#binary sex - colonialism

[eribent]

condescending posts justifying the usage of "theyfab" through soft language that makes the same exact assumption about AFAB nonbinary people (that AFAB nonbinary people are feminine + cis woman adjacent) that the phenomenon OP is expressly complaining about also makes ("women + AFAB nonbinary spaces") on my dashboard???

disgusting get it out of here it's two sides of the same fucking coin that i'm so sick of seeing as a gender fucky nonbinary person - especially from fuckingggg binary people

[vizthedatum]

Assigned before birth

My mom used to tell me that when I was in her womb, everyone (including her) thought she was going to have a boy.

When she would narrate that, I'd feel a pang of joy... but didn't (or refused to?) know why at the time.

[communistkenobi]

I believe it was the work of legal scholar Florence Ashley where I first encountered this term (it might have also been Serano), but I’m becoming more and more committed to saying “degender” as opposed to “misgender.” like I think the term ‘misgender’ fails to properly identify the mechanism behind the process it describes: misgendering is not an act of attributing the wrong gender characteristics to a trans person, it is an act of dehumanisation. I think the term ‘misgender’ especially gives people much easier rhetorical cover to argue that trans women are hurt by misandry by being ‘mislabeled as men,’ or that they are in fact ‘actually men’ and benefit from male privilege, because the (incorrect) assumption underlying this is that when trans women are ‘misgendered’ they are being treated like men - to follow this line of thinking to its natural conclusion, this denies the existence of transmisogyny altogether, because any ‘misgendering’ of trans women is done only with the intent, conscious or otherwise, to inscribe the social position (and the privileges this position affords) of men onto them, as opposed to stripping them of their womanhood (and thus, their humanity).

The term degendering, however, I think more accurately describes this dehumanising process. Pulling from the work of both Judith Butler and Maria Lugones, gender mediates access to personhood - Lugones says in the Coloniality of Gender that in the colonial imaginary, animals have no gender, they only have (a) sex, and so who gets ‘sexed’ and who gets ‘gendered’ is a matter of who counts as human. She describes this gendering process as fundamentally colonial and emerging as a colonial technology of power - who is gendered is who gets to be considered human, and so the construction of binary sex is a way of ‘speciating’ or rendering non-human the Indigenous and African people of colonized America, justifying and systematising the brutal use of their land and/or their labour until their death by equating them to animals. Sylvia Wynter likewise describes in 1492: A New World View that a popular term used by Spanish colonizers to describe the indigenous people was “heads of Indian men and women,” as in heads of cattle. By the same token, white men are granted the high status of human, worthy of governance, wealth, and knowledge production, and white women are afforded the subordinate though still very high responsibility of reproducing these men by raising and educating children. Appeals to a person’s sex as something more real, more obvious, or ‘poorly concealed’ by their gender is to deny them their gender outright, and therefore is a mechanism to render them non-human. Likewise, for Butler, gender produces the human subject - to be outside gender is to be considered “unthinkable” as a human being, a being in “unliveable” space.

Therefore the process of trans women going from women -> “male” is not “being gendered as a man,” it is being positioned as non-human. when people deny the gender of trans women, most especially trans women of colour, they invariably do this through reference to their genitals, to their ‘sex,’ as something inescapable, incapable of being concealed - again, this is not a process of rendering them as men, it is the exact opposite: it is a process of rendering them as non-human. there is not a misidentification process happening, they are not being “misgendered as men,” there is a de-identification of them as human beings. Hence, they are not misgendered, they are degendered, stripped of gender, stripped of their humanity

[taliabhattwrites]

Transition care is being outlawed and institutionally gatekept the world over.

Trans existence is the reactionary scapegoat du jour, a convenient symbol for regressive ideologues to rally against because we constitute a convenient effigy to burn, an existential threat to the patriarchal ideology of 'immutable', 'biological' sex upon which their 'natural order' (of male-supremacy and misogynistic exploitation) is founded.

During a cultural moment where the right's intentions to directly attack bodily autonomy and non-heterosexual, non-reproductive modes of existence are being plainly stated, where the nativist and natalist violence upon which states and their colonial orders are founded is being made most explicit, the response to this overt declaration of war on our ability to do what we will with our bodies is ... non-existent.

