#i might transition to frameworks

[bf-rally]

okay finally colored this!

idk what the sites color theme will be, so the colors will most definitely change but for now we have a logo (ft. my oc A)

[proudfreakmetarusonikku]

disappointing to see another wave of forcibly binarising nonbinary experiences again. like i don’t want to assume bad faith i don’t think people are doing it on purpose but any examination of nonbinary experiences that equates us to trans men or trans womens experiences based on perception is inevitably going to misgender and misunderstand a large portion of our lives. even transmasc and transfem nonbinary people often don’t experience the exact same thing as binary trans people and can have a mix of experiences that might seem contradictory to binary trans people, and a large amount of nonbinary people do not fall into that binary. a lot of us are agender, or multigender, or third gender, or a million other combinations that don’t fit neatly into transmasc or transfem frameworks. defining transness as transitioning towards masculinity or femininity, reducing it to transitioning when a lot of us literally have no way to transition socially or physically outside of the bare minimum bc our bodies and identity are seen as aberrant and therefore we're denied the ability to transition at all, forcing people to exist as masc or fem, having to choose one whether they feel like they’re both neither or something else that doesn’t fit with that, all of this effectively denies a large amount of nonbinary people transness at All. it’s a slightly more subtle way of excluding us but it inherently denies us our gender identity, either forcibly assigning onto us labels that are inaccurate and misgendering or directly calling us lying fakers. like it directly feels like a return to transmed shit where we're either forced to constantly misgender ourselves and present ourselves in ways that make us miserable to be counted as trans at all or hated for being lying fakers who are just hysterical women (regardless of Anything in our lives, be it our gender or assigned sex) who want to be special.

[giritina]

Lately I've been dipping my toe into the mess that is transandrophobia discourse, and in the process I've been presented with one question in many forms:

"Do trans men experience misogyny?"

My initial answer was "these terms are all theoretical frameworks for a vast range of human experiences, why would you choose to frame your pre-transition experiences as that of a woman?" This makes sense to me, but clearly isn't satisfactory to many of the people sending me anons. As much as I might want to use my own life as a case study, I can't very well tell these people in my asks box "no, you've never experienced something that could be categorized as misogyny." Still, the question bothers me.

I think that's because the question obfuscates the actual debate. It's clear to me the question we are debating is not one of "experience" but "authority." That is:

"Do (binary) trans men understand what it's like to be a woman?"

My answer? No.

How can I justify that when we have, since birth, been raised as women? Well, because we also have, since birth, been trans men. If we cast aside the idea of transness as a modern social contagion or anything other than an innate, sociobiological reality, this has to be true. Even before you ever came out to yourself, you were transgender. Transphobia has dictated every moment of your life. Your idea of what "womanhood" is is not at all the same as a woman's, be it cis or trans. Why? Because a woman does not react to "being a woman" with the dysphoria, dissociation, and profound sense of wrongness that you do. [If you do not experience these things, a cis or trans woman, at the very least, does not identify as a binary trans man.] A woman sincerely identifies as a woman, and identity plays a pivotal role in how we absorb societal messaging.

Let's take homophobia as an example. While any queer person has probably experienced targeted episodes of bigotry, the majority of bigotry we experience must necessarily be broad and social. Boys learn to fear becoming a faggot as a group, but the boy who is a faggot will internalize those messages in a completely different way to the boys who only need learn to assert the heterosexual identity already inherent in them through violence. All of them are suffering to some extent, but their experiences are not at all equivalent. This is despite the fact that they've all absorbed the same message, maybe even at the same moment, through the same events. Still, we don't say that a straight boy knows what it is like to be a gay boy. Similarly, cis women do not know what it is like to be a trans man despite being fed the same transphobic messaging in a superficially identical context. It isn't a stretch to say the same can apply to misogyny.

Because I can't speak for you, I'll use myself as an example for a moment. I'll give my bonafides: I am a gender-nonconforming, T4T queer, white, binary trans man. I am on T, and I have recently come out to my family. I do not pass. My career as a comic writer is tied to my identity as a trans man. I can confidently say I have never been impacted by misogyny the same way as my friends who actually identify as women. This manifested early on as finding it easy to shrug off the messaging that I needed to be X or Y way to be a woman. In fact, most gender roles slid off my back expressly because breaking them gave me euphoria. I was punished in many ways for this, but being this sort of cis woman did help me somewhat. It's easy to be "one of the guys" in a social climbing sense if you really do feel more comfortable as a man. It also helped me disregard misogyny aimed at me or others because it seemed like an shallow form of bigotry. It was something you could shrug off, but it was important for building "unity" among women. I thought this must be the case for all women, that we all viewed misogyny as a sort of "surface level" bigotry. However, for whatever conditional status I gained in this role, there was a clear message that if I did "become" a man, every non-conformist trait about me would just become a grotesque and parodic masculinity.

That was the threat that was crushing me, destroying my identity and self esteem. That was what I knew intimately through systemic, verbal, physical, and sexual abuse. I could express my nonconformity as a cis woman, but if I took it so far as to transition to male? I would be a pathetic traitor, a social outcast. I truly believe that throughout my life people were able to see that I was not just a failed woman, but an emasculated man.

I do partly feel that the sticking point for many is the idea that the sexual abuse suffered by trans men is inherent to womanhood, and therefore inexplicable if trans men are men from birth. While this disregards the long history of sexual abuse of young boys, especially minority boys, I do see the emotional core. I'll offer that the sexual abuse I suffered was intrinsically linked to my emmasculation, my boyishness, despite the fact that I was not out to myself or anyone else. I believe many trans men have suffered being the proxy for cis women's desire for retribution against cis men, or for cis men and women's desire for an eternally nubile young boy. I also believe they have suffered corrective assault that attempts to push them back into womanhood, which in itself is an experience unique to transness rather than actual womanhood.

I'll note quickly that many, many trans men cannot relate to the idea of feeling confident and above it all when it comes to womanhood. Many of you probably tried desperately to conform, working every moment to convince yourself you were a woman and to perfectly inhabit that identity. I definitely experienced this as well (though for me it was specifically attempting to conform to butchness) but I can concede many of you experienced it more than I did. I still believe that this desperate play-acting is also not equivalent to true womanhood. It is a uniquely transgender experience, one that shares much more in common with trans women desperately attempting to conform to manhood than with true womanhood.

One key theme running through the above paragraphs is the idea that "womanhood" is synonymous with "suffering." A trans man must know what it is like to be a woman because he suffers like one. It should be noted that actual womanhood is not a long stretch of suffering. It often involves joy, euphoria, sisterhood, a general love and happiness at being a woman. It wasn't until I admitted to myself I had never been a woman that I was able to see how the women in my life were not women out of obligation, but because they simply were. The idea that you are a woman because you suffer is more alligned with radfem theory than any reality of womanhood.

When I admitted my identity to myself I was truly faced with the ways that my ability to stand up to misogyny did not equate to being anti-misogynist. I was giddy to finally be able to admit to being a man, and suddenly all that messaging that "slid off my back" was a useful tool in my arsenal. Much like cis gay men feel compelled to assert their disgust for vaginas and women after a life of being compelled towards heterosexuality, I felt disgust and aversion to discussions of womanhood as an identity. I didn't even want to engage with female fictional characters. I viewed other people's sincere expressions of their own womanhood as a coded dismissal of my identity. Like many people before and after, I made women into the rhetorical device that had oppressed me. Not patriarchy, not transphobia, but womanhood and women broadly. It wasn't explicit bigotry, but the effects were the same. I had to unlearn this with the help of my bigender partner, who felt unsettled and hurt by the way I could so easily turn "woman" into nothing but a theoretical category which represented my personal suffering.

