#rhywedd

[llyfrenfys]

Wythnos Gwelededd Rhyweddhylifol (hwyr) hapus! / Happy (belated) Genderfluid Visibility Week!

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Torrodd fy nghiw post yn anffodus, felly dyma bost hwyr am Wythnos Gwelededd Rhyweddhylifol 😅.

Mae gan bobl rhyweddhylifol yn cael rhywedd hylifol. Mewn geiriau eraill, mae eu hunaniaeth rhywedd yn newid rhwng rhyweddau. Nid jyst rhwng gwryw a benyw, ond rhwng unrhyw rhywedd (e.e. rhyweddau anneuaidd). Mae'r term 'rhyweddhylifol' yn derm ymbarél - mae yna hunaniaethau o dan yr ymbarél fel dauryweddol a hollryweddol.

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My post queue broke unfortunately, so here's a late post about Genderfluid Visibility Week 😅.

Genderfluid people have fluid gender. In other words, their gender identity changes between genders. Not just between male and female, but between any gender (e.g. nonbinary genders). 'Genderfluid' is an umbrella term - there are identities under the umbrella such as bigender and pangender.

[identitty-dickruption]

rwy’n teimlo fy mod yn cyrraedd ar rhywedd ond ddim yn cyrraedd

[coto524]

How to be nonbinary in Welsh - an enby trying to reconnect with my roots

Oof, so.

Welsh has two grammatical genders which, like sand, get into everything. There’s a lack of gender-neutral or non-binary-centred words for a lot of things - the one that comes to mind is family members, where e.g. ‘rhiant’ is a neutral word for ‘parent’, but there’s no word for ‘sibling’ that avoids the binary. (DISCLAIMER ABOUT ALL OF THIS: i do still use my welsh but predominantly online, and no longer living in wales i might not be super up to date with recent developments/trends). and grammatical mutations involve gender heavily, especially when it comes to pronouns...

the #sgwod on here have talked about this a couple of times and the general consensus seems to be that using ‘nhw’ singularly as in english should be fine - it’ll probably be understood, and because most welsh speakers are bilingual english influences on a lot of things wrt vocab and grammar it shouldn’t be frowned upon. words for ‘nonbinary’ vary - comparing the english and welsh versions of nhs wales’s page on these things, the phrase ‘rhywedd nad yw’n ddeuaidd’ (literally “(a) gender that is not binary)”, as a noun phrase) is used. 

i’ve translated this old post/thread and put it under the cut (use it side-by-side for language practice!) - there’s definitely been some discussion other times about using ‘ei/eu’ (his/hers/theirs, pronounced the same in most accents) with no mutation (as with nhw), soft mutation (as with e/o), aspirate mutation (as with hi), or nasal (something recognisably neither of the latter, but may be difficult to understand/explain) and settling on the word ‘rhywedd’ meaning gender as opposed to ‘rhyw’ meaning sex. but i can’t find those other posts, so....

when it comes to language learning in general, feel free to search my blog for #cymraeg, #sgwod or #language learning - you’ll probably find something that’ll help ^_^

@galahheadgalahad asked:

hello! i wonder if you could help me with something about my welsh... i’m agender, and i’m learning welsh but i don’t know a lot about gender-neutral pronouns. do you know if people use singular ‘they’ like in english? i’ve been searching but i can’t find information about it. thanks for taking the time to read this and any help you can give :)

coto524 answered:

hmmm... that’s a good question!

you might have more luck asking someone else - i haven’t lived in wales since 2010 so i don’t use welsh everyday. perhaps @becausegoodheroesdeservekidneys or @milliemylesie will be of more use to you (@stalungrad was a translator but seems to have deleted)

imo, there’s no great problem with that - people will understand you, and there’s a lot of anglicisms everywhere already. people also use ‘mae’n’ instead of ‘mae e’n’ or ‘mae hi’n’ when speaking. but a lot of words in welsh include gender, more than english - for example, the words for teacher are ‘athro’ [male] and ‘athrawes’ [female] but there’s no neutral word, and there’s also no word meaning ‘sibling’ except for ‘brawd neu chwaer’ [lit. ‘brother or sister’]... and that isn’t very useful. :/ surely there’s ways of overcoming the problem, but it’s not an easy one. something we should change.

@queercymruwales, any ideas?

@becausegoodheroesdeservekidneys

Okay, so, a complicated question. Firstly:

Like Robin says, “mae’n” instead of “mae e/o’n” or “mae hi’n” is perfectly fine. You can use ‘nhw’ if you prefer, it’s fine.

Secondly, I’d advise using the masculine word for things like “athro/athrawes” - the language is beginning to move (slowly) towards using one word for things like that, so that’s probably your best option.

Thirdly: “agender”. The problem is, the word for “gender” in Welsh is ‘rhyw’ - which means ‘sex’. There’s no separate words for ‘gender’ and ‘sex’. So, ‘diryw’ is very difficult [to use], because it translates as ‘sexless’, with a lot of other implications.

Speaking with Steffan (his new account is @nowiamstrong, by the way, and he’s a translator so he’s useful for these things), we think you could try ‘anddeuaidd’, or ‘rhyw anddeuaidd’ - “non-binary gender”. But there’s two problems there - first, that’s not widely-recognised terminology, just... something we thought up just now. But secondly, of course, “nonbinary” is something different to “agender”. In English, at least. In Welsh, it’s possible the line is less clear. It’s a personal choice, in the end.

Possibly it might be easier to say “does dim rhyw gen i” [”i have no gender/sex”], and explain the long way.