Feminism is being thoroughly repudiated by the left, by advocates of collectivization and queer activists alike. The "male loneliness crisis" is spoken of as our most pressing cultural issue, eliding the reactionary turn among men who are responding to deepening capitalist contradictions by demanding their patriarchal entitlement over women's labor and bodies. Trans people's existence is considered a luxury belief, established and proven healthcare is called 'experimental', and we are perceived as affluent eccentrics seeking novel forms of costuming rather than a thoroughly brutalized, impoverished, and stigmatized demographic sinking further and further into the margins.

Conservatives who rail against abortion and no-fault divorce now claim the label of "women's rights" because they also call for the eradication of transsexuality. The connections between the opposition to trans existence and women's political and economic independence are obvious, but no one is making them.

We are not organizing a robust, materialist, ideological opposition to this reactionary backlash on the basis of bodily autonomy, the emancipation of marginalized genders, or the right to exist independently from patriarchal structures such as the nuclear family.

We are arguing with each other about validity, about whether it's "biologically essentialist" to observe that society enables men to exploit women, and about whether anyone who speaks plainly about misogyny is a "TERF".

I stand here seeing things get worse for my sisters and my siblings, cis and trans and non-binary and intersex and queer and even heterosexual and more, watching us devour each other while working class men settle for dominion over their wives and families in exchange for being compliant for their bosses, and I wonder if we'll realize what must be done before it's too late.

I don't know. I don't have an answer for you.

At least, not a good one.

[decolonize-the-everything]

I think I saw somewhere that the alternative word for transandrophobia/transmisandry is anti-transmasculinity. It’s a term coined by a Black trans person to describe what you’re describing, if that helps at all? I just saw ur post that you wanna re-define or find a better word and I wanted to tell u that it exists! Was very relieving for me to like, discover it esp as a mixed race trans guy

That still aligns me with a gender and I don't want that, that's part of what I want to address actually.

I feel like I aligned myself with the masc term to begin with because women are pretty clear misogyny affects others, but others aren't allowed to center our experiences within it or define our oppression with it which is fine. Transmascs seemed okay with me using their term so I did.

It's just that in looking all this up, like I said I realized I needed a word that didn't align me with masculinity or femininity. I'm not oppressed for being a man or a woman or trans I'm oppressed for being none of it and insisting on it. There literally isn't a word for that experience, not in English.

I'm two spirit and I feel like I'd be just as uncomfortable if I transitioned as I am now tbh, I'm considering it hesitantly because of that. Perhaps the HRT I need just doesn't exist and I'm not smart enough to imagine what it is, idk.

I'm almost a trans man, but I'm not and not for a lack of dysphoria but because I don't think transitioning would help. I don't feel like a man, I'm not drawn to anything about manhood and likewise with womanhood. They're fun to dress up as sometimes, sure, but neither are my gender and neither are my ideal sex. It feels like I am both and also neither because the way they're understood is all wrong. I relate to both but would never identify as either one. I use nonbinary most often for that reason.

Two spirit means a mix/variety of spirits/energy rather than having just one. In this case the very rough English translation would be something like a mix of gendered traits like feminine and masculine (which can happen in Many ways). We were considered queer enough to target when colonizers started their pillaging; they didn't like us or our diversity, if that helps provide an image of how a two spirit could present and act within a community.

The adage goes cis people don't question their gender so I'm not that. And I would transition if I knew what magic (perhaps even impossible) combo would make me happy.

What is it to not be a woman, or (theoretically) trans but still experience systemic gender based oppression? Not just for rejecting femininity or masculinity, but for being something else?

We were grouped in with queer people for being definitely queer compared to the average cishet, but not all of us are trans and have genders easily categorized or understood through colonial language or structures.

But I also know a lot of two spirit people don't like the word queer and are more hesitant to use it because it doesn't encapsulate our experiences.

I want a word that does.

And I feel like "discrimination based on having a gender/sex outside the colonial binary" is a decent definition for the system I want to describe. I don't think that it erases anyone else's experiences either and is even inclusive of them, but please correct me if I'm wrong.

what do y'all think of that?

I'm thinking I'll have to make another word to label being actually affected by it.

[intersex-support]

Hi! I'm probably not intersex, and recently I've been trying to educate myself as much as possible on the intersex experience, entirely through reading posts from intersex people here on Tumblr.