This brings me to another point: I sometimes receive messages from nonbinary trans mascs telling me that it's absurd to think they don't understand womanhood and identify with misogyny in a deeper way. I would agree that, if you sincerely identify in some capacity as a woman, you are surely impacted by misogyny in a way I am not. However, why are you coming to the defense of binary trans men like me? Less charitably, why are you projecting a female identity on us? Perhaps my experience frustrates you so deeply because we simply do not have the same experience at all. Perhaps we are not all that united by our agab, by our supposed female socialization.

So, no. I do not believe that binary trans men know what it's like to be women. I don't believe we are authorities on womanhood. I do not believe that when a trans woman endeavors to talk about transmisogyny, your counterargument about your own experiences of misogyny is useful. I ESPECIALLY do not believe that it is in any way valid to say that you are less misogynist, less prone to being misogynist, or-- god forbid-- INCAPABLE of misogyny because you were raised as a girl. I also don't believe your misogyny is equivalent to that of a woman's internalized misogyny in form or impact.

For as much as members of the transandrophobia movement downplay privilege as merely "conditional," those conditions do exist. They do place you firmly in the context of the rest of the world. Zoom out and look at the history of oppressed men, and you'll find the same reactionary movement repeated over and over. Attacking the women in your community for not being soft enough, nice enough, patient enough, rather than fighting the powers that be. Why do I believe your identity is more alligned with cis manhood than any form of womanhood? Because this song and dance has been done a hundred times before by men of every stripe. Transphobia is real, and your life experience has been uniquely defined by it since birth. This is a thing to rally around, to fight against, but you all have fallen for a (trans)misogynistic phantasm in your efforts at self-actualization. You are not the first, and you will not be the last. Get out of this pipeline before it's too late.

[dolphin-diaries]

i apologise if this is too venty or oversharing. i've been reading your and talia's essays while in the middle of my own gender-crisis and while i recognise them as the most comprehensive and sensible framework i've seen to understand how the patriarchy works - and i regret how this might come off as a whiny "what about me" - when patriarchy forces us into these strict biodestinies, what's the point of transitioning or trying to express your gender outside the box? again i do not mean this as a gotcha or declaring that people shouldn't transition ever, but the closest thing i've got to describing myself is "dykegender" and i know declaring myself as one would be met with raised eyebrows and "humouring the crazy" at best and being violently regendered into broodmare at worst. it's already so hard to explain and declare myself and just be seen as a lesbian, and i'm struggling to see if there's any benefits to openly being a deviant woman-dyke-thing vs swallowing my (relatively minor) dysphoria

thank you for reading this. thank you for your writing. i hope i come off as sincere and with respect.

I'm glad you find our writing thought-provoking. And yeah, first of all, I want to say that I empathise with your feelings--I think a lot of queer people struggle with existing legibly, because queerness is made illegible by the patriarchy. So your "what's even the point??" question makes sense.

Because I don't know you, I'm going to have to make some assumptions and answer from multiple angles, sometimes over explaining myself, because I don't know what baseline you're coming from. I hope that's okay.

Firstly, transition can actually change the way people gender you, even in places where trans-ness is very invisible. But based on what you wrote, I'm going to assume you're dissatisfied with simply shifting your perceived sex from woman to man or vice versa. Secondly, if you have physical dysphoria, addressing that will help you even if no one else on the planet recognises that as anything of importance. It's still your body to live in 24/7, and you'll be happier if you like living in it.

When it comes to the function of patriarchy, you probably understand that Talia and I talk about the overarching emergent system. Its details differ by location and culture and subculture--the core large-scale tendencies stay largely the same, but their expression and severity changes. More to the point, not all people follow patriarchal prescripts all the time or at all. So, an environment that does not denigrate you because you call yourself dykegender, and that does not treat you or women like would-be broodmares, is possible--I can attest to that from personal experience. Even if people in such an environment don't understand what your specific gender means, trust me they are capable of not treating you like shit. You are not submitting yourself to the judgement of the entire world at all times, and you do not need to measure the worthiness of your actions by the worst treatment you get or might get.

In other words, finding friends and community with people that do see you is possible--they exist, you're reading essays by some of them. I will not deny that there will still be people that meet you with confusion and hostility, but to say that their existence makes the entirety of your being a lost cause is a bit fatalistic. I feel like the good times we have in our queer communities, big and small, are not less worthwhile or fulfilling because of the suppression we face outside.

Lastly, I'm going to give you advice that you might scoff at, but hear me out. The thing with writings about social constructs of patriarchy and disability and so on is that they're not good at inspiring contentment and affirmative happy fun times. That isn't their purpose. But human beings need some amount of affirmative happy fun times, especially in crisis. That leads to some human beings sticking their heads in the sand and never emerging to face reality again, but you seem to have the exact opposite tendency.

So I will recommend that you seek out lesbian genderfucky fiction in whatever way you prefer to consume fiction. Talia and I both write that occasionally, but this isn't a plug and I don't know what you like. Regardless, the psyche is a muscle that needs rest, and escapist and cathartic fiction is a form of rest in which your mind gets to try on different realities and experience them in a safe environment. And, in seeking out people that create fiction resembling the kind of worlds you'd like to live in, you can also connect with people that also enjoy that fiction--meaning, they're probably like you, and will understand you. This isn't per se about fandom, but rather shared dreams and aspirations and communities. Even when you're isolated in a terrible situation IRL, that can give you solace for the moment and eventually strength to try and change your circumstance--and friends who can help you do that, including materially.

[uncanny-tranny]

The interesting thing about medically transitioning is how you might just be treated with the wrong framework.

When I get my hormone levels checked, for instance, they check it against the wrong type of person, so everything is flagged. Did you know that testosterone encourages hemoglobin production? Well, my hemoglobin is perfectly in line with male levels, but my levels are checked for the wrong endocrine system. Before I realized this, I was really confused as to why my hemoglobin was two grams over the range given, and was confused as to why that happened, and worried about if I should be worried about that. But it was a normal consequence of my testosterone levels, which are also flagged though they are well-within the range that is typical for my age and health categories.

The way we treat and measure for trans people and trans patients will affect the treatment and education they receive. There are ways in which hormones especially can influence how one's body operates, and with that in mind, you also have to change the way you interact with a trans person. With my testosterone levels, if you were to measure them against the incorrect endocrine system, you would fail to treat me in reality - that being the way my body has changed and maintained homeostasis since being on T.

[transmutationisms]

hi! you posted recently about conceiving of your transness as a series of decisions about how you move through the world leading it to be more appropriate to be labeled "man." [paraphrasing and not trying to imply anything tonally!] i was wondering if you've always conceived of your transness this way, or if there was a moment where the decisions model seemed more appropriate to you? I ask because the discovery-of-a-true-self model is so prevalent and im wondering how you were able to divorce yourself from it

easy answer -> i had practice at this first thinking thru it wrt sexual orientation. i spent a long time as a tween tormenting myself about discovering my True Deep Down feelings & desires & it got me nowhere & then i had gay sex & planned to continue doing it & thought oh well i guess it's a bit miscommunicative to call myself straight at this point. actually, talking about sexuality outside the born this way, deep down inner self model is one of the first things i widely pissed this website off about way back in the day as a 17 y/o on my first account lol

harder answer -> i don't put stock in the idea of a true self or deeper self or unified self at all, i think these are basically fictions that have varying heuristic value in daily life but they mean nothing to me in terms of any discovery process or internal narrativisation of my life. i don't make decisions based on language boxes that i fit into, i make decisions i want to make & then accede to approximating the significance of those decisions via language when i need to convey information to people who aren't me. transness & transition are just continuous w that, & frankly if i had been thinking of gender as something philosophically prior that i had to discover within myself then i'm confident i would not have transitioned at all. it's not a useful framework to me. what started me on [what i now describe as] transition was literally just making a decision about one specific surgery & then thinking hm yeah actually once i eliminate that source of discomfort there are also other things i might want to change about my life & appearance.

