#is it a group of people who are just like. dedicated to harassing lesbians??

[ramblings-of-a-detrans-woman]

Why I will never support the radical feminist movement, as a detransitioning woman.

note: this is not meant to be any sort of hit piece or slander, I respect every feminist, even ones I disagree with. This is just my reasoning for why I do not like the radfem movement.

For a bit of context, I’ve indentified as trans since I was 12. At 18, I’ve decided to live my life as a lesbian woman, and i’ve never been happier with that choice.

Now, being a young trans man, I interacted a lot with pro trans content online (of course I did), and so of course I’ve heard about radical feminism. A passionate branch of feminism that takes a unique approach to women’s rights- deconstructing gender entirely. It sounds wonderful in theory, because of course gender is oppressive, most notably of women. I would know, being one. Even when I was trans I had to worry about being out at night. I even got chased once, and a man attempted to lure me to his truck another time. It’s brutal. But radical feminists devote their activism to ending this in a straightforward, logical way.

So why do I, a woman who has experienced both misogyny and transphobia, not support that? I feel that this is a good question for both trans allies and radfems alike to to ask. Knowledge is power.

Well, I’ll be direct. Radfems are some of the most depraved people i’ve ever met. I know, that sounds like a lot, but there’s no other words I can use that don’t perfectly encapsulate my experience with radfems. It’s depravity.

For weeks, I was harassed by transphobic radfems. Radfems, who are insistent on their love and support for TIFs aka trans men. It’s strange then that they would be so cruel towards one, wouldn’t you say?

Detransition is hard enough. It’s difficult to tell family that you were wrong. It’s difficult to reconnect with my gender. Hell, i prefer the term detrans over cis just because i have such a disconnect from my gender. So why do I have to deal with transphobic radfems sending me gore and death threats?

Thankfully all of the accounts doing this seem to be deleted or repurposed. But it’s only a matter of time until a new account is made just to send me an ask telling me to kill myself or a message about how much of a loser i am.

It’s this reason alone why i’ll never be a radfem. They’re just sick people. They don’t want liberation for women, they just hate trans people. It’s not even thinly veiled, their accounts are fully based around how horrible trans women are.

The truth being, trans women aren’t bad people at all. It’s easy to think they are because the news and media cherry picks some of the worst ones, but every community and minority group has bad people in it. some of the sickest people you could imagine, really. yes, they can be trans. but does being trans make you a sick person? does it turn you into a predator? no, it doesn’t. it just means you’re trans. trans or not, it’s up to men to be mature and take accountability for their own actions that they consciously make. a cis man is as capable to walk into a women’s room as a trans woman is.

if radical feminists cared more about women and detrans women, i could consider getting along with them. but sadly, all these passionate and dedicated feminists care about is hating trans people with a fiery passion. and i’ve been a casualty. it’s very difficult for me to sympathize with radfems when they’ve upset me to the point that they have

let me make it clear that gore and death threats don’t upset me, i’m not easily offended. So it’s not the threats that make me angry. It’s just the principle. The fact that radfems are spending their time scrolling reddit for gore pictures to send to fellow women instead of supporting us makes me SICK. it’s heartbreaking to picture a woman, raped and beaten by her boyfriend, and a radfem standing in front of her, readily available to help, but choosing to yell at a passing detrans woman. It’s really sad.

hopefully those reading this can take my words into consideration and use it to improve yourselves or your community (if you’re a radfem). i love womanhood and being a woman and i would love to share that joy with my sisters, but i just can’t when these issues i’ve experienced are in the back of my mind. I want radical feminism to be a safe space, a place where sisters can go to talk to women, relate to women, cry with and support women. but so far, the only love and support i’ve received has been from the trans community. that speaks volumes.

i am going to post more about my experience with finding my womanhood again in the future, so if you’re a detrans woman yourself, trans ally or not, consider following me :) i’d love to build myself a little community

[mariacallous]

After the Summer Olympics’ opening ceremony, drag artist Nicky Doll felt she was on a cloud. Her makeup had survived 45 minutes of torrential rain as she performed on a bridge over the Seine River and she’d just witnessed waacking and voguing, both dance forms with queer roots, reach a worldwide audience of billions of people.

Back in the dressing room, which was on a boat, the mood was celebratory. “We were all so proud that in 2024, we were given the platform to be,” says Doll, known for her appearance on the reality show RuPaul’s Drag Race and as the host of Drag Race France.