I was wondering if there was any chance I could get some guidance on how I can best be supportive of intersex people both online and out in the wild! I try a lot to reblog everything I see on here and in general just treat everyone the same way, no matter if they're intersex or not, but I can't help but be worried I'll say something wrong out of being still on my journey to being educated.

So I thought I'd come here and just... ask?

What can I do to be the best ally I can?

In the same vein, do you happen to have any suggestions on sources I could use to educate myself further?

Thanks in advance!

Hi anon! Thanks for wanting to be a better ally.

I would recommend checking out the sources shared in this post.

I'd also specifically highlight that I think it's really important for allies to learn about intersex justice. Intersex justice is a specific movement and framework created by intersex people of color from the Intersex Justice Project that looks at intersex justice as a part of collective liberation, understands the important of cross-movement organizing, and recognizes the way that systems of power based on white supremacy and colonialism shape and enable intersex oppression. The seven principles of intersex justice are:

Informed consent

Reparations

Legal protections

Accountability

Language

Children's rights

Patient-centered healthcare

These are really important values to center your intersex allyship around.

I'll also share some miscellaneous tips for things to think about in your intersex allyship:

Listen to intersex people about our experiences, not doctors! The medical system plays a huge role in our oppression, and is not the expert on our experiences.

You're going to have to unlearn a lot more biases and myths than you might think you have to. Intersexism/compulsory dyadism shows up in a lot of small ways, like the fact there's only M and F boxes in forms, jokes about micropenises, beauty standards about body hair, and more. Keep an eye out for all these ways our society props up the sex binary, even though it's a myth.

Avoid DSD terminology, referring to "male" and "female" bodies, calling intersex a "third sex" and never use the h slur. Other terminology that isn't always bad, but often gets misused that can be good to keep an eye out for: AFAB/AMAB, biological sex (when people say that gender is socially constructed but sex is biological).

Research if there are intersex organizations in your country and join their email list! That's a great way to stay informed about if there's any current initiatives, protests, legislative proposals, or other forms of activism you can get involved in.

Speak up when you see intersexism in every space you're in, whether that's people advocating for normalizing surgery, using the h-slur, or otherwise talking in ways that dehumanize or isolate intersex people.

Figure out a way to bring intersex awareness to the spaces that you're in! Whether this is putting up posters for Intersex Awareness day in October in your neighborhood, work, and community spaces, hosting an event at an organization or club about intersex topics, watching an intersex film with your friends, even something like making intersex pride stuff for the Sims if that's a hobby of yours--those are all great ways to introduce more people to intersex topics.

Listen to the intersex people in your life about how to support them! A lot of intersex people have a lot of very different experiences, needs, and wants. We don't have universal experiences and there are many different opinions on things in the intersex community. A lot of us are also multiply marginalized and our intersex identities are shaped by that.

If other intersex followers have tips, please feel free to add on!

[archaeologysucks]

If anyone sees this garbage take around please feel free to share this Twitter thread.

“In 1000 years when archaeologists dig up your skeleton, they’ll know what sex you REALLY were!”

Bullshit.

#archaeology 🧵 (1/7)

Most burials will never be excavated by archaeologists. In the U.S., the policy is to leave burials alone, unless they are in imminent danger of destruction. (2/7)

The majority of burials that are excavated by archaeologists contain only partial remains, due to soil conditions or previous disturbance. In most such cases, no sex determination is possible (3/7)

Human remains are sexed on a scale, not a binary: male, probably male, indeterminate, probably female, female. A significant percentage of adult human skeletons have mixed or indeterminate traits. (4/7)

Sex is not gender, and archaeology is getting better about recognizing the colonial origins of the rigid sex binary. Many cultures historically have recognized more than 2 sexes or genders. (5/7)

In most cases, archaeologists are more concerned with the presence or absence of human remains than in determining sex characteristics. This is your preoccupation, not ours. (6/7)

In conclusion, your premise is based on a severely limited understanding of what archaeologists do. Stop trying to co-opt us into your transphobic, anti-science nonsense. (7/7)

It is also worth saying that what people 1000 years from now think about you based on your remains has no bearing on your life or who you are as a person. We are all here just trying to live and be happy. (8/7)

[opencommunion]

"My analysis challenges a number of ideas, some mentioned above, common in many Western feminist writings:

Gender categories are universal and timeless and have been present in every society at all times. This idea is often expressed in a biblical tone, as if to suggest that 'in the beginning there was gender.'