[who-is-page]

My transspecies, non-alterhuman systemmate has asked me to post a reminder that for some transspecies folks, "[physically] transitioning" is not necessarily an applicable framework to approach the term in.

In her case, she uses it because she is literally a dragon arguably trapped in a non-dragon body. She's dragon 100% of the time, but she's only even partially or theoretically human when she chooses to front-- an optional secondary species experience, not an integral one. She is, as far as she is concerned, a dragon and has always been a dragon. She's a dragon first and foremost. There is nothing for her to permanently transition from. She also finds it degrading to imply that the legitimacy of her draconity hinges entirely on how (and if) she is perceived by strangers, and her willingness to be scrutinized in the first place. This is, in her own words, a rental home-- it's not her. Her legitimacy as a transspecies dragon doesn't hinge on raking the leaves off the driveway or painting her walls exterior walls beige. As she says, the alterhuman community might occasionally act like an overbearing HOA, but it doesn't actually have the power of one.

The term also exists outside of the alterhuman community, and it is not the alterhuman community's vocabulary to define or limit. Alterhumans, at least in her personal experience, have been at the forefront of telling her not to use the term (and that no-one should ever use it, in her spats back on Kinmunity and Facebook and etc. in the 2010's). In her mind, this is just another iteration in a long timeline of alterhumans trying to be the sole arbiter of a term that doesn't belong to them, just to tell her that she can't use it.

And on the flip-side, as an alterhuman myself, I also want to point out that per the 2021 Nonhumanity and Body Modification/Decoration survey (500+ participants), almost 42% of participants had body mods. 1/3rd of nonhuman folks with body mods specified that they had mods because of their nonhumanity. Of the participants who did NOT have body mods, half of them said that they planned to in the future.... and of those individuals, a whooping 75% said they wanted future body mods for reasons related to their nonhumanity! So a majority of people planning on future body mods in our communities planned on getting them for nonhuman reasons.

This is all to say that non-transspecies nonhuman alterhumans can and do engage in physical or outward transitioning without using the term transspecies, in the same way transspecies individuals may or may not actively physically transition or externally transition in a public, notable way. It's important to recognize both ends of the spectrum, not just because it's ahistorical to argue they otherwise don't exist, but also because the moment you require someone to be physically, publicly, noticably transspecies is the moment that you put a monetary and social barrier in the way of the term.

Not all people can afford body modifications or decorations. Not all people are in spaces where they are safe enough to be publicly transspecies. Especially right now in history, where the term "transspecies" and transspecies identities are being mentioned in legal legislation. We cannot realistically have obstacles in our communities that rely on people putting themselves in unsafe situations in order to count and be included, and it's important that we're aware of the potential overstep into that territory with what we say. Sometimes in Internet arguments it's easy to put blinders on-- but we need to keep the real-world implications of the things we say or do online in our minds in these discussions, too.

[beforetimes]

what's interesting to think about with female!shen jiu is that if we work with the assumption that shen yuan is still a man, then we end up with! a similar performance of gender as there is in shakespeare's 'twelfth night.' where you have the paradox of a boy actor playing a woman who's pretending to be a man. you don't have quite as many layers with shen qingqiu, of course, but you do have shen yuan, a man, playing as shen qingqiu, peak lord and woman, while also? conforming to this role instead of actively rebelling against it because i'm working with the assumption that shen yuan wouldn't immediately try to transition amid the plot because of the glaring issue of luo binghe trying to kill him one day.

so we have a character conforming to the social lifestyle of a woman in a position of power while dealing with the changes in their relationship with the people and world around them as they navigate this new land doubly over; once because it is literally a novel come to life in a fantasy setting and twice because shen yuan has only lived as a man. though if you look at the framework of twelfth night, then you get the same questions of queering gender when you consider the meta of the stage production on top of the in-story disguise using gender. which also brings in judith butler's theory of gender which (very very paraphrased) posits gender (and sexuality, though that's more in line with adrienne rich's compulsory heterosexuality) as a performance that needs to be repeated to justify itself.

basically, would shen yuan gradually begin to see his gender as something more queer than the boundaries of 'man' and 'woman'? would his obliviousness prevent him from doing so? would his performance as female!shen qingqiu create a situation similar to the last act of twelfth night where the confusion is in part cleared up but the issue of gender is never solidly given a clear conclusion?

for people who haven't read twelfth night, it's a play about a woman named viola who disguises herself as a young man named cesario and becomes apart of the duke's inner circle before eventually falling in love. there's a comedy of errors-esque aspect to it at the end because she has a twin brother but the short of it is that when her identity is cleared up at the end, she never entirely sheds the role of a man (literally! she keeps her costume as a page on while her maiden's robes are referenced! and it's said that she'll get them later but we all know if something is supposed to happen off-screen it might as well not have ever happened at all) and when she leaves off stage with the duke, he calls her as cesario rather than viola—'for you shall be while you are a man.' while also saying 'but when in other habits you are seen, orsino's mistress and his fancy's queen.'

(there is also an interesting aspect of sexuality as fluid thrown in the mix when she gets courted by a noblewoman in the middle of the play while the woman is under the impression that viola is a man. which could also carry over to shen qingqiu in this au. but that's a bit much for this post i really meant for it to be short lol).

do you see where i'm getting at with this? if shen yuan never gets the chance to have his own 'system reveal' and we carry over into the epilogue with the dilemma of his gender unresolved, can we assume that he could have an arc similar to viola in respects to at the beginning having a very strict view of the gender binary and wearing gender as a costume to eventually queering himself entirely?? if that makes sense.

i just think! that there is so much opportunity to get into the meta aspect of the female!shen jiu au and i think that. it falls in line with a lot analysis surrounding twelfth night and judith butler's paper on gender performance. i meant for this to be a short post because like. when i mentioned i wanted to make a long post about female!shen jiu/shen qingqiu this is not what i had in mind. but i hope this makes sense. i am spitballing off the top of my head lol.

[wayfire-official]

Initial Post

alright, welcome to the definitely 100% official Wayfire gimmick blog.

I plan on actually posting about Wayfire tho. in case you haven't heard about it yet, "Wayfire is a 3D Wayland compositor, inspired by Compiz and based on wlroots", and it's pretty dang sexy if you ask me.

i currently still use Hyprland, but want to use this blog to document the transition over to a new Wayfire based setup. Here's my current one:

I plan on replacing a bunch of components with ags/Astral, a framework for creating desktop shell with gtk widgets on Wayland using Typescript.

I will also look into maybe switching theme from Cattpuccin over to Rose-pine, since their light variant is much nicer. Oh yeah, i might go light mode because that's what professionals like me prefer.

I'm currently still a bit bussy tho, so until I'm able to get some actual work done on the setup I'll probably be doing a little more gayposting, with the occasional software-focused post, much alike the rest of your favorite Linux gimmick blogs.

