mathematics and idealized Platonic forms), that pretty much invalidates biological sex as a category. But if the supposed âgenderâ differences theyâre talking about are so vacuous and ill-defined that most TRAs donât even try to come up with a non-circular definition, that apparently makes them more firmly established than the laws of thermodynamics. If defining âmanâ and âwomanâ in terms of biological differences doesnât meet their standards of accuracy and precision (despite describing the vast majority of people on the planet well enough to be quite useful), then you definitely wouldnât expect any the circular non-definitions in terms of thoughts and feelings to meet those very same standards. Even if there were no basis for talking about biological sexes as distinct and identifiable categories, it still wouldnât imply that being a âmanâ or being a âwomanâ is about something other than physical traits. What it would imply is that thereâs no basis for talking about âmenâ and âwomenâ either. If biological sexes are not a valid concept, then neither are âmenâ and âwomenâ. If physical traits donât make us âmenâ and âwomenâ, then nothing does.
According to gender ideology, however, most peopleâs ways of thinking or feeling really do make them either menâ or womenâ, thus establishing a âgender binaryâ that really does apply to the great majority of people on this planet. Besides manâ and womanâ thereâs a vast number â or so weâre told â of other ânon-binaryâ genders that only apply to a minority of people on the Trans spectrum. Everyone else is considered, by default, to be âCisâ (the binary opposite of âTransâ). It is important to note that âCis womanâ does not mean the same as âwomanââ. Genderspeak doesnât have a name for womenâ. âTrans womenâ and âCis womenâ are both womenâ since thinking or feeling in a âfemaleâ or âfeminineâ manner (whatever thatâs supposed to mean?) is the only thing that makes somebody a âwomanâ of any kind in the first place. Thus even the âCisâ label rests on an implicit claim about whatâs going on inside other people heads. Itâs just that the âCisâ people (allegedly) see themselves as the gender that society at large consider them to be while the âTransâ people do not. Suffice it to say that by those criteria Iâm neither âCisâ nor a âmanââ.
Not only are TRAs themselves using every word in the Genderspeak sense, but hardly anything they have to say makes sense without presupposing (perhaps the most disingenuous part) that everybody else is doing so as well. For example, when I have to fill out one of these forms that require us to tick off a box labeled âMâ or âFâ, I tick the âMâ box. My passport also has the same âMâ in it. When I have to take a leak, I go to the âMenâs Roomâ etc. All of this doesnât involve any act of âidentifying as a manâ on my part. Itâs simply is the case that I have physical traits more representative of fathers than mothersâ, which is all it means to be a manâ. Yet to TRAs that âMâ is taken as an admission that I do indeed embrace the whole ideological framework of âmaleâ vs. âfemaleâ ways of thinking and feeling and personally subscribe to the former. In other words, that Iâm a (Cis) manâ as opposed to a manâ. Itâs as if you were saying something about flying mammals (batsâ) and I started accusing you of talking about clubs for hitting baseballs (batsâ), claiming baseball bats can fly etc.
On the same note, Gender-critical feminists (labeled by TRAs as âTrans-Exclusionary Radical Feministsâ â âTERFsâ for short â and portrayed as a hate-group on par with violent white supremacists and neo-Nazis) donât accept âgenderâ (in its Genderspeak definition) as a valid concept, and since there is no such thing as âgenderâ there can be no âgender binaryâ. Indeed, the closest we might get to an accurate representation of the gender-critical position in Genderspeak would be to say that everybody is ânon-binaryâ, or âgender non-conforming â [5], or even âagenderâ. As already mentioned, TRAs themselves are the ones who insist that there are distinct and identifiable âmaleâ and âfemaleâ ways of thinking and feeling, thus establishing a âgender-binaryâ that really does apply to everyone except a minority on the Trans spectrum. Yet the gender critical feminists, who reject this whole framework, are the ones accused of âenforcing the gender binaryâ, âdenying the existence on non-binary identitiesâ etc.
Likewise TRAs themselves are the ones who insist that some perfectly real and vitally important mental differences make certain people âfemaleâ to the very core of their being, regardless of any physical traits, thus justifying dividing people into separate groups requiring separate vocabularies, separate dress-codes, separate toilets, separate sporting events etc. Yet gender critical feminists, who take the position that being âfemaleâ doesnât say anything about you other than the most superficial and irrelevant physical facts, are the ones accused of âgender essentialismâ.