Gender is a fundamental organizing principle in all societies and is therefore always salient. In any given society, gender is everywhere.

There is an essential, universal category 'woman' that is characterized by the social uniformity of its members.

The subordination of women is a universal.

The category 'woman' is precultural, fixed in historical time and cultural space in antithesis to another fixed category—'man.'

... Merely by analyzing a particular society with gender constructs, scholars create gender categories. To put this another way: by writing about any society through a gendered perspective, scholars necessarily write gender into that society. Gender, like beauty, is often in the eye of the beholder. The idea that in dealing with gender constructs one necessarily contributes to their creation is apparent in Judith Lorber's claim that 'the prime paradox of gender is that in order to dismantle the institution, you must first make it very visible.' In actuality, the process of making gender visible is also a process of creating gender. Thus, scholarship is implicated in the process of gender-formation."

Oyèrónkẹ́ Oyěwùmí, The Invention of Women: Making an African Sense of Western Gender Discourses (1997) ~

"Feminist anthropologists of racialized peoples in the Americas tend not to think about the concept of gender when they use the term as a classificatory instrument, they take its meaning for granted. This, I claim, is an example of a colonial methodology. Though the claim that gender, the concept, applies universally is not explicitly stated, it is implied. In both group and conference conversations I have heard the claim that 'gender is everywhere,' meaning, technically, that sexual difference is socialized everywhere. The claim, implied or explicit, is that all societies organize dimorphic sexuality, reproductive sexuality, in terms of dichotomous roles that are hierarchically arranged and normatively enforced. That is, gender is the normative social conceptualization of sex, the biological fact of the matter. ... The critique of the binary has not been accompanied by an unveiling of the relation between colonization, race, and gender, nor by an analysis of gender as a colonial introduction of control of the humanity of the colonized, nor by an understanding that gender obscures rather than uncovers the organization of life among the colonized. The critique has favored thinking of more sexes and genders than two, yet it has not abandoned the universality of gender arrangements. ... Understanding the group with gender on one’s mind, one would see gender everywhere, imposing an order of relations uncritically as if coloniality had been completely successful both in erasing other meanings and people had totally assimilated, or as if they had always had the socio-political-economic structure that constitutes and is constituted by what Butler calls the gender norm inscribed in the organization of their relations. Thus, the claim 'There is gender everywhere' is false ... since for a colonized, non-Western people to have their socio-political-economic relations regulated by gender would mean that the conceptual and structural framework of their society fits the conceptual and structural framework of colonial or neocolonial and imperialist societies. ... Why does anyone want to insist on finding gender among all the peoples of our planet? What is good about the concept that we would want to keep it at the center of our 'liberation'?" María Lugones, "Gender and Universality in Colonial Methodology," in Decolonial Feminism in Abya Yala: Caribbean, Meso, and South American Contributions and Challenges (2022)

[lordmushroomkat]

《The strong association of PCOS with cis womanhood, the defining of it as a disorder or syndrome, and its framing as a “women’s health issue” obscures the fact that PCOS is a natural hormonal variation, an endocrine difference that is illustrated through secondary sex characteristics. 

During my initial search for resources and community, I also learned that PCOS, given its characterization as a hormonal variance, falls under the intersex umbrella. This intersex umbrella covers a wide range of “individuals born with a hormonal, chromosomal, gonadal or genital variation which is considered outside of the male and female norms,” and PCOS meets that definition. 

This is not an attempt to sway every person who has PCOS to identify themselves as intersex—though it is an acknowledgment that we have the option and the right to do so if it rings true to us. Rather, this is to say that shifting my perspective on PCOS and viewing it through an intersex lens allowed me to better understand it as a natural human variation rather than an affliction causing my body to do the “wrong” thing. 

“I believe that someone with PCOS has every right to use the term intersex for themselves if they want, but I also understand it if they don’t,” said writer and intersex advocate Amanda Saenz.

“As an advocate and an intersex person, I opt to use a definition of intersex that is open ended and expansive,” Saenz explains. “The experiences that a term like ‘intersex’ hopes to define include differences in hormonal production and hormone reception, and the phenotypic effects these differences have on the body. To me, this is inclusive of things like PCOS.”