[blessedarethebinarybreakers]

I’m a transfem Christian, and sometimes I worry that I’m twisting Christianity to suit my politics and views rather than the reverse. I was raised as a Southern Baptist and left for the Episcopal Church, with the conservatism of the former church being a large reason for my departure. I really don’t want to have to chose between either being able to transition and being a good Christian, but I’m so worried that I’ll have to make that choice.

Hey there, I am so sorry for the delay in responding to this. I don't for a second believe you are "twisting" Christianity to suit your views by living into your true self:

Jesus tells us that we can know a thing by its fruit — if the fruit is good, the tree is good; if the fruit is bad, the tree is bad (Luke 6:43-45; Matthew 7:15-20).

What are the fruits of transition? Joy, community, reconnection with your own body? Life?

What are the fruits of the things preached by ultra conservative churches? Hatred, fear of difference, violence? Deportation instead of love of stranger, judgment instead of mercy, control via terror instead of liberation through God's love?

Near the end of this webpage of mine about a liberatory framework for reading scripture, I address the accusation that queer Christians are just "reading into" the Bible what we want to see. To sum it up, I agree that all people bring our biases to the text — heck, the biblical authors brought their own biases to the text!

“The truth is, you can bend Scripture to say just about anything you want it to say. You can bend it until it breaks. For those who count the Bible as sacred, interpretation is not a matter of whether to pick and choose, but how to pick and choose. We’re all selective. We all wrestle with how to interpret and apply the Bible in our lives. We all go to the text looking for something, and we all have a tendency to find it." - Rachel Held Evans

Many theologians say that when we accept both our own biases and the biases of the people who wrote, edited, and compiled the books of the Bible, the best way to determine what is Divine in scripture is to follow The Rule of Love:

"Any interpretation of scripture is wrong that shows indifference or contempt for any individual or group inside or outside the church. All right interpretations reflect the love of God...for all kinds of people everywhere, everyone included and no one excluded.”

- Shirley Guthrie

The webpage offers more details about this way of reading the Bible, if you are interested. But at the end of the day, the main thing I hope you can come to believe not only in your head but in your heart and your body is that you are beloved. That God created you exactly as you are with purpose and delight. That you have vital gifts to share with the world that the Body of Christ is not whole without.

If you need further assurance through theology, I invite you to check out Austen Hartke's Transgender and Christian YouTube series.

You may also find Rev. Nicole Garcia's story encouraging; she's a trans pastor who once said that she has experienced two vocations in life: one to ordained ministry, and one to being a woman.

God is calling you, too. I pray that you can feel Their presence and love in your life -- even when it's hard to believe in it yourself. <3

(For more, I have a trans tag and an affirmation tag and trans women tag and also an FAQ you might like to peruse through)

[literaryvein-reblogs]

May i have some advice on writing a trans-masc character? Like internal and external conflict and how to tackle them properly?

Writing Notes: Transmasculine

Transmasculine

A term used to describe people who were assigned female at birth but identify with a masculine gender identity more than a feminine gender identity.

This term is not interchangeable with trans man, although trans men may identify as transmasculine.

Can also be used to describe gender expression or as a gender identity in its own right.

“This term includes non-binary people, gender fluid people, genderqueer people—anyone assigned female at birth whose gender falls in the more masculine range,” Jo Eckler, PsyD, a licensed clinical psychologist based in Texas and author of I Can’t Fix You—Because You’re Not Broken, said in a 2020 interview with Health.

“The term transgender is often used as an umbrella term that encompasses anyone who does not identify with the gender they were assigned at birth. So trans men and transmasculine people are both transgender.”

Transmasculine is an adjective sometimes used to describe transmen, as in “transmasculine activist.”

Matthew Heinz (2016) uses the term ‘transmasculine’ to: "loosely describe people who were assigned to the female sex at birth, who do not perceive this sex designation to be an appropriate representation of their gender or sex, and who may identify as AFAB (assigned female at birth), affirmed male, bi-gender, boi, boy, FAAB (female assigned at birth), f2m, F2M, female-bodied man, female-to-male (FTM), guy, M2M, male, male-identified, male of centre, man, man of transgendered experience, man with transsexual history, new man, non-binary guy, trannyboi, transboy, transfag, transguy, transmale, transman, transmasculine, or transmasculine-leaning."

This is not meant to be an exclusive list of the identity labels transmasculine individuals may create or select to describe themselves, which vary greatly in meaning and usage (Bhanji 2012; Diamond & Butterworth 2008; Norwood 2012; Spencer 2014).

The Transgender Emergence Model

Created by counselor and social worker Arlene Istar Lev in response to the lack of a theoretical framework to guide work with transgender clients in therapy (Lev, 2004).

The framework is comprised of 6 stages and is linear in structure, but allows for fluidity or movement between stages.

This model was one of the first attempts to create a model to describe the transgender identity development process.

Stage 1: Awareness

This stage is often marked by distress as the person comes to terms with a range of emotions and thoughts

Stage 2: Seeking Info/Reaching Out

Outreach for support and knowledge regarding gender identity

Connections are made to other transgender people to learn about their process and to discover additional supports

Stage 3: Disclosure to Significant Others

Disclosing one’s transgender identity to significant people—partners, family, friends, etc.

Developing additional support networks and navigating the challenges and responses of disclosure

Stage 4: Exploration: Identity and Self-Labeling

Exploring the numerous iterations of gender and becoming comfortable and owning the gender identity that is right for the individual

Stage 5: Exploration: Transition Issues / Possible Body Modification

Exploration of gender confirming interventions such as hormones, top or bottom surgery, and exploring specific expression of gender

Self-advocating and the ability to navigate gender identity and expression as one, while also challenging the world to acknowledge and respect one’s identity

Stage 6: Integration: Acceptance and Post-Transition Issues

Transitions begin and may be ongoing—hormones, hair removal, etc.

Acceptance has been acknowledged and the individual is living life having integrated and synthesized their gender identity

An example of a transgender person who has reached stage 6 might be a transmasculine college student (assigned female at birth) who begins taking testosterone and undertakes chest reduction (top) surgery in order to live full time as a man.

LIMITATIONS OF THIS MODEL

It focuses solely on gender identity development.

It does not offer a unified theory of sexual and gender identity development, even though these two aspects of identity are often intertwined and students may experience development of both simultaneously.

Stage Model on Transgender Identity Development

One of the first developmental models for transgender identities posited by Devor (2004). Within his model, Devor describes 14 linear stages in which the individual can progress through in order to develop a sense of identity pride.

Stage 1: Abiding Anxiety

Stage 2: Identity Confusion Regarding Originally Assigned Gender and Sex

Stage 3: Identity Comparison of Originally Assigned Gender and Sex

Stage 4: Discovery of Transgenderism

Stage 5: Identity Confusion Regarding Transgenderism

Stage 6: Identity Comparison of Transgenderism

Stage 7: Tolerance of Transgender Identity

Stage 8: Delay Before Acceptance of Transgender Identity

Stage 9: Acceptance of Transgender Identity

Stage 10: Delay Before Transition

Stage 11: Transition

Stage 12: Acceptance of Post-Transition Gender and Sex Identities

Stage 13: Integration

Stage 14: Pride

Broadly, this model posits that individuals begin the developmental process by experiencing anxiety and confusion over their gendered behaviours and compares them to others with the same assigned sex.

Similar to other models, the individual attempts to seek out greater belonging within the transgender community to affirm and accept their identity, however prior to doing this they may wish to make adjustments within their interpersonal environment so that they’re surrounded by individuals who are also accepting of a transgender identity (disclosure of identity may also follow from here).