It wasn’t until the next day that Doll realized she was also at the center of an Olympic-sized backlash. French Catholic bishops decried the ceremony’s “derision and mockery of Christianity.” Donald Trump called the show “a disgrace.” Critics focused their anger on one scene, where Doll posed alongside other Drag Race artists, interpreting it as a parody of the Last Supper, a painting by Leonardo da Vinci and an important image in Christian iconography. Organizers denied that was the inspiration. But by then, it didn’t matter. The online mob had its momentum.

On Doll’s phone, that momentum took the form of a slew of notifications. Her name was getting tagged. Personal attacks were filing into her DMs. Then came the threats: “we know where you live,” “we have guns,” “we will cut your throat.” Other performers were getting harassed, too. A special police unit dedicated to fighting hate crimes was tasked with investigating online abuse targeted at lesbian activist DJ Barbara Butch, the Paris prosecutor's office told the Associated Press.

“As queer people, we are used to being criticized on social media,” says Doll, who is from Marseille but now lives in New York. “But when we saw they were using religion … in order to attack us, this felt like a low blow that we didn't see coming.”

Behind the messages were the usual crowd of anonymous trolls, hiding behind accounts with no names or profile pictures. But among them was also Laurence Fox, a British actor turned right-wing commentator, who has become notorious for making misogynistic and homophobic comments. On the night of the opening ceremony, amid the backlash, Fox posted a video of the catwalk scene on X, calling the cast “little pedos.” The post remains visible on the platform with a fact-check label that says: “There is no evidence that any of the people in the photograph are pedophiles.”

In response, Doll, who features in the video next to Butch, decided to sue Fox for defamation in France. “I want to sue him personally, because I want him to understand that he cannot continue to use us for his personal agenda and his words matter,” she says, “The message that he sends to his fan base matters. He's an enabler for hate and homophobia and transphobia.” Representatives for Fox and X did not reply to WIRED's requests for comment.

For Doll, the concern is that the type of rhetoric that came in response to the opening ceremony, if left to spread unchecked, could inspire offline violence. “Queer people could be literally murdered in the streets,” she says. “It’s very important that we stop allowing this kind of rhetoric to demonize queer people. We are not demons. We are not trying to attack religion and families. We are just trying to live our lives and to have representation in the media for other people who are not loved or have not even come out to feel like they are seen.”

This is not the first time Fox has been sued by someone in the drag community. In April, a British court ordered him to pay £180,000 ($200,000) to Simon Blake, incoming CEO of British LGBTQ+ campaign group Stonewall, and Crystal, another star in the Drag Race universe, after calling the pair pedophiles on X.

Doll is hoping her case can dispel the idea that online mobs have to be endured alone. “I am showing them that the law is an option they can [pursue],” she says. “The government is on their side and there are things they can do when they are being attacked.”

Doll, who received the majority of the attacks via Instagram and X, says the two platforms have not been equal in their attempts to contain the abuse. “I think that Instagram and [parent company] Meta are doing as much as they can,” she says. After reporting DMs she received through the app, the company responded to tell her those profiles had been removed.

On X, however, she feels like there are barely repercussions for people spreading abuse. “I think that Twitter is a trash can of negativity and allows so much hate,” she says, using the platform’s previous name.

Yet this is not just about abuse targeting celebrities. “What worries me is that people are going through things like this,” she says, “who do not have the power that I have.”

[scarycranegame]

oh on the topic of chappell roan i wanna talk about how i think the discourse about mlm ship content featuring "good luck babe" is dumb.

yes the song itself is about a lesbian whose ex girlfriend is in a compulsory heterosexual relationship, and as such wlw relationships and womanhood and femininity will always be intrinsically relevant and crucial to the song's meaning and importance (especially concerning the phrase, "you're nothing more than his wife", as the status of being "just his wife" is much different from the status of being "just her husband" in a cultural & social sense), but mlm also experience compulsory heterosexuality and thus may heavily relate to the song; and personally, i don't think it's such a bad thing that they relate to it.