Discussing PCOS in this way is often met with indignation and resistance. Our society has a hard time separating gender from sex. This has resulted in a widespread misunderstanding of intersex identity as equivalent to transgender identity. Many who vehemently resist the idea of PCOS being under the intersex umbrella do so because they categorically link “female” with “woman,” and therefore misinterpret any acceptance of intersex identity as a denial of womanhood. Moreover, the stigma around and marginalization of intersex communities prevents many people from feeling comfortable with embracing it. 

“You can be intersex and cisgender, transgender, or nonbinary. The ‘opposite’ of intersex is endosex, not cisgender,” explained Eshe Kiama Zuri, founder of U.K. Mutual Aid. As a nonbinary intersex person, Zuri approaches these ideas with a clear understanding of how the bodies of intersex individuals as well as many people with PCOS interrupt binary thinking about both sex and gender. 

“The resistance to PCOS falling under the intersex umbrella is due to a white supremacist society’s desperation to cling to binary genders, which we know [have been] used as a colonial tool of control,” they offer. 

The same medical and surgical interventions that legislators seek to ban trans and nonbinary people from accessing—which would be gender-affirming, life-saving care for them—are often forced on intersex infants and children who are unable to consent. This is done in efforts to align intersex bodies with social expectations of female and male, man and woman; the same logic undergirds the societal and medical pressure to “feminize” the female-assigned bodies of PCOS patients. 

PCOS is “shockingly common [and] the most frequently occurring hormone-related disorder.” However, according to Medical News Today, “up to 75% of [people] with PCOS do not receive a diagnosis for their condition.” If we were to understand and accept something like PCOS as intersex, considering how “shockingly common” it is, the dominant idea of binary sex, with intersex being thought of as nothing more than a fringe occurrence, would be shattered. 

“PCOS is only one of many conditions that could fall under the intersex umbrella, and care for people with PCOS would be considerably better if it wasn’t for the forced gendering and resistance to providing actual support for people with PCOS, even if it challenges society’s ideas of gender,” says Zuri. 

Combating myths built around the gender and sex binaries would create more space to understand PCOS traits as part of normal human variation, rather than inherent problems to be fixed, symptoms to be eradicated. As Zuri so beautifully put it, “When we start to accept that this is not a body behaving ‘wrong’ and it is just a body, we stop blaming and punishing people for how their bodies work and start challenging societal expectations.”》

I was fucking right!

[gatheringbones]

[“A reminder I find helpful is that trauma, especially developmental trauma, often shapes our thinking into this polarity, this all/nothing, pink/blue, man/woman. When I view the rigidity of this binary through this lens, I can also be more compassionate towards myself and others when we get caught in its net.

All/nothing patterns are tough to break out of, after all. We can notice the rigidity of the gender binary in a range of ways: the gendering of chromosomes, body parts, behaviors, mannerisms, clothing, emotions, toys, experiences, and so on. All/nothing thinking patterns are those that view duality as the only option. For example: you are male or female, good or bad, with us or against us. Given that we live in a cloud of historical, intergenerational, cultural and social trauma when it comes to gender, it makes sense that we have internalized much of this thinking.

In fact, even when we get away from binary ideas of gender, we might still engage in all/nothing thinking patterns, if we are not careful. For example, some young people who identify as trans and/or nonbinary have internalized such a deep need to police gender that they might be afraid of being viewed as “trans trenders” (that is people who think they are trans because it’s “trendy”). Within this paradigm, you are trans or not (another all/nothing pattern). There is no exploring, playing or considering; there is simply, you are or you are not. Some trans and cis people alike question the validity of nonbinary genders, and then other trans and/or nonbinary people turn around and talk about “truscum,” that is, those trans people who align with a medicalized and pathologizing model of gender and believe that dysphoria is an essential trait for some people.

All/nothing patterns are insidious and, if we are not careful, we tend to reproduce the same discourses that oppressed us, creating and recreating boundaries around gender identities and experiences to make sure we know who is “in” and who is “out,” who is “with us” and who is “against us.” While these patterns are understandable, when people are hurt, in survival mode and trying to protect themselves, this is not conducive to healing or liberation. As long as there is policing of gender, any gender, there cannot truly be liberation. This is a really tough one for many of us who have been hurt by rigid gender binaries, and who might have come to our identities through hardship, risk and loss. It is so tempting to feel that now that we are “in,” whichever label, identity or experience that “in” might be, we get to police others and make sure that “fakers” and “trenders” are kept out.