The last stages of Devor’s model explore the notions of transitioning from one gender to another, and end in pride of identity.

That is, in order to re-affirm an individual’s identity with their gender, they may seek to transition from one gender to another, in either (or both) a social or physical sense, in order to fully accept and feel pride with their gender identity.

LIMITATIONS OF THIS MODEL

Although Devor’s (2004) model posits a comprehensive approach to transgender identity development, he clarifies that there could be multiple pathways within the model that transgender individuals can progress through.

Moreover, he notes that this model will not fit every transgender person or other gender-diverse individuals, such as those whose gender identity falls outside of the binary of male and female (for a discussion on other TGD development models, see Diamond et al., 2011).

Some aspects of Devor’s model might be applicable to these individuals, such as initial confusion and comparison of identity, whereas other stages (such as the transition stages), might be only applicable to the binary concepts of male/female gender-diversity.

However, an adaption of these transition stages within this model for gender non-binary individuals might be acceptable (e.g. these individuals might still transition from a binary gender identity to a non-binary gender identity from a social and cultural perspective).

Given the scarcity of research on the identity development of gender non-binary identities, future researchers should consider how models, such as Devor’s (2004), are adaptable to other gender-diverse individuals.

On Media Representation & Portrayals

Media rely on stereotypes to tell stories, especially when the topics deal with novel representations. At issue is the limited number of transmasculine characters, along with outdated tropes.

According to Dry (2019), Hollywood is still “figuring out what to do with trans male characters.���

Billard (2016) credited the invisibility of transgender men to the lack of shock or intrigue given to transgender women.

In its depictions, television teaches that young transmasculine characters are less scandalous than transfeminine characters, which is understandable given the more acceptable “tomboy” over the “sissy.”

New Amsterdam (2018) does a significantly more thorough job of explaining the transition of a transmasculine character than other medical dramas, which often focus on the surgical aspect. In the episode, transgender youth Shay’s parents describe how depressed he had been and how after he socially transitioned, he started smiling and making friends.

Heinz (2016) explained traditional transmasculine narratives in the following stages:

emergence of trans consciousness,

severe distress,

treatment of the condition, and

resolution of the distress and “integration into normative society” (p. 104).

The severe distress aspect is likely presented in 2 forms: others’ judgments and one’s own perception that they need to be “fixed.”

The “wrong body” trope, according to Halberstam (1998), describes an error of nature “whereby gender identity and biological sex are not only discontinuous but catastrophically at odds.”

Heinz (2016) added, “If one is trapped in the ‘wrong’ body, then one’s condition needs to be ‘righted’” (p. 89), which then leads to the third stage of altering the body through surgery and hormones.

This “wrong body” trope is mainly found in older series, such as The L Word, Degrassi, and The Fosters.

It no longer appears after 2015.

Instead of “wrong body,” Ian Harvie jokes in his comedy special, “I just feel like this was the right body. I just made some modifications to it.”

Interdisciplinary artist and film-maker Jules Rosskam (2010), ponders whether the system of representation itself precludes an ‘ideal’ trans representation in the media:

"Perhaps we can agree that we will not expect one person, one film, one story to represent the vastly different, extremely complex and beautiful variety of our lives. And, that no matter how much we disagree or dis-identify with the version of trans being represented, we must not engage in practices that attempt to silence certain voices, in order that ours be heard."

Sources: 1 2 3 4 5 ⚜ More: Writing Notes & References

If drawing from personal experience isn't possible, more important than all of this research is to speak with and listen to transmasculine people in our lives. Hope this helps with your writing!

[onecornerface]

On "gender fraud" and against the "Real Identities" defense of trans people

Trans people are often accused of committing "gender fraud." Sometimes this accusation is made in the sexual context, e.g. "tricking" a cis straight person into having "homosexual sex." And some politicians are now aiming to make it a "gender fraud" crime to use gender identifications (in documents or other official contexts) that differ from assigned natal sex. There is also a popular longstanding trope that depicts transfemmes in particular of being deceivers (cf. scholarship by Julia Serano and Talia Bettcher).

A common rebuttal to the "gender fraud" allegation is what I'll call the "Real Identities" defense. According to this view, trans people "really are" the genders they self-identify as, so they are not committing fraud. I disagree with this argument. In fact, I think this argument is bad for many trans people.

First, many trans people do not have a clear or stable conception of their own gender identities, or they take a long time to reach such a clear and stable conception. Many of today's trans men will identify as nonbinary in ten years, and vice versa. Many of today's femboys will identify as trans women in ten years, and vice versa. The Real Identities defense privileges the subset of trans people with long-term stable gender identities (or conceptions thereof)-- and discriminates against the subset of trans people whose gender identities (or conceptions thereof) change over time. Moreover, young trans people are likely to experience more such changes, so the Real Identities defense is likely ageist.

Second, many trans people have gender identities that are not readily communicable to cis people or to mainstream gender conceptual frameworks (or perhaps even to other trans people). Some transfemmes do not readily identify either as trans women or as nonbinary in a straightforward way. But they might need to oversimplify their gender identity to "woman" or "nonbinary" to make it intelligible to cis people-- but in a possibly misleading way. The Real Identities defense implies they will be at perpetual risk of committing "gender fraud" if they choose the "wrong" form of oversimplified communication to cis people-- even when such oversimplified forms of communication are their only options.

Third, for a wide variety of reasons, many pre-transition or non-transitioning trans people are not open about their trans status, and they purport to be cis people. The Real Identities defense implies that many closeted trans people commit "gender fraud" by failing to come out as trans. But that's ridiculous. People obviously have a right not to come out as trans. So either this isn't gender fraud, or gender fraud is permissible after all.

A further problem is that it is not clear what it means to say that trans people's identities are real-- and it is not clear that there are knock-down arguments in favor of the claim that trans people's identities are real. The Real Identities argument against "gender fraud" allegations appears to hold the rights of trans people hostage to questionable metaphysics and obscure gender theories. Is ethics really so strongly downstream from metaphysics and linguistics? I doubt it.

The better argument against "gender fraud" is that trans (and other) people have strong presumptive rights of privacy to facts about their own biological, historical, psychological, and ontological status. Under most circumstances, cis people and institutions do not have a right to know these facts.

A similar argument was made by Florence Ashley, who also argues against what I've called the Real Identities defense in the context of "gender fraud" and "rape by deception" allegations when there is nondisclosure of trans status when having sex. They make a rigorous defense of trans people's rights to privacy.

[velvetvexations]

@trans-androgyne made this lovely post that spurred me to have thoughts about how their second point also applied to transfems but I didn't wanna derail theirs so I decided to make my own post.

Transitioning being a pro-feminist move applies to trans women as well. Gender abolitionists want to get rid of gender but in practice mostly seem to want to just go back to not considering it separate from sex and otherwise keeping such clear lines between one or the other* that gender would be the only possible result. Like, the feminist future is one where anyone can undress in front of anyone, not where we recognize that women are weak prey animals that need to be kept separate from their natural predators.

So like, it's said that trans women further the patriarchy because they associate things like the color pink with womanhood. This is an understandable perspective that appears logical on the face of it, but dig deeper. When you say pink is a woman's color, and liking the color pink - to vastly simplify the many things that goes into recognizing a desire to transition - means you must be a girl, the implication is that there is an inherent link between womanhood and the color pink. But you're missing the forest for the trees, because the actual idea at play here is that whether or not you're associated with the color pink is no longer decided for you at birth!

