The 4chan "#SuperStraight" Troll Campaign

On March 6th, 2021, the hashtag #superstraight was one of the top trending topics on Twitter in the U.S. and Canada. There was a #SuperStraight Discord server bursting with activity. #SuperStraight TikToks were suddenly appearing. 

What is "SuperStraight," you might ask?

Supposedly, #superstraight people are a newly-recognized sexual orientation group who are only attracted to cis men or cis women. The claim is that anyone who defends LGBT rights must recognize, respect, and fight for the rights of SuperStraights. 

Soon, the #SuperStraight posts were joined by posts from people claiming to ally with, or have identities as, #supergay, #superlesbian, or #superbi, being also only attracted to cis people.

But let's be clear. The #SuperStraight campaign is really is a trolling attack hatched in the cesspit of the /pol board on 4chan. Here you can see it being discussed there on March 5th (warning: slurs galore):

Let's examine this post. At the top, you can see the trolling logo proposed for the #SuperStraight campaign. That's a Nazi SS flag, only tinted in the colors of the PornHub logo for lulz. 

Below the fascist troll-logo (which board members decided to replace with a plain orange and black graphic when actually taking the campaign "live" on social media), you see the overview of the goals of the troll campaign. The plan is to astroturf social media--that is, to claim to be an emerging grassroots campaign of people who feel they belong under the protective umbrella of the LGB community. The hope is that posts from 4chan "SS agents" will lead ordinary social media users to jump on the bandwagon. Everyday transphobes can reconceptualize themselves as "victims of trans violence," and instead of sitting silently, not wanting to show the world what bigots they are, be activated by pride, and speak up! This will, the 4channers believe, "redpill" zoomers (that is, it will reach members of Generation Z, currently the under-24-year-olds, and awaken them to the supposed evils of progressivism, setting them on the road to eventual misogynist white supremacy). Meanwhile, the 4chan trolls hope, cis lesbian, gay, and bisexual people will feel compelled to defend a fellow sexual orientation group, rejecting trans people as their enemies. Instead of an LGBT community, they'll speak of an LGBS sexual orientation community. This will allow transphobic cis LGB people to stop hiding their transphobia, since it will now be considered "woke!" Mwahahah.

How will this be accomplished? The claim is that the "SS agents" will "use the left's tactics against themselves." That's not actually accurate. The tactic being employed is that of the generic social media "gotcha" post. Such social media posts are popular among people of every conceivable political stripe today, in which a people seek to invalidate their enemies by portraying them as hypocritical. For the 4chan fascists, this means taking common rallying claims used by trans, LGBTQ+, or progressive communities, and deploying them against trans people.

The central conceit of the #SuperStraight campaign would be a twist on the transmisogynist classic: portraying trans women as sexual predators. The "superstraights" would be cast through a #MeToo lens, as well as that of the brave sexual minority coming out. The claim would be that trans people are trying to force cis people to have sex with them. For too long, the cries of cis straight men that they struggle every day with sexual harassment and coercion from trans women have been ignored, but now they are uniting and demanding to be heard!

Put that way, on its face, this seems a massive eyeroller. (Riiight, the trans ladies are forcing you to get all those boners, collect all that porn, and hoot at them on the streets!) But the goal would be not to state things that baldly. Instead, the plan was to exploit the fact that when transphoblic lesbians claim that they face sexual coercion and harassment from trans women, they get listened to, and cloak the #SuperStraight posts in this language.

Now, here is the thing. Many people, myself included, have written and advocated about how sexual orientation is based off of gender, not genitals. When you meet someone and find them attractive, the chances are very high that they are wearing clothing at the time. You do not see their genitals. And the central truth of trans experience is that it is our gender identities, not our genitals, that determine whether we are women, or men, or nonbinary people, or agender. When someone says, "I am only attracted to real men, not trans men," that is a transphobic statement (it calls trans men "fake" men). It's also almost certainly false, in that some trans men when dressed are indistinguishable from cisgender men, and as likely as they to be found attractive by a transphobe. On the other hand, many trans men are visibly transgender, and are not passed as cis people. But why should this be seen as "bad," and as making them unattractive? The only reason a person who is generally attracted to men would assert that they cannot be attracted to trans men is internalized transphobia.

It is indeed true that lots of people have internalized transphobia, and consider trans people gross. There is no doubt they really feel that way. But this is no different from the many other forms of social bias that strongly shape whom people are attracted to--ableism, fat phobia, racism and colorism, etc. These are potent, but they are not "sexual orientations." To define your identity around only being attracted to light-skinned blonde people is called "white supremacy," and is not some innate "Aryansexuality."  If a person says they only date non-Jews, they are not a "gentilesexual," and asserting this does not make me a "gentilephobe."

So, as a trans person, I object very strongly to people saying that they are proud of only being attracted to cisgender people. Crowing "people like you sexually repel me!" is cruel, and the sort of thing only a bigot would trumpet to others. People who are kind and opposed to bigotry are instead aware that all of us are socialized to have internal biases, and that we need to work on those, not take glee in them.