@galahheadgalahad:

thank you both for such considerate answers! it’s very useful to have advice like this, and i appreciate it more than my welsh can say.

thanks especially for the third bit, @becausegoodheroesdeservekidneys. i don’t have any vocab for this, so it’s really really useful for me 0 and now there’s no need for me to find a way to ask about it! i’ve been saying “i’m not a woman or a man”, but i prefer “anddeuaidd” which seems to be very appropriate for avoiding the binary. i wouldn’t have dared to try inventing a welsh word on my own, so thanks for doing it” if people don’t understand, i’ll be able to explain, like you said.

so thanks for responding and answering my question, i’ll feel more confident about using ‘nhw’ now, and i’ll think about the other things you’ve said. thank you so much :)

@becausegoodheroesdeservekidneys

No problem at all! Glad to help. You can ask me any other questions if you want.

Oh, one thought - when you ask people to use ‘nhw/eu’ pronouns for you, you might have to remind them to use the right mutations as well. Mutations act like pronouns in Welsh, sometimes, so it’s a tricky area (maybe - it might be fine).

[meddwlyngymraeg]

Vocabulary:

rhywedd -> gender rhyw -> sex **rhew -> ice (iâ??) rhywiol -> sexual rhywioldeb -> sexuality rhywogaeth -> species

Taken from Duolingo.

[licollyfrelot]

Codi Llais

Codi Llais: Bywyd merched yng Nghymru heddiw Menna Machreth (gol.) (Y Lolfa, 2018)

“We should all be feminists”: neges yr awdur Chimamanda Ngozi Adichie yn ei Ted Talk o 2012. Mae’r cyflwyniad gwych hwn, a gyhoeddwyd yn hwyrach fel llyfr, yn mynd i’r afael â diffinio ffeministiaeth i’r unfed ganrif ar hugain, ac yn dadlau fod angen i bawb i ddiffinio eu hunain fel ffeministiaid, er mwyn i ni gyrraedd gwir gydraddoldeb. Ers cyhoeddiad y fideo, mae cyfrolau, podlediadau, a chyfrifon cyfryngau cymdeithasol wedi ymddangos fel rhan o’r bedwaredd don o ffeministiaeth. Gweler bodlediad The Guilty Feminist gyda Deborah Frances-White, y cyfri twitter Everyday Sexism sydd wedi arwain at ddau lyfr gan y sefydlydd Laura Bates, a’r gyfrol ddiweddar Feminists Don’t Wear Pink (and Other Lies) gan Scarlett Curtis, i enwi rhai yn unig. Mae Codi Llais yn rhan o’r canon cyffrous hwn, yn cyflwyno yr ‘F-word’ i’r cyfryngau prif ffrwd.

Casgliad o ysgrifau a geir yn Codi Llais rhan fwya, gydag ambell stori fer a chyfweliad yn y mics hefyd. Agorir y gyfrol gyda chyflwyniad difyr gan y golygydd Menna Machreth, sy’n pwysleisio perthnasedd y pynciau a drafodwyd i gyd i’r Gymru sydd ohoni ac i’r menywod sy’n byw ynddi. Mae’r gyfrol yn rhoi sylw i nifer o wahanol feysydd: gwleidyddiaeth, gweithredaeth (activism), cerddoriaeth, newyddiaduraeth a mamolaeth, i nodi rhai yn unig, ac mae’r ymgais i gynnwys profiadau cymaint o wahanol fenywod Cymreig a phosib yn amlwg, ac i mi, yn talu ar ei ganfed. Mae amrywiaeth yn rinwedd gwerthfawr i’n cymdeithas, a rhoi platfform i leisiau o wahanol gefndiroedd a phrofiadau yn angenrheidiol.

Cyfeiriais uchod at y ffeministiaeth prif ffrwd sy’n datblygu ar draws bob cyfrwng ar hyn o bryd, ac un o’r enghreifftiau o hyn yw #MeToo. Caiff y symudiad hwn, a ymddangosodd ar wefan Twitter ym mis Hydref 2017, ei grybwyll gan Machreth yn ei chyflwyniad, wrth iddi gyferio at y pwer a roddodd yr hashnod i bobl o bob math i rannu eu profiadau. Mae nifer o’r dynion a enwyd bellach yn cael eu herlid am eu gweithredoedd, a nifer o adroddiadau o aflonyddu rhywiol yn dal i ddod i’r fei. Cysyllta hyn yn uniongyrchol gydag ysgrif Elliw Gwawr, sy’n trafod gweithio yn San Steffan fel newyddiadurwr, gan gyfeirio at fwy nag un achos lle y bu’n rhaid iddi ddelio gyda gwleidydd yn ymddwyn yn “amhriodol” tuag ati. Mae’r byd gwleidyddol, sy’n llawn ego, statws, a chystadlu am rym a phwer, dywed, yn gallu bod yn gartref cysurus i bobl digon annymunol sy’n gweld rhyw a phŵer rhywiol fel ffordd arall o ymdrin a dylanwadu ar bobl. Er hyn, mae hi’n pwysleisio nad pob gwleidydd gwrywaidd sydd fel hyn o bell ffordd, a fod y rhan helaeth ohonynt yn trin menywod yn y gweithle fel y dylsent: fel pobl broffesiynol sy’n gweithio’n galed. Daw’r datrysiad, meddai, o ethol mwy o fenywod, ond er mwyn annog mwy o fenywod i ymgymryd â’r byd gwleidyddol, rhaid wrth gwrs sicrhau ei fod yn le croesawgar iddyn nhw. Fel y mae Elin Jones AS yn cydnabod yn ei hysgrif hithau, digon hawdd yw meddwl am wleidyddion benywaidd dylanwadol, ond dywed nad oedd yr un o’r enwau y mae hi’n eu rhestru wedi bod yn ddylanwad arni hi yn bersonol wrth iddi ddechrau diddori mewn gwleidyddiaeth. Yn ei hysgrif mae hi’n dathlu a chydnabod yr holl fenywod o bob plaid y mae hi wedi gweithio gyda nhw’n bersonol, ac mae hynny yn rhywbeth gwerthfawr: nid cystadlu pleidiol yw’r pwyslais, ond parch a chydweithio, hyd yn oed pan fo unigolion yn anghytuno. Mae na wers yn fynna i bawb, ddim jyst i wleidyddion!