Naturally the counterargument is that plenty of women throughout the world and history is that plenty of women have gotten by without liking the color pink, yet not categorizing themselves as a man. GNC cis women have a long, storied history, and in this modern age are especially prominent. They are not men, or non-binary, simply because they dislike pink.

However, cis women that are gender conforming exist literally everywhere you look. Performing femininity is not at all a trans thing, and radical feminism has had a ton of conflict with cis women who shave their legs, enjoy makeup, and things like that.

But cis women, you might say, have expectations of femininity thrust upon them. Isn't it uniquely bad of trans women to choose to define their womanhood that way?

That might be the case except that a lot of trans women are also GNC as well. Literally if you saw me you'd be like "that's a gender conforming man."** It's not only about separating gender from sex, but rendering it a totally meaningless form of personal expression. That doesn't mean erasing, trivializing, or appropriating anything about cis women, but I think it feels that way to many because they have a hard time getting away from terms like "woman" meaning what it traditionally has in the past. TIRFs*** take a stab at the linguistic evolution, at least, but otherwise still see everything the same way, and will often use words like "male" and "female" to directly refer to sex specifically despite the synonymous associations they have that make trans people still reject that kinna labeling**** even before you get into the actual ideological stuff that most trans people of either assigned sex reject.

But I think you need to have both. I think a gender conforming woman who has a penis goes to show that that gender role is not defined by having a vagina, nor is having a vagina defined by that gender role. Then, on top of that, you have GNC trans and cis women alike doing whatever the fuck, breaking down the idea that a woman is one thing in particular not only regarding sex but also in how they exist in society.

*ignoring for now that even sex isn't a binary; I would love if an intersex person could please add on addressing that if they felt they had anything to add

**until I get my breasts, anyway, after which I'll look like an otherwise gender conforming man with breasts

***distinct from TRFs, TIRFs are the ones who reskin TERF frameworks with trans validating language

****I consider myself male and specifically because of my body, but this is personal to me because my identity is based heavily in a lot of archetypical stuff that doesn't play a factor in the identity of others; one way to view it is that I like to use a certain shade of purple because it was used in a lot of paintings that inspired me, but other people use other shades of purple because they were inspired by different things that come at their self-portrait from a different angle

[thebiscuitlabryinth]

First and foremost, Welcome back!! I'm so happy to see and hear from you again!!!

Secondly, I'm curious since you said you've been writing a very long time, but do you have any tips for less experienced writers(like myself)? Your writing is incredible and has frankly inspired me to try my hand at it, but figuring out where to start is proving to be a challenge for me..

I'm happy to be here!! I'm not sure how helpful my tips will be, since i've never been asked for advice before and i never kept strict tabs on my own development, but i'll do my best!!

The first hurdle is always finding motivation and inspiration to write, and unfortunately that hurdle will always pop up regardless of how long you've been writing. The only tip I can give for that is to write for yourself! I've said it before, but my driving force for writing is usually because I want to read it back myself. Specifically, I mean this in terms of concepts, AUs - anything you get an idea for, even if it's silly or self-indulgent, go for it! Writing fanfics is a great way to develop writing skills, partly because you already have character templates to work with so you can focus on the act of writing itself rather than crafting a whole new character, and partly because you're usually already pretty passionate about it right off the bat! Plus, as long as the fandom isn't too small, there's always other fans to draw inspiration from.

It's gonna feel clunky and that's okay! A lot of my earliest works were collections of short scenes cobbled together with a dozen scene breaks - elegant transitions can come later. The most important thing is to write at all, and get comfortable with using the language. The overarching flow is secondary to the individual scene.

Similarly, don't set the bar too high in terms of length or complexity or you'll get discouraged. Writing stamina is something you have to build up! I started off barely managing to write one-shots of 1,000 words at most, and now I'm capable of novel-length stories. We all have to start small!

Focus on the basics to begin with. Specifically, dialogue and movement, because those are the framework of writing a scene, like how a script primarily has lines and stage movements with only brief setting and supplemental descriptions. Detailed description is fun, we all know I love it, but it stagnates if you don't have a good grasp on dialogue and action to move it forward, if that makes sense. Once you feel comfortable with them, you can play around with more elaborate description, and eventually it'll all come naturally!

Now, this one might be a more biased one since, full disclosure, I'm an English Language and Literature student, but I'll mention it anyway: develop your interest in language itself. This is just from personal experience, but I think once you start to appreciate the use of words themselves rather than just the end goal of the story, it makes you love the process of writing itself, and that, in itself, makes you keep writing! Things like vocabulary and rhythm - when I stumble on a word I really like in a passage, I'll usually reread it a couple times to remember it, and reading aloud is good for getting a sense of pacing and a sense of the words themselves. All my fics go through at least one dramatic reading by me before I consider them good to be posted! If you like a work, try and figure out what it is about the language itself you like, and then you can try and replicate it later on.

and that's all i have for now! all this said, writing is a very personal thing, so I don't think there's really a right or wrong way to do it as long as words are getting on the page. like most things involving creativity, you have to keep trying until you find a method most comfortable for you. i know that can be the most infuriating thing to hear, but all you can really do is keep pushing forward and eventually you'll get there!

[mywitchyblog]

Permashifting and Respawning: An Analysis of These Advanced Shifting Concepts

Permashifting and Respawning: An Analysis of These Advanced Shifting Concepts

Introduction

Masterlist :

In the realm of shifting consciousness and altering perceived realities, two concepts have emerged as significant subjects of interest and debate: permashifting and respawning. These advanced shifting techniques, while rooted in imaginative and theoretical frameworks, have captured the attention of various communities seeking to explore the boundaries of consciousness and personal reality.

Permashifting refers to the idea of shifting one’s awareness into an alternate reality or state of being for extended periods or permanently while still retaining awareness of the original reality. Respawning involves a process of transitioning to a previous state or reality after experiencing a form of shift or transition, often tied to deeper spiritual or reincarnation practices. Both concepts have sparked intrigue and controversy, challenging traditional notions of reality and consciousness.

This essay aims to provide a comprehensive analysis of permashifting and respawning, delving into their definitions, mechanics, applications, and implications. By exploring the ethical, philosophical, and practical dimensions of these concepts, we seek to understand their potential impact on individuals and society. Furthermore, we will examine the perception of permashifting and respawning within various communities, addressing common misconceptions and controversies that surround them. Through this exploration, we aim to illuminate the complexities and nuances of these advanced shifting concepts and contribute to a more informed and open dialogue on their possibilities and limitations.

TagList of people who either could be interested or that i found info from their page and im crediting them :

@ixzotica, @ieatmoonrocks , @shiftinghoe , @shiftersroom , @lizzy4president

Disclaimers : Read the post fully if you have any question dont hesistate to ask and this is also from my persceptive it might not align with yours and it is okay.

I. Permashifting

A. Definition and Fundamentals

Introduction to Permashifting

Permashifting is a concept that originates from the broader discourse on consciousness and the exploration of alternate realities. The term "permashifting" refers to the theoretical ability to shift one’s awareness to a different reality or dimension permanently or for long periods while maintaining awareness of one's original reality. This concept is often discussed in the context of reality-shifting communities, where individuals explore the potential to alter their conscious experiences beyond the confines of their current reality. The idea is rooted in the belief that multiple realities or dimensions exist simultaneously and that it is possible for a person to relocate their awareness from one reality to another for an extended period.