But you know what this does not mean? It does not mean I have the slightest interest in a relationship or hookup with a transphobe, least of all one standing in front of me saying, "People like you repel me."

Yet for years, TERFs have been attacking trans women and framing them as predators by making false claims that trans women objecting to transphobic disgust are somehow engaging in sexual harassment. A TERF spits that she is a lesbian, and that she would never date a trans woman because trans women are actually men. A trans woman responds that she is indeed a woman, not a man, and that her lesbian identity is no less valid than a cis woman's. The TERF then claims that the trans woman is demanding to have sex with her personally, revealing how "trans women are sexually predatory men."

This TERF attack is the tactic the "SS agents" seek to exploit. So we see:

Along with posts framing trans people as demanding that uninterested cis people have sex with them, there are posts making 100% unsubstantiated claims that people coming out as superstraight are being terrorized by rape threats by violent trans people:

Note the graphic, which seeks to twist the rallying cry that trans rights are human rights into a claim of a human right to be a bigot. 

Ostensible "superstraight" cis men argued for the need for safe spaces for (cis) women--not to protect them from cis men, but from vicious trans/nonbinary attackers:

The 4chan "gotcha" tactic unrolled as planned. There were saccharine allyship memes:

And there were humor memes, claiming allied empowerment in demanding recognition of  a shared "sexual orientation" of telling everyone how much trans people repel you, whether you were superstraight, superlesbian, supergay or superbi:

And indeed, the TERFs jumped right on the bandwagon with #superlesbian posts:

From both the 4chan astroturfed fake accounts, and from the TERFs who eagerly piled on, came claims that #SuperStraights were benefitting from male privilege in getting their "suffering" at the hands of trans people acknowledged where that of TERFs had been ignored:

These posts snuck in claims that cis lesbians and gay men have been crying out in vain for years about trans people trying to coerce them into sex--a TERF slander, weirdly and falsely being claimed to be shared by LGB people generally. These posts also followed the tropes employed in varied social media campaigns challenging privilege, seeking to use that to cloak the fact that cis people are the privileged group with respect to trans people. This is a classic DARVO move, reversing oppressor and victim. DARVO is the the long-favored technique of abusers--one that became way too familiar to all under the Trump administration, as turning every callout of his behavior on its head was Trump's daily occupation. That is why the /pol 4channers are so enamored of the man: he was their Troll in Chief.

So, many more social media posts by the 4chan "SS agents" and the various other transphobes who joined in followed other themes common in posts by trans advocates, LGBT allies, feminists, progressives, and the like. Using the DARVO tactic, they reversed victim and offender.

People who pushed back against this trolling attack, arguing that being sexually repulsed by trans people is a bad thing, a product of socialization, and something to seek to overcome rather than take pride in, were attacked as pushing "conversion therapy" on people with a superstraight orientation:

People who pushed back and called out #SuperStraight posts as obvious transphobia were insincerely labelled "SERFS"--"Straight Exclusionary Radical Feminists" who were oppressing brave SuperStraights--and critiques of TERF attacks mirrored back at trans allies.

People who rejected as ridiculous the claim that "SuperStraights" were an oppressed group who should be recognized and protected as LGBTQ+ were framed as biased gatekeepers:

Trans-allied critiques of transphobes who make outlandish claims about trans people, that ask if the bigot has ever actually spoken with a trans person, were also reflected back, DARVO-style:

The "SuperStraight movement" was claimed to have finally united LGB and straight people by revealing their shared dismissal of trans "bullshit", a cause for relief and celebration:

And in general, people who were trans/nonbinary or their allies who pushed back against the #SuperStraight trolling were attacked with "gotcha" posts, claiming that they were hypocrites for disrespecting someone based on their "sexual orientation":

Bonus points there for using a Harry Potter meme, now that JK Rowling is a central spokesperson for TERFism!

Whether this was a short viral flash in the social media pan, or if people will take up and actually identify with the terms superstraight, superlesbian, supergay, and superbi, only time will tell.

What I am hoping is that people will identify it from the start as a 4chan /pol troll. This campaign was initiated by literal fascists using an SS logo. "Superstraight pride" is 100% akin to the "straight pride" parade organized by Milo Yiannopoulis, or to "white pride" racist organizations. Just look at this "superstraight pride flag," modeled off of the Nazi war emblem:

 

 

 

Compare:

 

 

Or behold the profile of a Facebook spreader of #SuperStraight memes, overloaded with Nazi references:

The #SuperStraight campaign is a fascist trolling effort, as insincere as they come. Spread the word. 

When #MeToo Celebrities Fail Trans Women

If celebrities are going to profit off of being the figureheads for our collective traumas, then we have the right to demand they do it right.

Trans people are sexually victimized at a sadly high rate. All victims of sexual harms deserve to be respected and represented by those treated as the spokespeople of the #MeToo movement. Unfortunately, that's not the case. I want to speak out about a nasty case of ally fail that took place this week, when a presumed spokesperson for abuse victims shouted down a trans woman.

