- ̗̀🍄sunshine queer🍄 ̖́-

That's it. That's my answer. Endor.

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i need people to get so serious about the fact that exorsexism has always been the biggest red flag for reactionary bullshit in the trans community. exorsexism is how the trans bar becomes the transmed bar becomes the log cabin republican bar if you catch my drift. exorsexism is literally always at the scene of the crime and NO ONE ever fucking talks about it and then you have major voices like Jules Gill-Peterson & so many others who insist on this narrative that nonbinary & genderqueer people are this bourgeois secret society sneering down at the poor binary trans people and calling them boring and regressive and throwing tomatoes at their HRT (which we never take).

has the "ship grace with everyone ever" blunt rotation hit the eel hive mind yet

Water Magic, for anonymous

I am the ocean

I am the sea

unfortunately anon so, so many people have not actually agreed that. a lot of people have never heard the term oppositional sexism & i've even see some people on tumblr throwing it around & saying "transandrobros don't understand oppositional sexism" while engaging in oppositional sexism.

its also crazy because The Transfeminist Manifesto is pretty anti-oppositional sexism as Emi Koyama was capable of appreciating nuance. frankly i knowwww none of these fucking people have read the Manifesto, because Emi wrote an entire section on Male Privilege where she makes the explicit argument that trans women are capable of experiencing male privilege because anyone can, including a cis woman with a traditionally masculine name, and that trans women shouldn't downplay this since it isn't helpful to building solidarity and it allows cis women to argue they don't have cis privilege just because they are women and so the cisness cancels out.

and i fucking KNOW if someone posted that exact argument on here, plenty of the people who consider themselves the defenders of trve transfeminism on here would call it transmisogynistic and tear it apart. like.

idk man. isn't it kind of telling that so many people on here seem to think Julia Serano, a white American woman who while having her own nuanced and important contributions to transfeminism and feminism in general, also has a history of contributing to anti-transmasculine and exorsexist myths, is the founder of transfeminism.

meanwhile, the term transfeminism was first put in print by Patrick Califia, a trans man who wrote prominently as a pro-BDSM lesbian in 1997, and then in 2001 Emi Koyama, an intersex Japanese trans woman who also didn't consider herself to have a gender, critiqued white feminism for tokenizing women of color and ignoring racial analysis, critiqued perisex trans people for viewing gender as a construct but still believing the sex binary, critiqued "reverse essentialism" where trans people "adopt the essentialist notion of gender identity" because "essentializing our gender identity can be just as dangerous as resorting to biological essentialism," who i cannot stress this enough literally wrote this in the section on violence against women:

Trans men also live in the constant fear of discovery as they navigate in a society that persecutes men who step outside of their socially established roles. Crimes against trans men are committed by strangers as well as by close “friends,” and are undoubtedly motivated by a combination of transphobia and misogyny, performed as a punishment for violating gender norms in order to put them back in a "woman's place."

and STILL wrote a postscript saying a fundamental problem she saw with her manifesto was

"Overemphasis on male-to-female trans people at the expense of female-to-male trans people and others who identify as transgender or genderqueer. I take full blame for the fact that this manifesto is heavily focused on issues male-to-female transsexual people face, while neglecting unique struggles that female-to-male trans people and other transgender and genderqueer people face. At the time I wrote this piece, I felt the need to restrict the focus of feminism to “women” because I feared that expanding the focus would permit non-trans men to exploit feminism for their interest, as some so-called men’s rights groups do. While I still feel that this fear is justified, I now realize that privileging transsexual women’s issues at the expense of other trans and genderqueer people was a mistake. [...] I have thought about writing a new manifesto to address these and other insights I gained since 2000, with the confidence and clarity I have now, but for now I am leaving the task to others. If you write one, please send it to me.

& in 2008:

I wanted to write a feminist theory that counter the argument that transsexual women were so different from all other women that there is no place for transsexual women within feminism (or that feminism has no use for transsexual women). I wanted to provide easy-to-repeat arguments that pro-trans feminists can use to confront blatant bigotry and falsehoods against transsexual women. And to these ends, I think “Manifesto” was successful. But there was something unsettling about the “Manifesto.” In an effort to forge an alliance between transsexual and non-transsexual women, the piece neglected the struggles of transsexual men and other transgender or genderqueer people who do not identify as “women” unless it was convenient to include them. The piece was also weak on intersectional analysis–that is, how anti-trans sentiments and oppressions compound and complicate oppressions other than sexism, including and especially racism and classism. It borrowed from the work of women of color when it was useful–for example, to point out that transsexual women’s unique experiences should not be the basis for their exclusion because to do so would presuppose a singular universal female experience, which is obviously false–without contributing any insights as to how the inclusion of trans sensibility helps to fight racism and other oppressions. The fact is, I had only been living in my new home town for three months or so when I wrote this piece, and I was not fully in touch with my own discomfort with the white feminism that filled nine out of ten weeks of the Introduction to Women’s Studies, nor did I feel confident enough to challenge the view that feminism is simply about advocating for women and fighting sexism–and nothing more. In short, what I had written was a version of white feminism that was modified just enough to include transsexual women. At the time, I felt that it was the only safe way to write a feminist theory that advanced transsexual women’s place within feminism. I spent next couple of years meeting more people with a common commitment for justice for all, slowly building the self-confidence it takes to “transform silence into language and action,” as Audre famously stated.

(& i think there are good criticisms that can be made of the Manifesto, but that does not change my respect for it because she engaged in self-critique and wanted the work to be open to criticism, to be a beginning and not limit to active transfeminism theory and practice).

like. interesting how a lot of self-proclaimed transfeminists on here are outspokenly explicitly against the beliefs of both of the trans people who helped popularize the term. people have been pointing the problems with this shit out for 2 decades at this point & y'all think its just tumblr discourse.