Mechanics of Permashifting

The mechanics of permashifting involve several key elements that proponents believe facilitate the transition of awareness. At its core, permashifting requires a deep, meditative focus and a strong intent to shift from the current reality to the desired one. Techniques often include visualization practices, scripting of desired outcomes, and the use of affirmations to reinforce the intention to shift. Unlike temporary shifting, which might be likened to a lucid dream or a temporary altered state, permashifting aims for a long-term relocation of awareness. This requires not only mental preparation but also a belief system that supports the existence and accessibility of alternate realities. Importantly, individuals maintain awareness of their original reality and can choose to shift back, highlighting the flexible nature of this concept.

B. Applications and Implications

Practical Applications

While permashifting is primarily discussed in theoretical terms, its potential applications, if proven , could be transformative across various fields. For individuals, the ability to permashift could offer opportunities for personal growth and fulfillment by allowing them to inhabit realities that align more closely with their desires and aspirations. In the realm of therapy and mental health, permashifting could provide alternative avenues for individuals seeking escape from trauma or emotional distress by relocating to a more supportive and nurturing environment. Furthermore, the exploration of permashifting concepts challenges our understanding of reality and consciousness.

Ethical and Philosophical Implications

The concept of permashifting raises several ethical and philosophical questions. Ethically, the idea of permanently or long-term shifting to another reality poses dilemmas regarding responsibility, identity, and the consequences of such a shift on relationships and societal structures. Philosophically, permashifting challenges the fundamental nature of reality, identity, and consciousness. It questions whether identity is inherently tied to a specific reality or if it can transcend physical dimensions. Additionally, the pursuit of permashifting invites debates about the nature of reality itself—whether multiple realities truly exist and if awareness can traverse these realms independently. These questions highlight the complexities and potential consequences of exploring advanced shifting concepts like permashifting.

By examining these aspects, we gain a deeper understanding of the motivations and implications behind the desire to explore and potentially achieve permashifting, setting the stage for further exploration into related concepts like respawning.

II. Respawning

A. Definition and Fundamentals

Introduction to Respawning

Respawning, as detailed in the context of shifting and reincarnation, involves the transference of consciousness and awareness, sometimes referred to as the soul, to another reality or existence. Unlike traditional shifting, which primarily involves the movement of awareness, respawning incorporates a spiritual dimension, aligning closely with reincarnation and the idea of quantum immortality. Respawning is often seen as a deeply personal and spiritual practice that allows individuals to start anew in a different reality, often (according to some beleifs) after fulfilling certain spiritual or karmic obligations in their current existence.

Mechanics of Respawning

The mechanics of respawning are both spiritual and conscious. It involves a process of preparing the mind and spirit for the transition, often through practices like meditation, affirmations, and scripting. Respawners typically maintain that this process is not about physical death but rather about moving one's consciousness to a new reality while potentially leaving behind a "clone" or stand-in in their original reality. This concept is closely tied to spiritual beliefs and practices, emphasizing the continuity of consciousness beyond the physical realm. Respawning is often seen as a way to fulfill one's life purpose and begin a new journey in a reality that better aligns with one's desires and spiritual goals.

B. Applications and Implications

Practical Applications

Respawning offers a unique set of applications, particularly in the realm of personal growth and spiritual exploration. Many practitioners use respawning as a means to escape challenging circumstances in their current reality or to embark on a new life path that aligns more closely with their soul's desires. This can include changing one's identity, circumstances, or even physical appearance. Respawning is often used to heal from past traumas or to fulfill unmet desires in a more conducive environment. The practice has also been linked to creative exploration, as it encourages individuals to imagine and manifest realities that transcend conventional limitations.

Ethical and Philosophical Implications

The concept of respawning raises several ethical and philosophical questions, particularly regarding the nature of life, death, and identity. Ethically, the practice of respawning challenges traditional notions of responsibility and continuity, as individuals navigate the complexities of leaving one reality for another. There are also questions about the implications of leaving behind a "clone" or stand-in and how this affects relationships and commitments in the original reality.

Philosophically, respawning invites discussions about the nature of consciousness and the soul. It challenges the notion of a singular, linear life path and suggests that consciousness can exist and evolve across multiple realities. The practice also touches on ideas of quantum immortality and the multiverse, where all possible realities exist simultaneously and can be accessed through the right spiritual and mental preparations. Respawning emphasizes the subjective nature of death, suggesting that it is not necessarily the end of physical life but rather a transformation or transition to a different state of being.

By exploring these applications and implications, respawning provides a fascinating framework for understanding the possibilities of consciousness and the potential for personal and spiritual transformation. This sets the stage for a broader discussion on community perceptions and misconceptions surrounding these advanced shifting concepts.

III. Community Perception and Misconceptions

A. Perceptions and Misunderstandings

General Community Perception

In the shifting community, the concepts of permashifting and respawning are often misunderstood and criticized, particularly by those who do not fully grasp the motivations and experiences of those who practice these forms of reality shifting. Many critics argue against using shifting as a form of escapism, suggesting that it is an unhealthy way to cope with the challenges of this reality. However, this perspective overlooks the very real struggles that many individuals face in their current lives, such as trauma, mental health issues, and a lack of control over their circumstances. For many, the ability to shift offers a vital means of finding solace, healing, and empowerment.

The criticism that shifting is simply escapism fails to acknowledge the legitimate desire to seek happiness and safety in a reality that aligns more closely with one’s needs and aspirations. Many individuals who turn to shifting have already contemplated far more drastic means of escaping their current circumstances. For these individuals, shifting provides a hopeful and life-affirming alternative to leaving this world through more permanent and peaceful means.

Common Misconceptions

A common misconception is that shifting is inherently dangerous or that it hinders a person's spiritual or personal growth journey. Critics claim that relying on shifting to escape reality prevents individuals from appreciating their current lives and learning necessary life lessons. However, this argument is both hypocritical and dismissive of the very real pain and dissatisfaction that can drive individuals to seek alternative realities.

This reality is often perceived as a blueprint or ultimate standard of existence, yet this view fails to recognize that each person’s experience of reality is subjective and shaped by personal circumstances. For those who have been harmed or marginalized by this world, shifting offers a way to reclaim agency and build a life where they feel respected and valued.

The hypocrisy in the community becomes evident when people judge others for wanting to leave this reality, despite not understanding the depth of their experiences or motivations. Those who deny the possibility of shifting or respawning often do so without considering that other forms of consciousness exploration, such as meditation or lucid dreaming, are widely accepted and even encouraged. This selective acceptance reveals a narrow-minded approach to understanding the broader spectrum of human consciousness and potential.

B. Controversies and Hypocrisy

Hypocrisy in Belief and Practice

The hypocrisy surrounding the criticism of shifting practices is glaring. Many individuals who argue against shifting as escapism fail to acknowledge their own reliance on various forms of escapism, whether it be through entertainment, travel, or other means. Shifting is simply another avenue through which individuals seek fulfillment and peace, yet it is often unfairly singled out and judged more harshly.

Moreover, there is a persistent belief among critics that permashifting and respawning are impossible and that we are somehow "meant" to remain in this reality. This notion is deeply flawed and inherently contradictory. By suggesting that shifting is merely temporary, these critics implicitly deny the legitimacy of shifting altogether, engaging in logical inconsistencies that undermine their own arguments. If shifting is not real or meaningful, then why should its permanence or impermanence matter? This line of thinking reveals a lack of coherent reasoning and reflects an unwillingness to engage with the possibilities that shifting presents.

Additionally, the demand that individuals should "appreciate" or "love" this reality, regardless of their personal suffering, is not only hypocritical but also incredibly insensitive. For those who have endured significant trauma, discrimination, or profound dissatisfaction with their lives, being told to accept this reality feels like a dismissal of their pain. This attitude reeks of privilege and a lack of empathy, as it fails to acknowledge the very real and valid reasons why someone might seek to leave this reality permanently. Telling someone that they must stay and find contentment here ignores the diversity of human experiences and assumes that everyone’s reality is equally tolerable, which is far from the truth.