i feel like i should also mention that i'm not specifically only talking about cisgay men either; trans men (both binary and nonbinary) also experience the social pressure of feeling as if they need to "prove" they're "real men", which is often equated with being in a heterosexual relationship, and from what i've seen in my own experience online it's become normal for others to mock and belittle men for "never having felt a woman's touch" or getting "no bitches" (among other vaguely comphet & misogynistic "haha funny meme" statements). additionally, men are still relentlessly bullied for being gay. for as many allies and fictional mlm enjoyers there are, there's 10 more school bullies that harass their peers for their sexuality, 10 more parents who kick their sons out for trusting that their family will accept them for who they are, and 10 more dudebros that regularly make homophobic jokes to the discomfort of their closeted friends. even men in mlm relationships are forced into traditional heterosexual roles by others' expectations; i.e., the "who's the man in the relationship" question, the expected/"ideal" mlm couple being a feminine twink and a masculine "real" man (especially when one of the men in the relationship is trans)

in my opinion, i think that while chappell roan's music is heavily based off of being a lesbian and being in relationships with other women (since she is one herself), it's also representative of the general queer experience, and thus relating to it and making art dedicated to it shouldn't be reserved for just one group of people. no amount of animatics or edits posted on twitter or tiktok or anywhere can erase the original context of the song.

additionally if you don't like when people make such content featuring the song, you can just opt to ignore it or block the person who created the content rather than calling them "misogynistic" or "lesbophobic" for relating to a song. it takes much less time and effort.

[faroreswinds]

I’m sure sending you an ask off anon will probably get me put on a list of some kind but fuck it, I’ve already got one unhinged stalker, what’s another one in the mix lmao, and i want to make it extremely clear that I support you in this.

Like it really says something that these stannies absolutely do not quit after four damn years of the same thing. Doesn’t matter how factual you are (correctly citing art history in its original intent and context, canon game dialogue and timelines, interviews, etc), how polite you are, how straightforward you and others are because none of that matters at all to these chumps. This is a straight up gamergate-style sealioning campaign that in the end isn’t really about edelgard at all—she’s just the convenient platform for these people to expound their insane maximalist fandom-as-politics viewpoint that has irreparably damaged houses’ reputation for fans and has conflated videogame communities as a testing ground for in-group loyalty metrics.

Aside from what you and others have already said, it’s telling that they always follow a set script: Church Evil and Fascist, Edelgard Revolutionary and Morally Good, alongside truly reprehensible weaponisation of identity politics and socjus buzzwords. It’s not enough to assert that Edelgard is a pure lesbian hero (biphobia what), it must mean that by diametrically opposing her, Dimitri has to be evil, straight (but when they grudgingly acknowledge his queerness, it’s then asserting that said queerness can only exist within him being repressed and tamping it down because of evil Faerghian misogynist politics, never mind that Adrestia is the biggest misogynist of the continent lol), and singularly obsessed with targeting what she represents; Rhea, the chief architect of all that is evil in Fódlan and directly responsible for its misogyny, homophobia, and whatever else alongside with lobbing assertions of her being a “groomer” (which anyone with half a brain cell not dedicated to being chronically online know is now a popular right-wing argot used to directly target the lgbt community with truly heinous accusations equating them to paedophilia), among other things.

Only extreme statements and buzzwords for the characters, all the time: Edelgard as a hero, Dimitri and Rhea as representatives of ontological evil that Edelgard must defeat with extreme prejudice.

Let’s also point out the fact that in a true debate—because they’re not really debating at all and I say this as a professional debater myself who has won medals for this shit and trained youth teams in my country—the onus on the opposing side has to accept neutral statements from their counterparts. They cannot seriously say that their statements on Edelgard must be taken as fact while simultaneously discounting yours as fiction, because at best that would obviously be called out as ad hoc attempt to muddy the waters; at worst, blatantly trying to control the debate solely with their own parameters as the only acceptable ones, and thus openly attempting to silence dissenting opinions. If they really want to try to convince others that they’re really presenting legitimate debate, they cannot seriously pretend that their actions support that claim when they:

Approach you first and then continue to hound you

Constantly repeat themselves in an attempt to wear you down and confuse you, which is absolutely something that can be penalised in formal debate

Get offended and then accuse you of abuse when you firmly disagree with them and draw boundaries

Let’s also not forget the fact that their actions as a community absolutely do constitute harassment when they’ve been caught gloating about running moonlitboar off tumblr, the revelation that they keep a list of Edelgard critics to monitor them, forcing vas to apologise for expressing negative opinions about Edelgard (note how Rhea gets called so much bad shit but you don’t see Rhea fans calling for her haters’ blood), and even prompting YouTubers to change entire videos to avoid backlash, if not to simply stay in their good graces (and milk them for views and ad cash)