We are simply afraid. Afraid that if we let anyone in who is not 100 percent certain, or in agreement with us, or just like us, we might get hurt. We are afraid that whatever we have built will be blown away. It is understandable. It is what everyone is afraid of. Trauma keeps us afraid of one another. Colonial and patriarchal ways of thinking divide us, and seduce us into believing that, if we behave in certain ways, we too could have power over our little domain, whatever that domain might be. However, these are all lies, lies that trauma tells us and that oppression thrives on. These dualities of Men are from Mars and Women from Venus, cis women against trans women, sex workers versus SWERFs (sex worker exclusive radical feminists) are all deeply rooted in historical, cultural and social trauma.

How can we, then, find another way? The idea of another way is key. If polarities are foundational to all/nothing patterns, our way to liberation can only be found in a third road. Building and nurturing flexibility in our individual and collective soma (bodies) is therefore key. Practicing saying and noticing the maybe, the pause between breathing in and breathing out, reflection, curiosity, slow, kind and consensual relationships are key to healing. We cannot heal from gendered trauma when we are still caught in rigid polarities, still invested in finding a perpetrator or savior so that we can stay in a victim place. Or so invested in being the irredeemable perpetrator that there is no hope for us. Once more, it starts with us, our own gender journey and dismantling internalized polarities first.

Once we engage with this work, we can then support those around us—be they clients, students, fellow community members and communities—to challenge those polarities within themselves and one another. This might all seem very idealistic, and it is. I truly believe we cannot move towards healing through violence. If we are to heal from gendered trauma it has to be through relationships: human, messy, complicated, infuriating, joyful, loving relationships. We cannot be in relationship when we are in opposition. We can be in a tug of war, push and pull at one another but, as long as we stay locked into these patterns, we can only view ourselves as victors and losers. In the meantime, the only victors seem to be systems of oppression.”]

alex iantaffi, from gender trauma: healing cultural, social, and historical gendered trauma, 2020

[gothhabiba]

for that matter I don't think that "Black cis women athletes barred from competing for androgen levels or &c. &c. is an example of cis women being affected by transmisogyny" is good analysis in general (even when not used to argue that "transmisogyny" qua "something that harms trans women specifically" is an incoherent analytic).

it ignores how the colonial conception of gender as a strict binary that inheres in the body and in the moral life of a population, the idea that binary sex is inherent and "natural" and therefore (and paradoxically) that bodies must be disciplined for deviating from it, and the idea that their degree of adherence to the physical and moral stringencies of binary sex/gender indexes Europeans' moral and biological development and superiority, as compared to 'sexually indeterminate' populations who are atavistic, a prior rung in the evolutionary / racial development of the human species, not even degenerate but having never developed—

—it ignores how these things are racial ideas! there is no need to posit that transmisogyny somehow developed, like, first? and then was just applied or misapplied to Black women? transmisogyny & this whole (modern, “Western”) conception of gender are already meaningfully racial in character.

[genderkoolaid]

I think people forget that atheism ≠ anti-theism. Like in the same way, say, asexuality ≠ anti-sex/sexuality. Somebody talking about how antisemitism is bad is not saying people who don't believe in god are Bad, they're saying being against religious people is bad. And for asexuality, not being sexual yourself does not automatically mean you are against people who are

From what I've seen the basis for antitheism is "religion is inherently harmful and getting rid of religion will improve the world." but the problems with that imo are:

religion is a made up concept that's almost meaningless. like its a well known issue that "religion" is such a vague concept that is deeply western which is why its often really really hard to apply it to the vast majority of human spiritual traditions. hell even "religio" in the context of roman polytheism doesn't map exactly onto the concept of "religion"! like in a lot of cases the line between "religion" and "philosophy" is blurred or nonexistent. not to mention that there are religious atheists. jewish atheists are probably the best example since judaism tends to be far more open to that kind of complexity & fosters a culture which allows people to engage with judaism in a variety of ways. but there are people who don't believe in god or jesus-as-savior but are christians for cultural or philosophical reasons. there are tons and tons of atheists buddhists because its a helpful way of engaging with life regardless of whether or not you believe in samsara literally. the idea that there is this strict binary between Religion and Atheism is, like all binaries, made up.