Uchafbwynt arall i mi yn y gyfrol hon oedd ysgrif Rhiannon Marks, wrth iddi ysgrifennu at ei merch am y byd y mae’n gobeithio y bydd iddi hi. Mae diddordeb ei babi mewn llyfrau yn sbarduno myfyrdod ar yr holl lyfrau y bydd y fechan yn darllen ar hyd ei hoes, a’r byd llenyddol benywaidd fel y mae’n sefyll heddiw. Gobeithia Marks y bydd ei merch yn cael cymaint o flas ar sgwennu’r menywod a ddaeth o’i blaen ag a gafodd ei mam, tra’n cyffwrdd hefyd ar gysyniad cymdeithas o rhywedd sy’n esblygu ac yn bwnc trafod diddorol ar hyn o bryd. Yn fwy na dim, dywed, cyflwyna i’w merch y rhyddid i wneud ei phenderfyniadau ei hun. Dyma ddatganiad pwerus yn wyneb canrifoedd o orthrwm ar fenywod.

Un darn ffuglennol a geir yn y gyfrol, sef stori fer Siân Harries, Y Dihuno. Mae’r stori, dwi’n amau dim, yn tynnu ar ei phrofiad personol mewn stafell sgwennu, lle mae’r stafell yn llawn o ddynion a hithau’n brwydro iddynt glywed ei llais. Mae hi’n stori ddoniol ac ysgafn o ran tôn, sydd yn cuddio nodyn mwy difrifol o phwysig oddi mewn. Gwnaeth uchafbwynt y stori i mi chwerthin dipyn, a dwi’n edmygu cymeriad Megan yn fawr am gael y gyts i godi ei llais, a dweud y peth dwi’n siwr ma gymaint o fenywod wedi teimlo dweud mewn stafell llawn dynion. PERIOD.

Fel sy’n amlwg, mae’r gyfrol yn newid rhwng y dwys a’r doniol, yr ysgafn a’r difrifol: ac mae na bynciau eitha’ dyrys yn cael eu codi. Mae ysgrif Lisa Angharad, er enghraifft, yn mynd i’r afael â phwnc anodd i’w drafod, wrth iddi drafod datblygu addysg rhyw mewn ysgolion i drafod porn a chaniatâd. Mae caniatâd yn bwnc sydd wedi bod yn fy meddwl yn ddiweddar, wrth i mi wrando ar gyfres fechan y podlediad Radiolab o’r enw ‘In the No’, sy’n trafod hyn mewn ffordd ddidwyll gan beri i rhywun feddwl eto am yr hyn maen nhw’n ei gredu. Un o’r pethau sy’n fy nharo i wrth ystyried y pwnc yma, ac yn wir ystyried y gyfrol yn ei chyfanrwydd, yw sut mae popeth yn gysylltiedig, a sut y mae’r strwythur batriarchaidd yn cael effaith andwyol neu anffafriol ar fenywod (a dynion!) ymhob agwedd o’n bywydau. Yn yr achos benodol hon, mae’r pwysau cymhleth ar fenywod i fod ar yr un llaw yn ddeniadol, a mesur eu gwerth yn ôl y modd y mae dynion yn eu gweld (awgrym ar gyfer the male gaze plis - y drem wrywaidd?!), ac ar y llaw arall i aros yn ‘bur’ ac yn wyryfol. Mae’r pwysau hyn, ynghyd â‘r delweddau fwyfwy graffig ac eithafol y mae pobl ifanc yn eu gweld arlein - ffilmiau yn llawn menywod sydd byth ddim eisiau - yn creu disgwyliadau a norms afrealistig, a pwysig iawn yw eu trafod, er gwaetha (ac yn wir oherwydd) yr awks factor.

Mae’r cwestiynau cymhleth hyn, a’r ffaith fod strwythur batriarchaidd ein cymdeithas yn cyffwrdd pob rhan o’n bywydau ni i gyd, yn cael ei adlewyrchu yn amrywiaeth y gyfrol hon. Er na fwynheais i bob ysgrif gymaint â rhai eraill, mae pob un yn haeddu’i lle ac yn cynnig rhyw safbwynt ychydig yn wahanol ar greadur amlochrog a chymhleth ffeministiaeth fodern. Dyma gyfrol werthfawr sy’n dangos fod y profiad o fod yn fenyw Gymreig a Chymraeg yn un sy’n haeddu cael lle yn nhon ddiweddaraf ffeministiaeth.

[pontiobangor]

TRI DARN - Ballet Rhagorol Gwnaed yng Nghymru

Mae Ballet Cymru, cwmni sydd wedi ennill Gwobr y Critics' Circle, yn cyflwyno tri darn newydd eithriadol, sy'n cynnwys rhai o'r artistiaid benywaidd mwyaf cyffrous sy'n gweithio ym myd dawns, yn Theatr Bryn Terfel Pontio ar Nos Wener, 29 Tachwedd 7.30pm.