Aside from absolutely garbage essentialist Pure Lesbian Women are from Venus, Evil Repressed Hettie Obsessed Men are from Mars viewpoints, it’s truly mind boggling that they’ve bought into the belief that f/f is somehow purer and “less problematic” than m/m solely because they’ve decided that the heavy mlm moments for the Lions must point to their inherent moral degeneracy, which I would again like to remind them that that is actually homophobic; hell, I’ve seen quite a few using fujoshi as an insult. Let me take the time to explain that fujoshi and mlm fandom in Asia (explained by Asian fans themselves!) has always been seen as a symptom of mostly women fans being disgusting and “rotten,” and that their interest in mlm relationships is not only a betrayal of their gender (and ofc fujoshi as an insult in the west is a popular argument with terfs), but a sign that they’re degenerate and that something is deeply wrong with them.

Never mind that across the world, ff in media has sadly mostly been used as porn fodder for straight, misogynist men, because lesbian sex titillates them while gay sex repulses them. Utena is the outlier in a sea of garbage and said ff garbage is mostly shown as porn anyways. Gengoroh Tagame, a popular gay mangaka, has spoken about how female fans of mlm in japan are often big supporters of lgbt rights. Let’s not even get into the fact that the demographics of most edelgard spaces (like r/edelgard) are of straight men.

I also really despise how they’ve discovered “antisemitic” as a new buzzword. I’m Jewish. I loathe how most people only seem to care about opposing antisemitism when it’s in a videogame or movie, instead of in real life when we get hatecrimed. But it’d be remiss of me not to mention the way my blood boils when edelstans seriously repeat church slander of the nabateans being fake humans, evil reptilians wearing human skins as a disguise for them to manipulate the world from the shadows and using a fake, evil religion as their cover (not to mention how they describe the tenets of said religion as evil and conveniently forge and misrepresent its texts to make it look worse…where have i seen that before), who impede societal development to keep themselves on top, and, as the cherry on the shit cake, as miserly hoarders who keep monumental wealth to themselves and refuse to use it to help others.

Really makes you think then that it doesn’t take much for them to admit they see the Nabatean genocide as a positive, that its completion is necessary for edelgard to succeed (even if they hem and haw about what they think would happen to byleth, Seteth, and flayn), and borrowing from blatant irl genocide denial rhetoric saying that the agarthans (who are literal moustache twirling evil villains) were the original inhabitants who actually got genocided by the nasty coloniser lizards and that their retribution is absolutely justified and understandable. I laugh to think what their though process will be like if they even play the jugdral games.

And finally, since it bears mentioning, they should keep byleths name out of their fucking mouths. As a huge self admitted Byleth stan, seeing them whinge and whine and bitch and moan about poor Edelgard getting criticised really grinds my gears when the last four years has been seeing me constantly trying to navigate a fandom space that relentlessly shits on byleth and says they ruin the games and are nothing but player pandering or when people fucking celebrated the scene of shez killing them in hopes. Edelstans don’t get to try and use them as a prop to prove how edelgard is so good to them (and is so pure as a whole) when we have quantifiable data showing that Byleth smiles the most in verdant wind, has an incredibly strong character arc in azure moon, and that for THREE ROUTES OUT OF FOUR in houses (two if you count hopes scenarios when they’re kept alive) they always end up opposing her, because that is their actual character. Let’s talk about how r/byleth is mostly populated by r/edelgard fans who mostly post porn of fem byleth but have admitted to actually hating her, but liking the fact that she’s got big tits and can be used for yuri fanservice. Or let’s talk about feh: all their alts so far show their loyalty and closeness TO THE NABATEANS. And fuck it, I’m of the opinion that actually the devs’ edelgard bias is what ruined byleth and what made them silent. Because when they’re separated from houses (and thus not in her immediate focus), they fucking shine!!!

Tldr: hi raxis, what’s good!!

Addendum: edelgard has the most 3h alts in feh, cipher card art showing her naked and/or with suggestive costumes, is the most attached to the avatar characters in 3h/hopes/feh of her roster, is named first in the dlc for 3h in engage, has the tea set paired with hreslveg blend, ETC. if that’s not obv favouritism by an obv mostly male dev team, then, well…

Hey, how are you? Hope things are well!