scapegoating religion for all of humanity's problems is just unhelpful. the idea that religion is this force will propels people to do bad things, and that without religion we wouldn't do them, ignores how humans shape religion to our benefit. there's a reason that wealthy kings who want to maintain power emphasize interpretations of the bible or quran that endorse war while downplaying the ones that endorse peace and compassion. for the same reason that people will support philosophies that view humans as inherently mean and violent and in need of control instead of ones that view us as capable of communal care and cooperation- you don't need to believe in a deity to create a reason why you need to kill another group of people and take their shit. religion is a way this happens, and its important that this is dealt with, but this is not a unique feature of religion. getting rid of religion will not fix our shitty behavior.

going off 1 and 2: trying to get rid of "religion" will inevitably mean fucking over marginalized groups who have already had their spirituality attacked and whose culture cannot be so easily separated from their spirituality. and even beyond that, antitheism is just another way of trying to force a belief onto people. believing in no god is no more objectively correct than believing in one, or any other spiritual concept. there are always going to be spiritual people. also you can say "but there are nonwhite/formerly nonchristian antitheists!!" as much as you want but that doesn't change that saying shit like "all your beliefs are childish and mentally ill, you need an educated intellectual to make you realize you are being stupid and irrational and make you think correctly" is absolutely some classic colonial white supremacist bullshit.

also trying to force atheism on people actually does not help atheists. because it in fact only makes it easier for people to stigmatize atheism as inherently destructive and hostile.

anyways now that anon can get mad for being a wretched child ranting about antitheism. now i've earned it.

[taliabhattwrites]

It's always funny when people reblog my stuff and talk about non-Western third genders in the tags

Like someone will reblog "The Sexed Regime" and enthusiastically tag it something like "#not to mention that the gender binary is a colonial construct".

It's always a moment of realizing my reach has both gone too far and yet not far enough, because ... honey

Do you know who you're reblogging right now

[decolonize-the-everything]

Diversity win! Your fav is an American but NOT a neoliberal fascist!!

source

She was literally born in Missouri, calls herself a Midwest princess, and sings live on stage for a living and libs are still calling her a Russian bot/spy!

Whatever you've been doing online to get called the same types of names, don't despair it's just the Blue maga version of saying "if you don't like it here then leave!"

Someone else added some good commentary that imma quote now source: TikTok user decolonization haven

"it's that you the audience don't want a principled person who makes you question your place in the positions of authority and imperialism that you live within. It's like we as americans like the "yes" celebrities, the ones who have really easily consumable opinions that you can agree with easily; that don't require you to examine your position.

So when you get one who doesn't wanna just ignore the problems and take your money you're uncomfortable with it, people are uncomfortable with it and you can see that in the way they're reacting to her not endorsing either of these Republicans.

She's actively refusing Overton windowing to the right. Because with queerness comes political analysis.

It's the understanding that the sex binaries, the gender binaries, the heteronormativity; it all stems from colonialism and it's our job as artists, as queer people, as people who exist and care about fellow humans to do something about it. To speak out about it and to stand by our values. To not just go along with what's most comfortable."

And to the person who saw me post this awhile back and said I shouldn't assign political beliefs to people: HAHA

Political literacy ftw

"I am in drag of the biggest queen of all, but in case you had forgotten what's etched on my pretty little toes: 'Give me your tired, your poor; your huddled masses yearning to breathe free.' That means freedom and trans rights," she said. "That means freedom and women's rights, and it especially means freedom for all oppressed people in occupied territories."

[baeddelilluminati]

Do afabs have power over amabs on the agab axis? If so, this implies that cis women dominate cis men in agab-based social dynamics

dont think anyone other than terfs or others who are stuck in the same narrow conception of gendered dynamics think this is a coherent axis. like. theres so much to the medico-legal designation of gender and that interpolations following mechanisms of negative reflections of gendered binaries, plus histories before the present medico-legal birth certification that brings a long linage of complicated interrelations.

you're asking the wrong questions because theyre, to whats pretty unequivocally to me, steeped in so much gender hegemony thats just using AGAB terminology in place of more archaic terms as a way to either find some easy way through, around (out?) of the trouble you and i are in here.