Addressing Controversies

The controversies surrounding the supposed dangers of shifting are largely based on misunderstandings and misinterpretations. Critics often argue that shifting leads to a detachment from reality or exacerbates mental health issues, but there is little evidence to support these claims. On the contrary, many find that shifting provides a sense of purpose, control, and empowerment that they lacked in their original reality.

Additionally, the idea that this reality is the ultimate blueprint is an oversimplification. Each person’s reality is unique and shaped by their experiences, challenges, and aspirations. Viewing this reality as the definitive version is limiting and fails to recognize the vast potential for exploration and growth in alternate realities.

Ultimately, the decision to engage in permashifting or respawning is a deeply personal one that should be respected. It is essential to foster an open and understanding dialogue that acknowledges the diverse experiences and motivations within the shifting community. By challenging misconceptions and embracing the possibilities of consciousness exploration, we can create a more inclusive and supportive environment for all individuals seeking to navigate their own journeys.

Conclusion

Permashifting and respawning represent advanced shifting concepts that challenge traditional notions of reality and consciousness. While these practices are often misunderstood and criticized, they offer significant potential for personal and spiritual transformation. For many individuals, shifting provides a vital means of finding solace, healing, and empowerment in the face of challenging circumstances. By examining the mechanics, applications, and implications of these concepts, we gain a deeper understanding of their potential impact on individuals and society.

Furthermore, addressing the community perceptions and misconceptions surrounding permashifting and respawning allows for a more informed and open dialogue. By fostering a greater understanding and acceptance of these advanced shifting concepts, we can create a more inclusive and supportive environment for those seeking to explore the boundaries of consciousness and personal reality. Through this exploration, we aim to illuminate the complexities and nuances of these advanced shifting concepts and contribute to a more informed and open dialogue on their possibilities and limitations.

[top-tier-brainrot]

THEORY: Is Clancy in chronological order?

Thinking back to Jumpsuit, Levitate and Morph we were blessed with some really smooth transitions between each of these tracks on Trench. So why didn't Clancy make use of the same devices? Why did they seem to dispense with this, when they had done it so successfully before? Well, get ready for theories! I love a good concept album, and I think this counts as one, just due to the way in which it's been structured.

THEORY TIME!!

I propose Clancy doesn't order songs for the best musical transitions, simply because it has other priorities.

Tyler has always focused on putting out music at the closest time to when it is personally relevant. So, in that context, what stood out about Clancy was just how reflective and looking back it seems...

Let's go through the tracks I have incorporated into this theory so far and I'll give you my current thinking on how the tracks link together. I don't feel like I have a good bearing yet on Vignette and At The Risk of Feeling Dumb, but everything else is here!

Overcompensate -

This is the opener which sets the stage for every other track on this album. We start out in the fictional location of Trench, followed by a "wait what, wait what?" - suddenly we are not (he's faked us out!)! Here is Tyler announcing that he is, in fact, Clancy and here is Josh Dun. We definitely aren't in the Trench universe, as Adidas track jackets don't exist there!

Tyler saying "If you can't see, I am Clancy", is effectively him announcing the character we know as Clancy is a retelling of his own life experiences. Mind you, this isn't exactly news, as during Trench interviews, Tyler specified that the Trench narrative was autobiographical:

(Excerpt from "The Only Band in the World" by Ryan Bird, 2024)

What is new is that we are no longer using the fictional framework of Dema and Trench to talk about those issues, as we'll see on the remaining tracks on this record:

Next Semester -

Our first musically offbeat transition is into the track Next Semester (just think of how stark a contrast this is when compared to Jumpsuit -> Levitate). Next Semester has been confirmed by Tyler himself to refer back to an experience at University, before dropping out (no big surprises, the lyrics are incredibly straightforward here!). So, we are pretty early on in Tyler's adult life at this point on the album.

Midwest Indigo -

On the live stream, Tyler discussed that this song was in context of driving back home from school. On genius.com, people there have speculated that the context could be a winter break from University. That would place Midwest Indigo in close proximity to Next Semester, just as it is on the record.

Routines in the Night -

I'm still not sure about this one, but it feels vaguely reminiscent of two songs to me - Run and Go, and Heathens - all tied through the theme of "rooms". "You'll have to watch me struggle, from several rooms away" and "Rooms of people that they loved one day, locked away". In terms of putting things to a possible timeline, Run and Go was written and recorded during the Vessel sessions. Heathens was written after Blurryface (2015) in time for Suicide Squad (2016).

I also feel like "Routines in the Night" is meta for this record as a whole. During the music video, Tyler invites the listener inside various rooms of his mind to take a look around. In each room we find a different issue, much like how each track addresses a specific issue at a specific stage of life.

The Craving -

I don't know what to say about this one yet. My thoughts are all too speculative and the song feels so very personal. Let's just suffice to say that "I hate to put this on her" might make sense leading into the next song. The videos for the music video were taken when Tyler, Josh and Jenna were all traveling around together in the early days, playing smaller venues.

Lavish -

"Welcome to the new way of living"! Through both the lyrics and the music video, a callback to the 2017 Grammy Awards is pretty obvious. The major things I think about are Josh and Jenna shining bright in highlighter yellow, and of course the notorious "bottomless" acceptance speech. As I detailed in a previous post, I think this song contains a disguised diss of their record label, for constraining what they want to do. Of course, this is the song Josh and Tyler are doing a wedding march to live at each concert.

Navigating -

Navigating mentions more recent life events, such as Tyler's paternal grandmother passing away. Navigating is an interesting track because, while they used the music video for lore building, the actual song makes no explicit references to the lore.

Snap Back -

This reflects back on whatever he fixed in '17. So we are ahead of 2017 now.

Oldies Station -

As explained on the live stream, this is the update to where Tyler is today (so circa 2022-2023 presumably, around when the record was being written). We get mentions of more recent life events, such as attending his daughter's first dance recital.

Paladin Strait -

This makes sense as a record closer, because it brings our story up to date. Clancy makes a huge promise - I would swim this impassable body of water for you, and confront my demons head on. Then it leaves us on a cliffhanger with Clancy being once again face to face with Nico.

We have dipped back into "The Lore" TM now, just how the record opened. While the body of the album didn't use lore and instead demonstrated the bravery of confronting topics head-on, for this last bit, we are dipping back into that protective fictionalization, right in time for the last battle which leads me into...

The Line -

Despite being created for the TV show Arcane, there's no way you can convince me The Line isn't lore and relevant to Tyler's story. Just as he has done once before with Heathens for the movie Suicide Squad, Tyler has written something personally relevant which also fits the themes of the media it was created for.

The song deals with the bravery of facing fears you've never faced before, and hard choices which you want to hide from everyone else, which you wish they'd rather not see... Wow. Can't wait for the final battle. Bring it on. I can't wait to see what the "bow" looks like.

I'll be in their corner getting beat to smithereens.

The End?

Ok, so that's it everyone. They may as well have called this album "Tyler" but instead, for a bit of distance, they went for the nom de plume "Clancy". This made sense up until now, as Tyler has wanted that extra layer of safety to the confessional-style lyrics ever since Blurryface. As of this record, I think they've decided to rip that band aid off.

But this isn't "The End" TM, not by a long shot.

We are crossing the line at the moment, so get ready for a new form...