Mae Charlotte Edmonds, cyn Goreograffydd Ifanc Agoriadol y Ballet Brenhinol, yn cyflwyno darn newydd sbon, Wired to the Moon, gyda gwisgoedd a setiau bendigedig gan y dylunydd o Fryste, Eleanor Bull, a sgôr newydd gan y cyfansoddwr o LA, Katya Richardson.  Mae Patricia Vallis yn coreograffu Divided We Stand, a gymhellir gan y rhaniad o ran safbwynt gwleidyddol a rhywedd yn ein cymdeithas. Celtic Concerto yw teyrnged Ballet Cymru i'r delynores, y cyfansoddwr a noddwr y cwmni, Catrin Finch, y mae ei cherddoriaeth hudolus yn ymblethu â symudiad cyfareddol gan Gyfarwyddwr Artistig Ballet Cymru, Darius James OBE, a'r Cyfarwyddwr Artistig Cynorthwyol, Amy Doughty.

Meddai Osian Gwynn, Cyfarwyddwr Celfyddydau Pontio, "Unwaith eto, rydym yn falch iawn o gael cynnig llwyfan Theatr Bryn Terfel i Ballet Cymru. Peidiwch â cholli'r cyfle unigryw hwn i fwynhau peth o'r dawnsio gorau yng Nghymru; gwnaed yng Nghymru."

Mae Ballet Cymru yn gwmni ballet teithiol rhyngwladol ar gyfer Cymru, sy'n ymrwymedig i gynhwysiant ac arloesedd mewn dawns a ballet clasurol, ac i'r safon uchaf o gydweithio. Mae'r cwmni'n cynhyrchu perfformiadau dawns proffesiynol gwreiddiol, yn seiliedig ar y dechneg ballet, ac mae'n teithio'n genedlaethol ac yn rhyngwladol. Mae ei raglen Mynediad ac Allgymorth helaeth yn ymrwymedig i chwalu'r rhwystrau sy'n atal mynediad at y celfyddydau.

Ballet Cymru: Triple Bill Nos Wener 29 Tachwedd, 7.30pm Theatr Bryn Terfel

Tocynnau £14/£12 gostyngiadau: https://tickets.pontio.co.uk/Online/19Ballet neu 01248 38 28 28 neu galwch i mewn i'r ganolfan. Bydd bwydlen cyn theatr ar gael yn Cegin ar y noson.

Lluniau: Sian Trenberth 

[aoifeschatology]

If you live or work in Wales or England, PLEASE fill out this survey on the Gender Recognition Act.

Braf gweld fod yr ymgynghoriad ar gyfer diwygio’r Ddeddf Cydnabod Rhywedd hen-ffasiwn wedi lansio. Rydyn ni eisiau i leisiau bobl draws a’u cynghreiriaid cael eu clywed. Cofrestrwch am ddiweddariadau a Dewch Allan Dros Gydraddoldeb Trans.

“If you are not trans, reforming the GRA will barely affect…

[drudwen]

Ann Watkins a Ruth Roberts - E. Tomos

Roedd trawsgludo yn rhan annatod o system gyfraith a threfn yng ngwledydd Prydain yn ystod y ddeunawfed ganrif. Pasiwyd Deddf Trawsgludo ym 1718. Bwriad y ddeddf hon oedd cael gwared â gwehilion cymdeithas drwy eu halltudio yn bell, bell o Brydain i diroedd newydd yr Ymerodraeth. Hyd nes 1776 America oedd prif gyrchfan llongau Prydeinig ond gyda dechrau Rhyfel Annibyniaeth yn America roedd gofyn canfod cyrchfan newydd, a dewiswyd Awstralia.

Rhwng 1787 ac 1852 anfonwyd 147,580 o droseddwyr o Brydain i Awstralia, ac yn eu plith roedd 283 o ferched o Gymru. Yn nechrau’r ddeunawfed ganrif ffurfiwyd cysyniadau ‘modern’ ynghylch rhywedd. Cred a oedd yn ennill lle blaenllaw gan gyfoeswyr oedd y gred awdurdodedig mai merched oedd y gwanaf o’r ddau ryw; yn gorfforol ac yn feddyliol. Ystyriwyd merched fel unigolion mamol, goddefol a chain. Yn ogystal â hyn, credai cyfoeswyr fod merched yn disgyn i mewn i ddau ddosbarth, y merched da a’r merched drwg. Lliwiwyd y gred hon gan draddodiadau Cristnogol; roedd merched un ai’n hollol dda, fel y Forwyn Fair, neu’n hollol ddrwg fel Efa yng Ngardd Eden. Gyda chredoau mor gadarn yn siapio’r ddelwedd o ferched roedd hi’n anochel y byddent hefyd yn lliwio’r system gyfreithiol ac yn arwain at amrywiaeth yn y driniaeth a dderbyniai troseddwyr benywaidd a gwrywaidd.

Ym 1866 mewn erthygl yn y Cornhill Magazine dywedwyd ‘Criminal women, as a class, are found to be more uncivilised than the savage… less true to all natural and womanly instincts… they are guilty of lying, theft, unchastity, drunkenness, slovenliness.’ Roedd cryn stigma yn amgylchynu’r merched hyn; cawsent eu hystyried fel puteiniad meddw, israddol ac anfoesol.