Even the frequently repeated trope about gender being (arbitrarily) âassigned at birthâ presupposes that everybody else is using words in the Genderspeak sense: When the nurse tells the expectant parents âItâs a boyâ, I for one (and I strongly suspect most people) simply take it to be a mundane empirical observation regarding the childâs biological sex (meaning âItâs a boyââ, not âItâs a boyââ). âGenderâ in the Genderspeak sense doesnât enter into it all. According to the official TRA narrative, however, the nurse is pulling a factual claim about the childâs (future) inner life out of his/her ass and everybody else just goes along forever after. In the case of Trans people the nurse gets it wrong, and every evil ever to befall a Trans person goes back to this fatal mistake.
It really cannot be stressed enough that TRAs are in the exclusion business as much as anybody, since their definition of âwomanââ by necessity excludes anyone who fails to think or feel the right way about themselves. When they speak of âinclusionâ and fighting for the liberation of âall womenâ (as opposed to âonly âcisâ womenâ), clearly what we are meant to envision is taking the circle that already includes the âcisâ women and expanding it to also include the âTransâ women. As always when it comes to alt-left slogans, weâre supposed to hear it, let it resonate just long enough to have some warm fuzzy gut reaction and then think about it no more. If you do think about it (and are therefore guilty of âtransphobiaâ, âtransmisogynyâ, âdenying the rightsâ of, or even advocating âviolenceâ against Trans people), it quickly becomes obvious that redefining âwomanâ in terms of thoughts and feelings doesnât simply âexpandâ the circle, but replaces it entirely. And this matters, since TRAs have made it abundantly clear that all of âwomenâs rightsâ are supposed to go with the name rather than the actual people. If they have their way, every right, every concession, every piece of progress that womenâ have managed to wrestle from the arms of the patriarchy throughout the ages will henceforth apply to people like them instead of the people for whom they were originally intended.
We know for a fact that the old circle included roughly half the worldâs population. How many does the new one include? Itâs pretty much tautologically true that it includes the tiny minority of menâ who prefer to be called âwomanâ/âsheâ since the Genderspeak definition of womenâ pretty much boils down to âwhatever menâ who prefer to be called âwomanâ/âsheâ happen to beâ (or at least âpeople who think or feel in whatever way menâ who prefer to be called âwomanâ/âsheâ happen to think or feelâ). How many womenâ does that include? I very much doubt that many womenâ would say they fit the definition of womenâ if they knew exactly how this requires them to think or feel. Indeed if you look past the warm fuzzy connotations of words like âinclusivityâ and focus on whatâs actually being said, the new circle is almost certainly going to be orders of magnitude smaller and more âexclusionaryâ than the old one.
But itâs actually worse than that. As previously mentioned, the discrimination of people with innate physical traits more representative of mothers than fathers is a very real problem in itself regardless of what you prefer to call them. Also, as many others have pointed out, there is absolutely nothing womenâ can do to âidentify out ofâ the way theyâre treated, and all the inclusive pronouns in the world are never going to make an ounce of difference. And yet, if you follow TRA logic to its ultimate conclusion, nobody at all will be allowed to stand up for the rights and interests of womenâ, since even acknowledging the latter as an oppressed group in its own right with its own separate issues that are not entirely reducible to those faced by menâ who prefer to be called âwomanâ/âsheâ is exclusionary to Trans womenâ and hence a hatecrime. So the Trans lobbyâs ultimatum to womenâ everywhere boils down to âShut up and let the oppression you face go forever unaddressed and unopposed, or have your name pulled through the dirt all over the internetâ. A hostile ultimatum if ever there was one.
Of course, few if any TRAs are going to come straight out and say any these things. I will inevitably be accused of attacking strawmen, misrepresenting the TRA position etc. Apparently, nobody is denying that biological sex exists, that discrimination of womenâ is a problem in its own right etc. My response is that most of the alleged âTERFsâ whom they have already attacked and vilified, whom they have already tried (sometimes successfully) to get fired from their jobs, whose voices they have already tried (sometimes successfully) to silence, whose names they have already dragged through the mud all over the internet are guilty of nothing more than saying those very same things they now claim ânobody is denyingâ. If you look at who actually said what, it usually turns out that the only crime of the gender-critical feminists was refusing to give away all of womenââs rights to people who are not womenâ while all the supposed instances of âtransphobiaâ, âdenying the rights/dignity/existence of Trans womenâ, perpetuating âviolenceâ towards and even âmurderâ of Trans people etc. were put into their mouths by the TRAs themselves. In this respect, the latter are very much like the corrupt cops often portrayed in gangster movies who plant drugs or weapons on an innocent person and then go on to arrest him/her for finding what they themselves planted there in the first place.
