#radlib

Tucute and truscum are both oblivious takes in their own right. I'm a trans depathologizer (as obvious from my url - MOGAI blogs are seen as “extreme tucutes”) but people should do betterthan just trying to rebuke every transmedicalist position by just stating the opposite of what they say because they're evil gatekeepers and whatnot.

Classical transexuality is a thing. More atypical forms of gender identity and gender dysphoria, in every possible combination, also are. Classical transexuality is just the point where those two lines meet and it's also most distant from accepting their assigned gender.

They're probably hard-wired in our brains through some mechanism, but people with more atypical forms of gender dysphoria have an easier time just pretending to live in their assigned gender. Which means that its differentiation from the side of the cis spectrum least comfortable with their assigned gender is almost semantic. Such is not the case for classical transexuality - absence of medical treatment for their dysphoria might be lethal.

Classical transexuality and atypical gender dysphoria require different types of intervention, and probably different types of language. The trans movement would do good by acknowleding gender dysphoria as something nuanced and multifaceted.

All trans people initially manifest themselves about not being cis because of some degree with unhappiness about the gender society assigned them. This does not mean that there is such a thing as a massive transtrender infiltration of the community, with this word being used cis people pretending to be trans out of malice for social capital gains.

What it does mean is that trans people who claim to not have been initially dysphoric just misunderstand what this word entails because it has been defined in confusing or misleading ways. "Gender euphoria" is a consequence of previous gender dysphoria. You can't gain a huge sense of euphoria if your previous state was perfectly adequate to your needs as a person.

It is in the best interests of all of us if classical transexuals have a speed up of their transition process while people with atypical gender dysphoria take counselling on how to improve their quality of life in other ways. This is because our gender dysphoria tends to focus on social responses to us and the parts of our bodies readily visible to outside gendering, but it can be improved if other aspects of our lives also do improve.

We might regret transitioning medically later, with irreversible bodily consequences, even because we can't decide which specific aspects of hormone therapy affect our bodies and which do not, and often surgeries do not come close to offering the solution towards what we really want.

Increasing numbers of detransitioners unhappy with the results of their medical transition join the choir of our detractors, while not offering immediate relief to classical transexuals often leads to self-harm and suicide. The discrepancy is enough to merit dividing us into two main groups.

But this is not about gender identity. There are binary and nonbinary classical transexuals. There are binary and nonbinary people with atypical gender dysphoria. Gender identity is a much more subjective sense of exploring where you fit in relation to other people in society than how you feel about your body.

Truscum perverse understanding of transness by pretending that classical transexuality is a simplistic neurological trait, while, in reality, it is much more unclear; by pretending the trans community is being invaded by disingenuous, malicious cis people; by denying the validity of people's subjective self-narratives, as if we should have central authorities on that; by pretending more gatekeeping would save more classical transexual lives; and by placing the fault of negative opinions about trans people coming from the cis mainstream on our actions as individuals.

Tucute perverse reaching acceptable quality of life goals for trans people by:

1. often pretending transness is not almost intrinsically tied to some level of discrepancy and dissonance between your self-understanding and how you feel about your body and the way it makes others treat you, in a way cis people would never be possible of bridging by projection from their own experiences alone ("but I, too, do not like the female gender role" - it's much deeper and more visceral than that);

2. by often pretending discussion about primary and secondary sex characteristics and dysphoria related to them is in itself a sign of sex essentialism, [internalized] cissexism and [internalized] dyadism; by placing mistrust on the medical establishment, when they are one of the sole sources of a very central element in the quality of life for classical transexuals and most gender dysphoric people in general;

and 3. by not making it clear that the main issue for people of atypical gender identity and gender dysphoria combinations is how your right to gender identity self-designation is only respected by your government, school, employers, doctors and others if you have an official medical authorization to exist (this is a much bigger violence than medical gatekeeping, and what people who try to argue for the rights of "non-dysphoric trans people" should focus on - authoritarianism that takes on such measures is illegitimate regardless of how truscum feel about neurological essentialism, indeed, even cis people with ideological grabs with the concept of gender themselves should ultimately have this right too if they so wish).

I mostly maintain that gender dysphoria and transness are linked because gender abolitionist radfems claiming that cis womanhood is an entirely fictional construct and they're just all oppressed agender people while we fetishize their oppression and weaponize it against them are an incredibly common, ominous discourse, which is easily demonstrated to be illogical based on the fact that... cis women, to the most part, do not actively try to protest and distance themselves from womanhood according to how abusive it is, they are incredibly able to separate their gender from their abuse in their hearts, but DFAB trans people (as any other trans people) would never manage to separate the gender society imposes on them from abuse and authoritarianism, and indeed, they would still wish to be recognized for what they really are even if they didn't go through oppressive experiences (which I realize are amazingly uncommon, but everyone has a different narrative and a different degree of resilience to what they've been through).

Saying transness is nothing but a feeling of being a different gender which you feel very strongly greatly downplays that and makes such disingenuous considerations about our identities seem logical to cis people. I also don't see how throwing others under the bus could apply here because 'non-dysphoric trans people'... naturally couldn't care less about a pragmatic construct of transness since they won't be significantly more miserable if others don't center their existence. I understand transness is diverse enough to accommodate everyone, but we are talking about which discourse we should try to use to try to explain our existence and collective validity.

Like, they read the theory but they don’t actually get it. They’re still stuck on liberalisms’s blame cycle and still using colloquial liberal’s self blame and individual responsibility mindset: they don’t actually understand the goal, they don’t actually understand what collective IS.

Honestly same goes for ultras, but ultras have it directed outward at a vague entity they consider “the state”, which is wayyyy to vague to actually be a good idea of that processes of the state.