This is Rose McGowan. You probably know who she is, but if you don't, she's best known as an actor playing one of the attractive witch sisters on the aughties show Charmed. Recently, what she's been famous for is being one of the victims of sexual assaults by Harvey Weinstein. Weinstein kept the story of his assault of McGowan quiet for a decade through a combination of paying her settlement money and hiring agents to keep the story out of the press. That McGowan was sexually assaulted was horrible. That Weinstein could get away with it, appalling. McGowan was victimized and she has my complete empathy for that.

When the news that Weinstein had assaulted and sexually harassed at least 8 women finally broke last October, McGowan initially refused to comment. But after a few days, she became part of the breaking wave of celebrity women speaking out about having been sexually assaulted or harassed by powerful Hollywood men. This was the start of the #MeToo movement. Rose McGowan became a hero of the movement on Twitter, when her account was suspended for 12 hours for allegedly violating Twitter's privacy policy, in the midst of her sending a flurry of tweets about Weinstein. This led to mass outrage about the silencing of victims of sexual abuse. McGowan's actions were one element triggering the birth of #MeToo, and I respect that.

The #MeToo movement detonated by the Weinstein news coverage quickly swelled and spread. Celebrities and scientists and political aides and grad students and masses of ordinary people--a majority of them women, but including men and others--joined in calling out their abusers. People told their stories, to reporters, on social media, in classrooms and face to face. It was an important moment of mass disclosure and mass confrontation.

The #MeToo movement continues to have social influence, and as one of the innumerable victims of sexual assault, that is very important to me. But there is an issue that arises in our contemporary world dominated by media, for-profit and social, and that is the issue of representation. Whose voices get amplified? Who is the face of the movement, and how is that person chosen? Who gets to profit off of their victimization, and who instead pays a steep price for speaking out? Will the person who gets to speak for us represent us well? Represent us all? Or will they actually kick some of us in the teeth while being celebrated as heroes?

Rose McGowan has become a key face of the #MeToo movement. She just published a memoir, Brave, about her experiences with Harvey Weinstein. A five-part E! documentary about her experience has also just started to screen. She's doing the full tour of news and entertainment shows to promote her book and talk about what happened to her and what she did about it.

McGowan is a victim, but she's also someone who is getting a whole lot of profit out of telling her story--both in the direct form of the money she's being paid for her book, documentary, etc., and in the form of revived and amplified celebrity. I don't have a problem with that, in principle. Imagine a world in which every one of us who has been abused received karmic retribution in our own lifetimes, and became rich and powerful, while those who harmed us made to apologize on national media. That would be cool.

That's not going to happen, unfortunately. A sadly small percentage of the victims of sexual harassment or assault will ever see any justice. Just a tiny handful will become rich and famous as the media faces of our collective suffering. Ideally, those fortunate few would be selected for a good reason. Perhaps they suffered the ghastliest abuse. Maybe they worked for years to directly aid abuse victims. Perhaps they are excellent spokespeople who have put in years studying people's experiences, and know how power and marginalization and abuse work, how they play out differently according to class, race, sexual orientation, gender identity, disability, and the full range of social statuses--and can explain this to people.

This being America, though, usually the people selected to profit by being spokespeople are celebrities. Like Rose McGowan. That's not fair, but that's the way our culture currently works. We ordinary people will rarely become the media face of a movement. But we can at least demand that the celebrities chosen to represent us do that: represent us.

The problem, of course, is that celebrity relates to social privilege. One of the earliest aims of the #MeToo movement was to call out men's dominance of the entertainment industry and abuse of that power. We live in a world of #OscarsSoWhite. The underrepresentation of people from marginalized groups among our media figures is pervasive. And so we wind up with spokespeople like Rose McGowan: a white cisgender woman who this week shouted down a trans woman, in the process making transphobic comments and spewing out colorblind racism.

Here's how that went down. McGowan was speaking at a book release party for her memoir, Brave. People from the audience were asking her questions. And a trans woman pointed out that trans women suffer extreme rates of sexual and physical violence, and asked McGowan to speak to that. Her motivation for asking McGowan this undoubtedly came out of statements McGowan made in an interview by RuPaul last summer, in which McGowan framed trans women as really men who have no idea what real women go through.

McGowan's response was to deny that trans women face more victimization than cis women, then to put a happy face on that by calling the trans woman "sister" and saying "we're the same"--a gesture, I take it, of McGowan's positioning herself as a good spokesperson for trans women victims of sexual violence.

The woman who asked the question was not happy with the response, and she and McGowan spoke and then yelled over one another. The trans woman was removed by security, chanting "white cis feminism" all the while. And then McGowan proceeded to yell and rant at the audience. She was outraged at being called cisgender and at having her whiteness pointed out. She screamed,

"Don’t label me, sister. Don’t put your labels on me. Don’t you fucking do that. Do not put your labels on me. I don’t come from your planet. Leave me alone. I do not subscribe to your rules. I do not subscribe to your language.

"You will not put labels on me or anybody. Step the fuck back. What I do for the fucking world and you should be fucking grateful. Shut the fuck up. Get off my back. . . I didn’t agree to your cis fucking world. Ok? Fuck off. . .