Ym marn sawl hanesydd blaenllaw megis Deidre Beddoe derbyniodd merched a oedd wedi troseddu gosb lem trawsgludiad oherwydd bod angen cywiro’r anghydbwysedd a fodolai rhwng y rhywiau o fewn y cytrefi cosb.  Alltudiwyd troseddwyr benywaidd i Awstralia er mwyn bodloni chwantiau rhywiol y troseddwyr a’u swyddogion. O dan Ddeddf Trawsgludo mae lle i gredu fod merched wedi derbyn triniaeth wahanol i’w cyfatebwyr gwrywaidd am iddynt dderbyn y gosb hon am fân droseddau. Mae achosion llys yn ategu’r farn hon. Alltudiwyd Ann Watkins, 19 blwydd oed o Sir Fynwy am ddeng mlynedd i Van Diemen’s Land wedi iddi ddwyn darn o facwn a thorth o fara, ei throsedd cyntaf hyd y gwyddom. Gyrrwyd Ruth Roberts i Van Diemen’s Land am saith mlynedd wedi iddi ddwyn pedwar cabaets o ardd ger Y Bala.

Wrth edrych ar y driniaeth a dderbyniodd troseddwyr benywaidd, yr hyn sy’n dod i’r amlwg yw’r gwrthdaro cyson a geir rhwng y ddelwedd o’r ferch eiddil a’r gred fod rhai merched yn wirioneddol ddrwg. Sut oedd merch i ragdybio sut y byddai’r rheithgor yn ymateb iddi? Ai drwy gydymdeimlo â hi, gan ei bod hi’n ddyletswydd ar ddynion yn unol ag agweddau patriarchaidd yr oes i amddiffyn merched? Mae hi’n bosib dadlau fod y troseddwr benywaidd yn ymgorfforiad o’r ddwy gred - onid oedd angen gwarchod ‘Efa’r ferch ddrwg’ hefyd gan ei bod hithau fel y gweddill yn wan? Darllen Pellach: Beddoe, Deirdre, Welsh Convict Women (Y Bont-faen, 1979) Williams, Richard, J. Sentenced to Hell: The Story of men and women transported from north Wales 1730 – 1878 (Pwllheli, 2011) Mae Elin Tomos newydd raddio o Brifysgol Aberystwyth mewn Hanes gyda Chymraeg. Mi fydd hi’n mynd yn ôl i gwbwlhau gradd meistr yno ym mis Medi.

[zeropeoplefoundthishelpful]

Lingual smackdown of transphobe on Reddit today

Dahti: If chromosomes = sex and sex = gender than chromosomes = gender. 

TheSystem_IsDown “and sex = gender”

Found the source of your error. Society has moved on from this flawed concept and you haven't.

fishfuq: This is just some made up english language bs. In other languages there is one word for gender/sex because there is no difference.

TheSystem_IsDown: "Sex and gender" in:

Zulu: ubulili kanye nobulili Yoruba: ibalopo ati iwa Yiddish: געשלעכט און דזשענדער Xhosa: ngesondo kunye nesini Western Frisian: seks en geslacht Welsh: rhyw a rhywedd Ukrainian: стать і гендер Telugu: సెక్స్ మరియు లింగం Tamil: பாலியல் மற்றும் பாலினம் (Pāliyal maṟṟum pāliṉam) Tajik: љинс ва гендер Swahili: ngono na jinsia Spanish: Sexo y género Southern Sotho: ho kopanela liphate le bong Somali: galmada iyo jinsiga Sinhala: ලිංගික හා ස්ත්රී පුරුෂ භාවය (liṁgika hā strī puruṣa bhāvaya) Shona: pabonde uye vakadzi Serbian: пол �� род Samoan: feusuaʻiga ma itupa Portuguese: Sexo e gênero Persian: جنس و جنسیت Pashto: د جنس او ​​د جنسیت Nyanja: kugonana ndi mwamuna kapena mkazi Nepali: सेक्स र लिङ्ग (Sēksa ra liṅga) Mongolian: секс, жендэрийн (syeks, jyenderiin) Maori: takoto, me te ira tangata Malayalam: ലിംഗഭേദം (liṅgabhēdaṁ) Malay: seks dan jantina Malagasi: firaisana ara-nofo sy ny lahy sy ny vavy Macedonian: полот и родот (polot i rodot) Luxembourgish: Sex a Geschlecht Lithuanian: sekso ir lyčių Latin: genera et sexus *Damn Liberal agenda in Latin! Lao: ການຮ່ວມເພດແລະບົດບາດຍິງຊາຍ (kanhuam phed laebodbad nyingsai) Kyrgyz: секс жана гендердик (seks jana genderdik) Kurdish: sex û zayendî Khmer: ការរួមភេទនិងយេនឌ័រ (kar ruomphet ning yendr) Kazakh: секс және гендерлік (seks jäne genderlik) Javanese: jinis lan gender Irish: gnéas agus inscne Igbo: mmekọahụ na okike Icelandic: Kynlíf og kyn Hmong: pw ua ke thiab yog txivneej los pojniam Hawaiian: politika a me ka hoohanau Hausa: jima'i da kuma jinsi Gjarati: લિંગ અને જાતિ (Liṅga anē jāti) Georgian: სქესისა და გენდერი (sk’esisa da genderi) Galician: sexo e xénero French: Sexe et genre Filipino: sex at kasarian Estonian: bioloogilise soo English: sex and gender *Damn liberal agenda in Imperial England! Corsican: sessu e voce Cebuano: sekso ug gender Catalan: sexe i gènere Burmese: လိင်နှင့်လိင်ကွဲပြားမှု (liin nhaint liin kwalpyarrmhu) Bosnian: spola i roda Belarusian: падлогу і гендэр (padlohu i hiender) Basque: sexua eta generoa Azerbaijani: cinsi və gender Armenian: սեռի եւ գենդերային (serri yev genderayin) Arabic: الجنس والجنس (aljins waljuns) Amharic: ወሲብ እና ጾታ (wesībi ina ts’ota) Afrikaans: Seks en geslag

[llyfrenfys]

Sequel to yesterday's poll!:

Bore da again Cymblr! Do you know how to describe your gender in Welsh?