I also happen to know for a fact that even many of the âapprovedâ feminists (the âtrans-inclusiveâ, âintersectionalâ, âfeministââ kind) have said things that could get them labeled as TERFs and demonized any time (in fact, things for which they themselves have already demonized others as TERFs). E.g. I have personally been referred to as both âmanâ and âhimâ by âTrans alliesâ who, in the absence of telepathic powers, couldnât possibly know how I think or feel about myself. I have also heard people like that talk about the âBechdel Testâ and how this or that movie only had X âwomenâ in it, when the movie in question didnât offer any clue about these peopleâs âinner sense of selfâ. This goes to show that even the supposedly âgoodâ feminists are unable to consistently live up to whatâs required of them: When specifically talking about Trans issues, words like âmanâ and âwomanâ, âmaleâ and âfemaleâ refer to an inner state, but for all other purposes they still talk and act as if these words referred to something physical. Even the Trans womenâ themselves do not in fact treat biological sex as a non-issue. After all, why would anyone need any surgery or hormone treatment to make their bodies âalignâ with their âgender identityâ if bodies are completely irrelevant to gender and no body type is any more or less âalignedâ with being a âwomanâ than any other?
Although the TRA crusade to abolish biological sex and impose gender disproportionally hurts womenâ it doesnât end there. Many have marveled at how quickly Gender ideology seems to have gone from utterly fringe to sacred truth across large a segment of the political left. One frequent explanation for the success of the Trans lobby is the way it has managed to attach itself to other social justice movements. One of the most disgusting examples is the appropriation of anti-racism as well as the conflation of âgender criticalâ and âwhiteâ, usually by people who are no less white themselves. When white people accuse other white people of âwhite feminismâ it only ever means one thing:
âI speak for all the non-whitesâ
Because obviously people of color all agree with gender ideologyâŚ
Probably the most impressive feat of the Trans lobby, and possibly the main reason for the sudden spike in the popularity of Gender ideology, is the way it has managed to get itself associated with â and ultimately take over â what used to be the LGB (then the LGBT and now finally the T) movement. Who would have thought just 10 years ago that we should live to see the day when the only approved âfeministâ position was that womenâ neither deserve nor need any movement to stand up for their rights or interests, or when the only approved âLGBTâ position was that same-sex attraction (as opposed to attraction to anyone who thinks or feels in certain ways, uses certain pronouns etc.) is the pinnacle of bigotry and evil.
In the end, the only people to benefit from any of this are the Social Injustice Warriors (SIWs) of the far right. Discrimination of and even violence against Trans people is indeed a real problem. At least to an excellent first approximation 0 % of it is coming from feminists or even from people who have anything but contempt for feminism. The real enemy of both womenâ, homosexuals and Trans people is toxic masculinity. If you fail to live up the cultural norms and expectations of what a real âmanâ is supposed to be like, it doesnât mean youâre less of a man, let alone a woman. It means the cultural norms and expectations are bullshit and should be abandoned. For whatever itâs worth, every real transphobe I have personally encountered were menâ who said things like âIf I fucked someone and it turned out to be a guy, Iâd fucking kill himâ etc. These were not people who cared about feminism to say the least. They were raging homophobes and misogynists who were afraid of being tricked into acting âgayâ and end up getting âfucked like a bitchâ as only women deserve.
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[1] There are also people who insist on being called âmanâ despite having a strong preponderance of physical traits more representative of mothers than fathers. By and large, though, their issues are not the battle ground on which the Gender Wars are being fought.
[2] The same way most progressive, left-leaning people these days are uncomfortable with using any word to identify other people by their ethnic origin, the color of their skin etc. If that was the case they were making, they might have a legitimate point, but itâs not the point they are making.
[3] Feminists sometimes use the same word, e.g. when talking about âgender rolesâ. Itâs important to note that this has nothing to do with the TRA concept of âgender identityâ. The gender roles that feminists are talking about are imposed from the outside and part for the sexist culture that needs to be changed. Gender identity is supposed to be an expression of a personâs true self, hence questioning it in any way is the real act of oppression.
[4] So important, in fact, that âmisgenderingâ a person is the most hateful act imaginable and comparable to actual violence.
[5] Another term that âpeople of genderâ have reserved for themselves while everyone else â even those who reject gender as a concept â are assumed to be âgender conformingâ. What does it even mean to be âgender non-conformingâ if the only thing that makes someone a certain gender in the first place are the gender norms (s)he conforms to?