"I’m fucking mad with the lies. I’m mad that you put shit on me because I have a fucking vagina and I’m white or I’m black or I’m yellow or I’m purple. Fuck off. All of us want to say it. I just do. . .

"There’s not a network here devoted to your fucking death. There’s not advertisers advertising tampons with a camera lovingly going up a girl’s body as she’s being lovingly raped and strangled. Piss off. And until you can collect that fucking check, back up. My name is Rose McGowan and I am obviously fucking brave.”

What this rant presents is in fact a Top Hits of white feminist colorblind racism, trans-exclusionary feminism, and self-aggrandizing bad allyship. Shut up and be grateful, trans woman. Terrible things happen to cis white girls! I don't experience cis privilege or white privilege. You're attacking me because I have a vagina and for the color of my skin. I don't care if people are black or white or purple, and by bringing up my whiteness you are the real racist. (But I do care about what genitals people have, oh yes, and make presumptions about what is in your pants! And I refuse to call myself a cis woman, because that's a trans imposition, more proof that trans women are really men trying to control the real women.) I'm so brave I'm willing to shout down a trans woman, something everyone wishes they could do, but is too afraid!

Ugh.

Herein lies the main problem of the spokespeople of contemporary social movements being, not the most qualified person, but the most famous one. You wind up with somebody who has little awareness of their own privileges. You wind up with someone who is below the 101-level of understanding how privilege works. They still see it as an on/off switch. "I've been victimized, so I am not an oppressor." They haven't yet learned to see that all of us have dozens of social statuses, and enjoy privilege along some and endure marginalization along others. They haven't yet done the work to examine how they themselves are benefitting from the marginalization of others. You get people speaking for a social justice movement who are themselves bigots. You get transmisogynists who paint trans women as a sexual threat rather than as sexual victims. You get the familiar, specious argument that as victims of sexual assault by cis men, because they frame their bias against trans women in terms of fear of assault, cis women's transmisogyny should be validated rather than decried.

You get people who frame as personal attacks on them calls for them to recognize how being a person of color or trans or otherwise socially marginalized makes victimization worse. You get people who present those who critique their inadequate spokespersonship as the supposed problem with progressives today. You know: the complaint of a "circular firing squad."

Attacking one's allies because their choice of terms is anything other than 100% perfect is bad, to be sure. But this is something else. This is calling out transmisogyny and colorblind racism on the part of someone who is supposed to be the public voice of #MeToo. You cannot be the voice of people who deal with so much worse crap than you do, as a white cis celebrity, if you are in denial about your privileges, or worse, actively voicing bigotry.

This was #MeToo fail. And we all have the right, and the responsibility, to call on our media spokespeople to stop failing us.

Rose McGowan, you have my complete sympathy and solidarity with regard to your having been sexually assaulted. But you are harming my family, my communitymembers who are not cis white women, and I demand you do better in exchange for your profiting as our figurehead.

Fifty Years of Segregationist Fury

 

A Bathroom Panic Bill Hits Wisconsin

I suppose it was only a matter of time. A transphobic bathroom gender-policing bill has hit my home state and its Republican-controlled legislature. 

Republican state legislators have proposed a bill to require that Wisconsin schools:

1. "Designate all locker rooms and bathrooms for one gender exclusively;"

2. Only allow students to access facilities matching their "biological gender" as determined by chromosomes and anatomy at birth (a framing which incidentally puts intersex children in a terrible position, apparently banned from using any bathroom);

3. Allow transphobic parents to "file a written complaint if they feel their student’s privacy is being violated because of transgender students’ use of a school’s bathroom or locker room;"

4. If transphobic parents are not satisfied by the school's resolution of the complaint, allow them to "file a lawsuit against the district seeking money or other kinds of damages" (among which is mentioned in discussion by one of the bill's sponsors the expulsion of the trans child from the school); and

5. Require the state Department of Justice to defend school districts in lawsuits alleging the policy is discriminatory.

Now, mind you, the U.S. Department of Education Office of Civil Rights has determined that Title IX guarantees trans students protection, including access to facilities that match their gender identity. The U.S. Department of Justice holds that forcing trans students to use a specially-designated separate bathroom instead of the regular gendered facilities violates that student's civil rights. So a lawsuit will follow, and I as a taxpayer will have to pay to have the state lawyers argue that people like me and my wife should be segregated and excluded and treated as a threat.

The legislators introducing this bill use the same-old, same-old tactic of disguising their hatred of trans people as a noble urge to Protect the Children. "What if a [cis] girl is followed into a restroom by someone and she can't tell if it is a trans gender student or a dangerous [cis] male up to no good?" Time after time, cities and towns and school districts voting on whether to protect trans people from discrimination have been faced with hysterical claims that (cis) women and girls would be attacked by a flood of predators if trans people's rights are respected. Time and again, it hasn't happened. You see, it is already illegal to assault people. (Which is not to say that girls and students of other genders aren't sexually assaulted with depressing frequency at high schools. But what is enabling this isn't that their assailants are pretending to be trans--it's that they are seen as very normatively masculine, their behavior is written off with a shrug as "boys will be boys," and it's the victims who get shamed. If Republicans really wanted to protect students from sexual assault, they'd attack rape culture, not trans students.)