/

Bore da eto Cymblr! Ydych chi'n gwybod sut i ddisgrifio eich rhywedd yn Gymraeg?

Or write in the tags!

/

Neu sgwennu yn y tagiau!

[abolishcis-blog]

ABOLISH CIS

“Please include a 150 word description of yourself as the author of your article;”

Sioni fenyw. Welsh prole. femme. White. Abled. Aggy/angsty. Tumblrless. [Well..]

_________

olwyn o dân___

*This is a call for the not-cis against the cis.

*Cis is cis-normative or else it is nothing at all.

___It is normative in both senses.

______As norm, the cis pre-dominates, making us the minority [qualitatively as much as quantitatively]. As the normative, it is the coercive cis-morality imposed upon us, making us other, lesser, abject, false.

*To be against the cis-normative is to be against that which [re]produces the cis.

___Cis isn't simply [dis]embodied in individuals – it's a dynamic, a relationship of domination.

______Against its system of birth designations. Against its violent socialisation and policing of these cis-binary gender roles. Against the legal and extra-legal apparatus of state and capital which identifies and records. Against the transphobia, transmisogyny and queer bashing: against cis-domination.

[non]terms of attack___

*Cis [and so not-cis] is a western term used here by a white westerner to locate a western domination. Western cis-normativity is colonially imposed on to non-western, non-white and Indigenous peoples, as others have attacked. Cis-normativity cannot be attacked through imposing western non-cis identities, such as "trans", on to non-westerners. [1]

*In naming the cis [and ourselves as non-cis] we do not [re]produce it: rather, we mark it as a target to be destroyed. Cis-normativity is a social relation, and will be destroyed in [anti]social struggle.

*That isn't to say that its name is totalising [even in a “western context”] or that its articulation is necessary for its destruction. Whilst cis-normativity is a subsuming social relationship, naming it as such is limited to a few "conscious" radicals. Many struggle against the cis, struggle as non-cis, without ever using these terms. The use of these terms here is not a denigration of their struggle.

___Likewise, this [appropriated?] academic language is used begrudgingly.

______Abolishing the cis doesn't need specialised theorists, but for each/all to live [un]spoken poetry.

_________Ac er mai enwau'r Sais sy fa nyn, ma'r gorthrwm a'r brwydr yn annwyl Walia 'fyd.

*As such, not-cis is used here: for all of us beyond the pale of cis. It is not the equivalent of "trans". Trans is both less and more than not-cis. Less in that not everyone who is not-cis identifies/is identified as trans, and more in that trans as an identity amounts to more than just being not-cis.

___If cis is to identify with the gender assigned at your birth, not-cis as an "identity" is a non- identification.

cis abolition is not those gender abolitionists___

*To be sure, there's lots of gender abolitionists. Not-cis erasing communizations [2], anti-feminist cis-manarchists [3], misgenderers using the "they" pronoun for everyone, transphobic TERFs and even TERFy/“truscum” transwomen [4]. In short, shitbags.

*But then the gender abolitionists [or gender nihilists] from a non-cis position, whose rants resonate with anti-assimilation. It's these that are worth talking about here.

assimilation and gender___

*The nihilists put it well. Outside, there's “the” trans flag in front of a cop-shop, hate crime initiatives, homonationalisms' Trans British army captains. Inside, essentialist policing of authenticity, by ourselves [or] of each other, finishing what the law started.

*But assimilation has no clearly bounded subject or agent, and no outside/in. It's a moebius strip drawing tighter. A relationship between the cis and the not-cis. An asymmetric, dominating one, but where the cis pulls us in closer and puts itself inside of us, only making us more distant from ourselves and each other.

___Like madness in the 19th century, the cis in “Britain” at least is more and more like those Quaker reformists, wanting [some of] us to take a seat at its familial table, to sit politely as if we were one of them, carefully watched [and still beaten elsewhere].

______We are talking about more than co-option. It feeds off of us [and spits us out elsewhere]. Not just through simple capitalist accumulation [exploiting our waged and unwaged labour, cis-tourism, commercialising our desires, careerism, spectacle...]  but also immediately in moments of struggle [cis-ally saviours, transphobic anti-transphobes...].

*Gender's [/non-gender's] relationship to this doesn't simply fit, even with regard to cis-patriarchy as a whole. Gender in both its narrowest, and widest senses, non-binary/fluid/woman/ man/indeterminate, masculine/femme/butch/camp. Gwisgo lasys sidan ac ymbincio. How these slot [or don't] into cis-normatvity, let alone cis-patriarchy isn't simple, despite the desires of TERFs.

*Maybe our gender nihilists still have more to show, or we have more to show them. [5]

___For sure, we can't say where smashing the cis will take us or our genders [if it will take them]. Masculinity without cis-men or patriarchy, femininity without TERFs or transmisogyny, non- binary without an assigned cis-binary, fluidity without prescribed subjects. "All that's solid melts into air".

______But despite this, and despite all the assimilationist desires, there's still some aggy bite in raging: "if I can't be [trans!]femme, it's not my revolution!".  

tactics___

*Maybe a difference in tactics. Tactics because there is still resonance - because whether it's a question of this abolishing gender or abolishing the cis, we're on the same side of the barricades.