with regards to the assumption that followed your leading rhetorical question, cis white women oppress black cis men in many cases, cis women oppress trans women in many cases, wealthy women oppress working women and men alike - while this doesn't have to even imply the absurd notion of a "misandry" just rather that gendered oppression cannot be separated from many other axis

cis and trans are axis that you wish to erase for your own simple minded worldview.

examples like the last point in ur anon that takes an ahistoric cis/het normative idealist situation as the crux from which to base that statement eclipses so many things even on idealist terms,

but in an historicised context, one that takes note of the role of colonialism (e.g very targeted transfemicide of indigenous populations), racism, xenophobia, global supremacy of western taxonomic models, imperialism, capitaist atomisation of family, specific materialised intersex babies and, to whom agency is over ascribed (when they are disempowered) vs who it is under ascribed (when they are empowered)... we just...

there is no way the reductive identity politics of the last 20+ years (not mentioning before then) is going to allow us to champion a world where we make impossible the violence that not just transfeminime people face but everyone else, by the very demands of nation states and capitalists to have homogeneous citizens, families, workers and underclasses to shift the harsher bunts of crisis to (like surplus population control/repression).

we are just one piece of a wider puzzle of LGBT+ solidarity through developing political thought. peoples opposition is expected, but 101 (assumedly bad faith?) asks like this allow for introspection for those of us invested in finding solutions for this conundrum where we seek to not do another version of what white usamerican feminists did to black women (not that its stopped mind you)

like the question is why this anon is backwards?

the implied false equivalence that transfeminine subjects are in the patriarchal club of male society because cis men and transfeminine subjects share one small moment after birth that some clinician saw a protrusion between their legs and then ticked a box on a governmental document completely and utterly undermines the lifetime of attempts to correct behavior and reinforce 'sex' dimorphism (that doesn't exist past unscientific generalisations), which has more time and particularities that doesn't just implicate fathers, but mothers etc etc in the social reification of gender.

colors put on them, hobbies theyre encouraged or discouraged, control over childrens bodies to drill into them their "destined" place in the reproduction and reinterpretation of norms that maintain the social order of this vastly violent and anti community world - its all a very large process that (c)AGAB alone can't manage alone nor can crude reductive ideas of a socialisation binary!

anon, this wasnt for you, but thank you for giving me something to chew on while i was vibing really hard with my cadre of shamanic priestesses.

[this was the draft we lost and now found]

[rollercoasterwords]

Do you have any papers/books/essays you recommend about sex work?

yes! my main rec is playing the whore: the work of sex work, by melissa gira grant. i also thought virginie despentes had some pretty interesting thoughts on sex work & labor in king kong theory, although i rec that book w a grain of salt--while i think the portion on sex work is pretty strong, many parts of the text suffer from an undercooked understanding of gender that falls back on bioessentialist assumptions (as in, despentes seems to want to challenge/deconstruct gender binaries but falls back a lot on sex binaries in the process). "cultural feminism: feminist capitalism and the anti-pornography movement" by alice echols is a good article examining & critiquing the way certain strains of feminism have talked about/treated porn + sex work, etc.

i also took a course on gender, empire, & imperialism this semester where we pulled a lot of readings from the routledge companion to sexuality and colonialism, ed. chelsea schields & dagmar herzog. the introduction touches on sex work & imperialism, as do various articles throughout the text. caroline sequin's article "white french women, colonial migration, and sexual labor between metropole and colony" was a really interesting piece on some of the roles sex workers played during colonization. there are also 2 articles i didn't read but both look to be specifically dealing w sex work based on the titles: "regulated prostitution in French-colonized northern Vietnam and its failures, 1920–1945" by christina firpo and "the league of nations and colonial prostitution" by liat kozma. we also read a really great article titled "the syphilitic arab? a search for civilization in disease etiology, native prostitution, and french colonial medicine" by ellen amster which explores how narratives of disease & contamination were a tool of colonization, looking specifically abt how these narratives became racialized--that piece focuses a good bit on sex work as well.

and then i also spent some time studying like. sex work in the late-19th century western u.s. as an undergrad, so if u want some texts related specifically to that topic lmk--it was so long ago now that i'm not sure if i'd actually rec any of the books i read anymore tho! the paper i ended up writing critiqued a lot of the history i was reading (which tended to fall into a dichotomy of portraying the sex workers it was speaking abt as either empowered or victimized, etc) so i had mixed feelings.