I hope that Rep. Jesse Kremer, R-Kewaskum, and Sen. Steve Nass, R-Whitewater, and their counterparts in the other cities and states who are introducing a rash of transphobic "bathroom bills," some day come to feel the full weight of shame their actions deserve. Bear in mind that 78% of trans K-12 students are harassed and assaulted at school. A large-scale study of college students found that a quarter of trans students were raped during their college career. And as a result of pervasive mistreatment and disrespect, 41% of trans people report having attempted suicide in their lives. The transmisogynist trope of "men in dresses" posing some pervasive social threat to cis women and girls conceals the reality: that trans children and adults are victimized and abused and murdered at terrible rates. And the actions of legislators like Kewaskum and Nass treat this state of affairs as all well and good--as in fact, a state that should be made worse.

We really need to work to protect trans children in schools, not attack them. A fair number of school districts in Wisconsin have instituted policies to protect trans students, including the one in which I live and the districts of Menasha and Madison. Students here in Shorewood have been very supportive of the protection of trans students' rights to use the bathroom in peace. In Madison, any student who is possessed by an irrational fear of possibly encountering a trans person in a bathroom is directed to use a special single-stall nongendered facility. There have been no issues, no rash of cis boys suddenly telling everyone they are trans so that they can assault cis girls.

What Republican legislators here in Wisconsin and elsewhere who are introducing gender-policing bathroom bills want to do is reverse the modest degree of social progress trans people have made. They are standing on the side of hate, and their victims are the children, teens and adults who really need protection.

Gender Trouble and Trans Affirmation

As a college student thirty years ago, I took a seminar called Gender, Identity and Desire, and it was taught by a young professor named Judith Butler. That class changed not only my academic path, but how I understood myself--the sort of transformation we romantically hope college classes will inspire, but that rarely actually occurs. I was a young intersex person with no vocabulary to think about my experience outside the pathologizing medical one, and Butler gave me the tools to do so. I was grateful. A few years later, she would publish the materials we engaged with in that seminar in her classic book Gender Trouble.

However, in recent years, as an intersex trans academic and advocate, it's been dismaying to see how Gender Trouble and its central theme of gender performativity have been cited many times by transphobic people who think of themselves as radical feminists--some old second-wavers, but others young university students. They share a belief that there is no such thing as gender identity--only an evil (for those assigned male at birth) or Stockholm-syndrome-style (for those assigned female) embracing of patriarchy. These trans-exclusionary radical feminists or TERFs see themselves as having escaped the trap of gender. They believe that gender is somehow fake--a performance in an oppressive play that most are fooled into thinking is real, while they have learned better. And because Judith Butler speaks about gender performativity and the value of gender subversion, they cite her as "proof" that trans people are dupes who are in love with patriarchy and gender stereotypes.

That's why I was very happy to come across this interview. What Judith Butler makes clear in the interview is that Gender Trouble is a book that was written in the 1980s (though the publication date is in 1990, the seminar which I took with Butler in which she was working through the manuscript took place in the mid 80s). This was a very different era, in terms of thinking about sex, gender, and sexuality. The humanities were enthralled with the then-novel precepts of postmodernism and deconstruction, which strongly shape how the book is framed. Sexual identity politics were still nascent, and not only were trans issues little on the radar, wars were being fought on campuses over the legitimacy of even a bisexual identity. Thus, the discussion of sex, gender and sexuality in the book is limited, as entire identity categories such as binary and nonbinary trans identites, transmasculine and transfeminine identities, and a language to express agender experience, had not yet been articulated.

Gender Trouble is still a very interesting book, but it's hardly a bible speaking eternal truths. Judith Butler herself has moved on in the way she thinks about and frames issues. Her main project remains the same, and it is mine as well--to find ways about talking about the constraints put on us as people with legal sexes and gender identities and gender expressions and sexualities, and to look for ways to increase our agency to escape those constraints. Butler makes it very explicit in this interview that she embraces trans identities and despises transmisogyny as fully as she does misogyny aimed at cis women. She asserts the lived reality of gender identity, and states that she too has a gender identity she experiences as fully real and unchanging.

Butler continues to use the language of gender performativity instead of the more broadly used language of social construction. But she makes it clear here that the two ways of talking about gender are very similar in her mind, and that they are both misused by TERFs. To say gender is performative or socially constructed is not to deny its reality, or frame it as voluntary--something we put on in the morning when we choose an outfit. 

The way I as a sociologist put it is this: that we are naturally social beings. Our biological reality is that we cannot think or live without being members of a society, and from birth this shapes not just our behavior, but our bodies and brains. Now, societies vary--they employ different languages; they may understand sex as a binary, or as comprised by three or more categories; they have different gender roles and norms, so that, for example, women may be viewed as physically weak, or women may be viewed as the physically robust gender expected to carry massive water jugs for miles on their heads. Experiences of sex, gender and sexuality vary hugely across times and cultures--but all of these variations are real for those living within them. And in all societies, there are those who do not conform to the norms. 