___But also because there are some tactics that aren't that lost. Sure [conscious] identities are never totalising or essential or final. But where we have them/where they have us, let's escalate, use them till they brake [or brake them], make them again, re-appropriate, take, sabotage, visible then hidden, against the record or silent or all across their walls. Are our non-cis genders themselves a reproductive labour - can they be a revolutionary care? Weaponise them before we throw them away, before the assimilationist amnesty or hard-repression rears its head.

*Our nihilists leave so much unsaid, the what and the how - for and against whom. So does this text. But it's adamant all the same: through and/or from and/or towards gender, it's tactics which us non-cis accomplices need.

cis-abolition as a tactic____

*So why talk about cis abolition? Because, targeting the cis [especially its concrete content] rather than targeting gender [as an abstract form] seems to resonate with much more rage. It is explosive, against that we hate, rather than seeming to attack those struggling with us. For sure, gender abolition has proved amongst ourselves a tense provocation and opened divides. But the divides it gives rise to aren't between those who are against assimilation from those who are not, between the desires to abolish cis-patriarchy and the desires to live it again and again.

*But attacking the cis, and that which reproduces the cis, might do differently. And they might articulate much more nicely, for what it might be worth. Less ambiguity, for ourselves or for TERFs.

some problematics___

*Targeting cis-domination without reifying its power and without authenticity policing the non-cis?

___Arising from a targeting thats separated from attacking?

*Cisness as [dis]embodied in individuals, but also as a relationship of power?

___Accomplice cis bodies against the cis? Transphobia from trans people? Non-cisness as a process?

______Separate organising? Non-cising spaces?

*Perthynas y Gymraeg i gyffredinoliad negyddol yn Saesneg megis "non-cis"?

*The above with regards to the boundaries or [in]between of the cis and non-cis?

*Escalating anti-assimilation beyond being not-assimilated [we want it all [gone]!]?

tactical clarity___

*Abolish the cis.

*Tân yn “ein” rhywedd...

notes___

[1] Other than this the relations of cis/not-cis to colonialism and race are left empty here, because attempting to articulate from my position might only of left it emptier. For similar reasons, these relations to intersex struggles are also left unsaid, as is so, so much else. As an attack on the cis, and not a positive affirmation or program, I hope that emptiness isn't erasing.

Likewise, the focus here on cis-domination isn't done because transphobia can be abstracted from other dominations. Rather, where [increasingly everywhere] the cis dominates other dominations can't be abstracted from it. We need to talk strategically about attacking cis-normativity.

[2] “Endnotes: The Logic of Gender” https://endnotes.org.uk/en/endnotes-the-logic-of-gender. Not TERFy, but the total silence concerning cis/not-cis is a hardworked accomplishment.

“Communization and the abolition of gender” https://libcom.org/library/communization-abolition-gender#footnote6_tpqs0u5 give the slightest nod in a footnote.

[Sure, if these articles were talking from a cis position and didn't want to speak “for us”, but if so at least articulate that, don't erase the non-cis when talking about something that is directly about the non-cis.]

For an articulation of communization and gender that doesn't erase non-cis struggle, see “LIES Volume I: Identity, Abolition, Communization” http://www.liesjournal.net/.

[3] See for example, “AGAINST THE LOGIC OF SUBMISSION: Beyond Feminism, Beyond Gender” http://www.reocities.com/kk_abacus/vb/wd8fem.html.

[4] See for example, “New Narratives 2014” https://newnarratives2014.wordpress.com/2014/05/16/how-is-gender-harmful-and-what-does-the-idea-of-gender-abolition-mean-to-trans-women/.

[5] Cis abolition is not essentially gender abolitionist, or essentially not. It doesn't see gender as essentially oppressive, or as essential otherwise. See, even if essentialisms don't tie us down in one place, we always dance with or against them [at least in this way of talking]. Nihilists just dance with them in the negative ["the real movement to abolish the present state of things", "against the existent" etc.]. Here it is cis which must be cleared aside.

[coto524]

helô! sgwn i os allet ti helpu fi efo rhywbeth am fy nghymraeg ... agender ydw i, a dwi'n dysgu cymraeg ond dwi'm yn gwybod llawer am ragenwau cenedl niwtral. wyt ti'n gwybod os ydy pobl yn defnyddio "nhw" unigol fel dan ni'n defnyddio "they" yn saesneg? dwi 'di bod yn chwilio ond dwi'n methu ffeindio gwybodaeth am y peth. diolch am dy amser yn darllen hyn ac am unrhyw help galli di roi i mi :)

hmmm... dyna gwestiwn da!

efallai byddet ti’n cael mwy o lwc yn ofyn person arall - dydw i ddim wedi byw yng nghymru ers 2010 felly dydw i ddim yn defnyddio’r gymraeg pob dydd. efallai bydd @becausegoodheroesdeservekidneys neu @milliemylesie yn mwy o help i ti (cyfeithwr oedd @stalungrad, ond mae’n edrych fel mae e wedi cau ei gyfrif...)

yn fy marn i, does dim broblem mawr â hynny - bydd pobl yn dy ddeall di, a mae ’na lawer o seisnigo’n digwydd yn barod. hefyd mae pobl yn defnyddio ‘mae’n’ yn lle ‘mae e’n’ neu ‘mae hi’n’ pan maen nhw’n siarad. ond mae nifer o eiriau yn nghymraeg yn cynnwys rhywedd, mwy na saesneg - er enghraifft, mae ’na geiriau am ‘athro’ ac ‘athrawes’, ond dim gair niwtral, ac hefyd does ddim gair sy’n meddwl ‘sibling’ ac eithrio ‘brawd neu chwaer’... a dydy hynna ddim yn defnyddiol iawn. :/ yn sicr mae ’na ffyrdd o ddatrys y broblem, ond dydy hi ddim yn hawdd o gwbl. rhywbeth y ddylen ni newid.

