Since transfeminism was coined in 2001, its usage has morphed and changed. At present, the dominant strand of transfeminism does not promote unity and solidarity. Instead, it has fallen into relying upon toxic and often separationist politics- a crude distortion of the founding ideas of transfeminism. Emi Koyama, author of The Transfeminist Manifesto, was explicit in transfeminisms inclusion of all trans people in its movement. She wrote that transfeminism began primarily for trans women and that "it is also open to other queers, intersex people, trans men, non-trans women, non-trans men and others". Her initial publication of The Transfeminist Manifesto was in the year 2001. Two years later, she revisited it and added the following in the postscript of the 2003 edition "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". Numerous other transfeminist publications recognise the need for greater solidarity between all trans people and for transfeminism to be explicitly inclusive of all transgender and nonbinary people. Talia Bettcher explained in 2017 that "since trans men are also vulnerable to sexism, transphobia, and the interblending thereof, trans feminism would be ill-advised to exclude them from its purview". Despite the academic push for greater inclusion and solidarity, socially these ideas have not manifested. And so transunitism was created to bring awareness to these ideas with clarity of intent and purpose.
[...] A synthesis of transunitism theory and transfeminism results in what the transunitism movement stands for.
It is my hope that through transunitism theory, we will create a trans community that includes all, aids all and fights for all.
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