The question then becomes how those minorities are treated: are their variations celebrated, treated as having no more or less significance than variations in toe length, or are they despised and marginalized? For those who are marginalized in any society, "liberation" consists of seeking to be treated with social respect without hiding one's sense of authentic selfhood. For intersex and trans people today, this involves trying to change social institutions and beliefs that frame sex as a binary and sex assignment at birth as immutable. So, recognizing that binary sex is a social construct, as are particular ideas about who is a "real" woman or man, as is the social ideology that nonbinary gender identities are not "real"--that recognition is important. What is socially constructed can be changed over time through social movements.

What recognizing that gender is social constructed or performative is not is some excuse to perpetuate transphobia, especially transmisogyny. And that's what Butler assures us she agrees with in this interview: "we should all have greater freedoms to define and pursue our lives without pathologization, de-realization, harassment, threats of violence, violence, and criminalization." We must not create a new feminist "moral prison" in which some people (cis feminist women in pants) are centered, some (cis women in skirts) pitied, others (those who assert nonbinary gender identities) treated with exasperation, yet others (trans men) scolded, and a last group (trans women) despised and attacked.

Hear, hear.

A Hope for the Transgender Day of Remembrance

On this Transgender Day of Remembrance, let's remember honestly and with open eyes. Here in the USA, the names and faces of those murdered each year reveal that we are not just talking about the evil of transphobia. We are seeing a terrible and terribly clear example of intersectionality, of intersecting biases--transphobia, misogyny, racism, classism, ableism, etc.

The people who are being remembered today do not look like me. Their deaths are deeply relevant to me because they are my siblings, but as I am not a trans woman of color living on the economic margins of society it is important that I acknowledge my privileges, including the vastly lower chance that I will be murdered in an outburst of (always intersectional) transphobia. I do not wish to appropriate others' experiences to paint myself as a martyr by proxy.

People who are cis gender, or male, or white, or middle-class, or living without disabilities should mourn our fallen trans siblings. But if we do so without focusing on our duty to the living, our memorials mean little. Treating murdered trans women of color as pitiful martyrs at ceremonies where living, breathing trans women of color feel unwelcome, or nervously tolerated, or denied agency to be lead partners in directing the event, or are in fact totally absent because "nobody knows any". . . that illustrates the extent to which the participants are part of the problem.

Because the problem is not just "out there" in the cis, straight community. The problem of transmisogyny, especially as it intersects with racism, classism, ableism and other biases, is alive and well in LGBTQ+ communities. It's easy to revile the evil of those who murder the most marginalized among us. It's much harder to own our own privileges and take responsibility for our participation in perpetuating marginalization. All of us--every single one--has some sort of privilege. It's easy for us to focus on the ways in which we are ourselves marginalized, but it's when we examine and own our privileges, and take action based upon that, that the truly transformative things happen.

I hope that this TDOR, we all reflect, not just on the lives of the fallen, but on what we personally can do to reduce the marginalization of the living.

That Awkward Moment

I wanted to do a quick post about this thing that happens a lot, which is probably quite clear to you if you are a white trans woman, or spend much time with one.  I've illustrated it courtesy Bitstrips (click to see a larger version).  It's a window into the ways that intersectionality and the consumptive chaining of varieties of marginalization work, even when the only people you have interacting are white women.

The scenario goes like this: young white cis women meet a white trans woman.  Because her trans status is in some way visible to them, they do not treat her as they would other women they encounter.  Instead, they treat her as a drag queen--as if she were some hyper-gay man performing femininity for their entertainment.  Their framework for acting flamboyantly gay is some sort of urban femme minstrelsy, so they greet her through an awkward performance of tropes of fierce black femininity.  And for good measure, they treat her body as sexualized public property, perhaps by slapping her on the rump.

It's horribly cringeworthy.  It's cissexism piled on transmisogyny topped with misogynoir. But the young white cis women involved think they're being supportive and progressive, and an attempt to call them on any of the many problematic layers of their greeting results in defensiveness and hurt feelings.

Sigh.

Martine Rothblatt and Tired Journalistic Tropes

The article New York Magazine ran on Martine Rothblatt this week could have been great, were it not ruined by tired old tropes of journalism about trans people.  This was clear from the moment you see the sensationalist title--not, say, "Meet Martine Rothblatt, America's Wealthiest Trans Woman," but "The Highest-Paid Female CEO in America Used to Be a Man."  

Martine Rothblatt is a genderqueer transhumanist trans woman with a multiracial family and a passion for artificial intelligence and virtual worlds. Sounds like my own spouse! The difference is that Rothblatt is a wealthy CEO with a lot of fancy toys that make her fascinating to a mass audience.