@queercymruwales, unrhyw syniadau?

[llyfrenfys]

Y llyfr heddiw yw 'GENDERqUEER' a olygwyd gan Joan Nestle, Clare Howell a Riki Wilchins, a gyhoeddwyd yn 2002.

Mae'r llyfr hwn yn casgliad o draethodau rhyweddgwiar. Defnyddiwyd rhyweddgwiar yn y 1990au a'r 2000au i olygu unrhyw un yn croesi normau rhywedd - cydryweddol neu drawsryweddol, bwtsh neu ffem, wrywaidd neu fenywaidd, deuaidd neu anneuaidd - y ddau ac y naill na'r llall. Yn ddiweddar, mae'r term wedi dod yn olygu dim ond anneuaidd, ond mae'r term mewn gwirionedd yn ymbarél mawr. Mae'r traethodau'n ddisgrifio trawsnewid menyw i ddyn, rhyw lesbiaidd, menywod bwtsh, rhyw hoyw cyntaf, dysfforia rhywedd ac yn y blaen.

Dyma'r llyfr yn bwysig iawn imi - rwy'n ddyn traws ac yn rhyweddgwiar fy hun!

Ydych chi wedi darllen y llyfr hwn?

/

Today's book is 'GENDERqUEER' edited by Joan Nestle, Clare Howell and Riki Wilchins, published in 2002.

This book is a collection of genderqueer essays. Genderqueer was used in the 1990s and 2000s to mean anyone crossing gender norms - cisgender or transgender, butch or femme, male or female, binary or nonbinary - both, or neither. Lately, the term has come to mean just nonbinary, but the term is actually a huge umbrella. The essays describe female-to-male transition, lesbian sex, butch women, first gay sex, gender dysphoria and so on

. This book is very important to me - I'm a trans man and genderqueer myself!

Have you read this book?

[llyfrenfys]

Y llyfr heddiw yw 'A Little Gay History' gan R.B. Parkinson, a gyhoeddwyd yn 2013.

Mae'r llyfr hwn yn gasgliad o enghreifftiau o hanes LHDT+. O'r Oes Efydd yn Ewrop i Edo Japan - mae'r llyfr hwn yn dangos cariad hoyw a rhywedd amrywiol yn hanes y byd.

Prynais y llyfr hwn o'r hyfryd Gayberystwyth Books - siop lyfrau hoyw a lleol yn Aberystwyth!

Ydych chi wedi darllen y llyfr hwn?

/

Today's book is 'A Little Gay History' by R.B. Parkinson, published in 2013.

This book is a collection of examples of LGBT+ history. From Bronze Age Europe to Edo Japan - this book shows gay and gender diverse love within world history.

I bought this book from the lovely Gayberystwyth Books - a local gay bookshop in Aberystwyth!

Have you read this book?

[llyfrenfys]

Mis Hanes LHDT+ 2023 : Gair y Dydd #4 -Trawsryweddol

LGBT+ History Month 2023: Word of the day #4 -Transgender

Trawsryweddol

(adj. Transgender)

Like Lesbiaidd and Deurywiol, the knowledge of the emergence of Traws into the Welsh language is misty. It is known that trans terminology entered the Welsh langauge in the 20th Century, but it is not known when exactly.

As with all of my other words of the day so far, much of my data is dictionary based. You can see my blogs about LGBT+ Welsh terminology in dictionaries here.

Trans terminology does not appear in my data until 1981! Y Geiriadur Cymraeg Cyfoes is the earliest instance of trans terminology recorded with Trawsrywiol (transsexual). More than a decade passes until it appears again in 1993, in the Hippocrene Standard Dictionary Welsh-English English-Welsh as Trawsrywiol.

Geiriadur Yr Academi in 1995 expands on the terminology, including the terms Trawsrywiol (Transsexual), Trawsrywiolyn/-iolion (A transsexual/transsexuals), Trawsrywiolen (Transsexuals), Trawsrywioledd (Transsexuality).

In 2016 the introduction of -rhywedd (gender) instead of-ryw (sex) is printed in Geiriadur Cymraeg Gomer as Trawsryweddol (Transgender) alongside Trawsrywiol. Since then, the two terms are often printed together in dictionaries.

[llyfrenfys]

Hello! I’m a queer Welsh writer living in Ceredigion. I’m the one man team behind the Llyfr Enfys Project- where I’m writing Welsh’s first ever LGBTQ+ dictionary! 

The project is split into 2- the first edition of the dictionary contains 80 terms such as:

Anghyfunryw-Heterosexual

Anneuaidd- Nonbinary

Anrhywiol- Asexual

Bwtsh-Butch

Camenwi- Deadnaming

Cydryweddol- Cisgender

Deurywiol- Bisexual

Dirywedd-Agender

Dyn Traws- Trans Man

Dysfforia Rhywedd- Gender Dysphoria

Hollrywiol- Pansexual

Hoyw-Gay

Lesbiaidd- Lesbian

Menyw Draws- Trans Woman

Niwtrois- Neutrois

Rhyweddhylifol- Genderfluid

Trawsryweddol- Transgender

Ymgwestiynu- Questioning

And many more terms to fill in the gaps of language, such as coining terms for aromantic, transmasc, transfem and mspec identities! 

I would really appreciate if you could reblog this and share it with any langblrs you know to spread the word!

I also run a Welsh LGBTQ+ discord, dm for a link!

Diolch yn Fawr.