The New Yorker piece presents lots of interesting biographical detail. But it opens by talking about the very small percentage of CEOs who are women, and how the Rothblatt is the highest paid of this tiny minority. There's no discussion of how trans women on average are unemployed at very high rates and are poorly paid, in fact economically disadvantaged in comparison to cis women. The implication--jumped on by transmisogynist commenters in many threads I've read--is that Rothblatt and other trans women are not like "real" women, and are advantaged like men. Empirically, this is not the case, but every social pattern has exceptions. The first American female millionaire was Madam C. J. Walker, an African American child of parents who had been enslaved. Her success selling hair straighteners and skin lightening creams does not prove that African American women were more socially empowered than white women in the 19th century. Her success was an exception to the rule. And such is the case of Rothblatt as well.

The New York Magazine piece also presents a gratuitous physical description of the sexed characteristics of Rothblatt's body early in the piece ("magnificent, like a tall lanky boy with breasts"), and informs the readers that she has had "radical" transition surgery. This approach is so, so tired. Journalists may claim that what the reader of any piece about a trans person first wants to know is how sex-conforming their body is and whether they've "had the surgery," but this is cissexist gender-policing BS that journalists are in large part responsible for creating and perpetuating. I find it terribly offensive.

Anyway, if you can get through that, as far as biographies of the wealthy go, Rothblatt's life story is certainly interesting. Americans love to read about the lives of the rich and famous, and the stories of every Fortune 500 CEO who is not a cis white man is likely to be venerated by their communities, as they are few and far between, and generally viewed as "success stories."

But instead of framing Rothblatt against a backdrop of the huge social disadvantages faced by trans women generally--as a story of her overcoming the odds--she's framed instead as more successful than cis women because she is "unisex," as if genderquerity confers social advantages rather than social marginalization. And that journalistic presentation is not only wrong as a matter of fact, but does active harm to trans women by seeming to validate the claims of transmisogynists, who frame trans women as privileged male impostors in women's spaces.  After reading several posts about this article full of TERFs crowing about how Rothblatt proves that trans women are really oppressive men, I'm feeling very tired, and like New York Magazine owes the trans community an apology.

If we can't get it right at PrideFest. . .

This weekend I spent two days at PrideFest Milwaukee.  I was especially looking forward to it because on Friday afternoon, a federal court in Wisconsin held that the state ban on same-sex marriage was unconstitutional, and a number of my friends were among the couples who joined in a delirious rush to get married before any injunction could be issued.  I was very happy for them, and was anticipating a particularly giddy PrideFest.

In many ways, it was a lovely weekend.  I've been attending this particular pride celebration for 15 years.  The first time I attended, just after moving from San Francisco, it was a shock.  I had to enter the festival grounds, pulling my scared young child along by the hand, through a huge gauntlet of homophobic protesters shouting that we were going to go to hell for our perversions.  Inside, the crowd was small and, in a racially diverse city, very white.  The entire event seemed quiet and tentative.

Things have changed a lot since then.  The protesting homophobic groups are much smaller, and a loving counterprotest of PFLAG volunteers stands by the entrance to the festival grounds, so that nobody has to push through a hostile wall of bodies to enter.  Inside, the venue is full, and the crowd much more racially diverse.  There's a visible trans presence, both in terms of organizations hosting information-and-activity tables, and among the attendees.  There's a festive smattering of furries brightening up the place.  A goodly number of children of assorted ages are in attendance, happily collecting scads of stickers, or being pushed in strollers by parents of all flavors.

So, PrideFest Milwaukee has come a long way.  But I'm sorry to say that it still has a long way to go, because it is not yet doing right by trans people.

What I want to note in particular is the bathroom problem.  There are no designated gender-neutral, inclusive restrooms.  This is 2014, and even the mainstream professional association conferences I attend as a sociologist designate and give clear signs directing people to gender-neutral bathrooms.  The conferences are held in hotels that may not have such facilities, so what the organizers do--this is not rocket science--is select a capacious facility designated for one binary gender or another, and put a sign over the door labeling it a gender-inclusive restroom.  But PrideFest--guaranteed to have more genderqueer and gender-transitioning people attending than the crowd at the American Sociological Association conference--does not do this.

Maybe it wouldn't matter that much, if people just felt free to use whatever binary-gendered facilities were most convenient.  It is, after all, an LGBT+ festival, and the inclusion of all genders should be an aim of all attendees.  All the bathrooms should be, in effect, gender inclusive.  But unfortunately, that is not true.  There is a segment of the crowd that isn't just forgetting there's a T in LGBT.  They are opposed to trans inclusion.  They want to attend a cis lesbian-gay-and-maybe-bisexual festival.  In particular, there are cis lesbians present who don't want to let trans women into "their" spaces--like the women's bathrooms, or the "Wom!n's Lounge and Cafe."

What this means is that, at PrideFest 2014, I know a number of trans women who were harassed when all they wanted was a place to pee.  One of them was my spouse.  There were visibly trans women who received glares, misgendering challenges to their entering women's bathrooms, and physical shoves.  And there was nowhere else for them to "go"--not that a trans woman should be forced to use a gender neutral restroom, when all women, trans or cis, have an equal right to use the binary-gendered bathroom that matches their gender identity.  But at least a gender-inclusive restroom would have been a safe alternative for a woman being harassed in the bathroom because she is trans.

Gender policing and bathroom panic have no place at a Pride festival.  The massive illogic of threatening trans women who are trying to pee on the bogus theory that they pose a threat to other women in the bathroom is a classic example of how bigotry works.  Discrimination on the basis of sexual orientation has been justified in the same way--as necessary to protect threatened innocents.  A lesbian teacher would "convert" her helpless students, a gay male scouting troop leader corrupt the morals of his charges.  The "homosexual" has been framed as a threat in the locker room or the group shower.  To have some cis lesbians turn around and make the same sort of charge against a different group of marginalized women is a nasty irony.

It's not just some cis women who made PrideFest 2014 feel unsafe for trans people.  Walking around the festival grounds with my visibly trans wife, I watched unfortunate numbers of cis men and women of all stripes directing microaggressions at her.  That's not to say there weren't also people present who gave her big grins or who complimented her hair or told her that she looked lovely.  But I witnessed too many of the very same microaggressions she gets outside of a Pride festival: people snickering at her, elbowing their friends and pointing at her, or giving her long, unsmiling stares.  At least there were no bros yelling at her to stop wearing women's clothes or shouting, "Look at the tranny!"  But that's hardly a high standard of what to expect at an LGBT+ celebration.

What I'd hope would happen at a Pride party is that when people acted in rude or harassing ways, other people would call them on it.  When a visitor at the table hosted by a genderqueer organization is demanding to know what genitals the individual sitting behind the table keeps in their pants, it shouldn't just be up to them to explain why that's a rude question.  When a passerby feels compelled to inform a young person wearing a button saying "my pronoun is he" that this is silly because he looks like a pretty girl to him, someone should step up in that young man's defense.  But that didn't happen in the case of these incidents.

People tell me that it's the nonconfrontational culture of the Midwest that explains this.  People in Wisconsin are polite, and don't want to make a scene or embarrass someone by calling them on inappropriate behavior.  But if people in the Midwest are so nonconfrontational, why are they confronting trans people about their pronouns, or right to use the bathroom?  If Midwesterners are so polite, why are they asking strangers about their genitals?

I can say this: I know that there are plenty of cis people out there who want to be good allies.  This morning, in an attempt to take at least some step toward addressing the bathroom issue, I made up a batch of signs that were variations on a general theme of  "Trans? Genderqueer? Worried about using the bathroom?  Ask here for an ally to escort you."  Then I went around to various organizational tables and asked if they'd be willing to put one of the signs on their table, and to escort anyone who asked for assistance.  Fourteen of the organizations put up a sign.  Most of the time, cis women at the table said that they were so sorry to hear that this was a problem, and that they would be very happy to help trans women use the bathroom in safety.  And that's a good thing.

Still, one of the organizations that agreed to take a sign was running a survey about experiences with health care, supposedly for LGBT people, and obviously recently constructed, since it asked if the person filling out the survey had tried to get insurance through "a health care exchange (Obamacare)."  Yet the questions only asked if the person suveyed had faced various sorts of poor treatment due to their sexual orientation.  I went to the person running the booth and pointed out that I've had a variety of poor healthcare experiences due to my trans status, but that the healthcare providers in question never even asked about my sexual orientation.  Her response was to say "Ohhhh, I see what you mean," and then to advise me that if I wanted to I could answer the questions as if my trans status were my sexual orientation.  But it isn't.  And not having thought of that beforehand is not a sign of being the best of allies to all the trans people answering the survey.

(Another health survey I filled out at PrideFest was even worse.  It asked me if I was attracted to people who were "male, female, transgender, other, or it doesn't matter."  As if a trans man is not a man, and a trans woman not a woman.  As if nobody would have a trans partner unless they were "sexually oriented" to trans people of all genders as a class.)

I know things could be worse.  A few years ago, signs were put up on the bathrooms at PrideFest saying that nobody could use the facility unless the gender on their ID matched the gender specified on that bathroom door.  At least the organizers aren't taking steps explicitly to gender police entry to the bathrooms.

But I was really hoping for better.  This was a year in which there were people present glowing with joy because their friends had just been legally married.  Trans people have often complained that so much community energy is being focused on marriage equality, while little is focused on access to transition services, or on the needs of those who don't identify with the gender binary, or on the violence directed at visibly trans people.  I didn't want to sound grumpy in a year where a significant victory was being celebrated.  But if my wife gets harassed for just trying to pee, that's going to put a serious damper on our family's LGBT+ celebration.

Next year, I want to see both clearly identified gender inclusive facilities available at Milwaukee's PrideFest, and an active ally network helping to ensure that all people--most especially trans women--are able to use the bathroom that feels most affirming for their identity.  I want a community that commits to calling out people at the event who marginalize those with less privilege than they have, because they are trans, or a person of color, or fat, or wearing a fursuit, or whatever their marginalized difference.  And I want that to be the case at Pride celebrations everywhere.

Let's all step up to try to make it so.