When thinking about that exchange from the other day, @butwhatifidothis had an excellent post that put into words more eloquently than I could about issue:

They are right - I never mentioned it myself because my brain didn't quite go there, but many of the arguments were basically "this character would do this hypothetically", which is nothing more than mere headcanon.

Full disclosure, but I am not a professional debater. I am not even trained. Back in school I famously hated debates because I always felt they relied on twisting facts rather than empirical data. I liked data, that's why I went into the Sciences.

The only debating in Science is whether your results are accurate and if your method is indisputable. Is this ethical? What are we basing our ethnics off of? Proper science doesn't care about your opinions, or how bad so and so was back in the 1700s. Science - and Math - liked numbers, and numbers are cold and inflexible.

So I must admit that debating (not discussions, but debating) do tend to make me nervous at times. I like to learn, and to be challenged on how I view the world. But debating is not a skill I am honestly good at. I can lost track of the original point. I can get discombobulated by the lexicon and factoids when they are rapid fired at me.

That's why I engage in them. It's practice. If I don't do it, I will never get better.

And my untrained eyes could see that this debate... was not really a debate, but a shake-down. I was curious to see where it would go.

If anyone else finds this in this situation, here is my unprofessional advice:

Do not insult or use language that could be misconstrued as aggressive. Remain polite and sincere. Remaining polite does not mean agreeing to everything they say. But, instead of saying something like "You are wrong!" re-word it as "I don't agree with your view" or "I do not believe that is correct".

Do not let yourself be bullied. If this means you wish to disengage, just disengage. Make it comfortable for yourself. In my case, I was comfortable to keep going, but that may not be true for you. They make take this as a win, but you aren't being graded on this and this isn't politics. It's video game stuff.

Use only facts, do not use headcanons or opinions. This makes it harder for the other person to fight you, because you are remaining neutral. If you wish to discuss or bring up something that is not based on text, be sure to make it clear.

Call out when they twist your words. One user claimed that I had once used their name in my post. I never did, so I asked them where I had said that. It forces the other user, if they wish to respond, to either acknowledge they made a mistake, or they risk making themselves look like liars.

Never take it personally. They don't really know you. They are just bored and angry.

Always try to get them to think. This one I am still trying to master. When they make a claim, ask them why they think that. Why are they drawing that conclusion? What if they thought about it this way? If they are regurgitating whatever they have heard from others, they may get tripped up by this. This does run the risk of irritating the other person, but I find it is a helpful tool to both learn and to challenge your opponent to explaining themselves better.

This is the hardest one of all. Do not lose sight of the topic. It is not uncommon for these discussions to go a million different directions. If you lose sight, you may end up on a path you don't want to be on. Stay on topic. I'm still working on this too.

It's really cool that you are a trained debater. If you have any other further advice, or if my advice is terrible, I would love to hear it!

Ultimately, I think many of these types of fans just want to use whatever buzzwords and language they can to not only guilt the other party into bending a knee to their opinions, but to also shame anyone who likes another fictional character.

It's really a shame that other fans feel the need to go to such lengths over someone who is not real.

But per your addenhem, it is true that Edelgard gets a lot of love and attention from IS. She is popular. She doesn't need someone to come sweeping in defending her fictional honor.

Poor Claude really gets the shortest end of the stick in all this. This guy doesn't even have the same number of alts as Dimitri in FEH.

The sexuality stuff confuses me the most. Perhaps it is because my particular sexuality makes up 1% of the population, but I usually don't see why it is such a big deal when it comes to FE. FE doesn't make statements about sexuality. It is not try to teach about sexuality. It is not trying to push an agenda of any kind except the Make Money Agenda.

This weird vilifying fans of who likes mlm content, often framed as disgusting straight fujos who fetishize men. I find this an odd statement. From my point of view, anything that has any sort of sex is fetishizing, period. Straight, gay, whatever.

Well, regardless, thank you for the nice ask. I hope I could give is an answer that gives it justice. :)

[euarchontoglires]

i think the connection between pr0shitters, misogynistic "transandr*phobia truthers", bi lesbian supporters, endo system supporters, etc. is the rejection of mainstream feminism and thus mainstream sexual abuse activism

while i think mainstream feminism has much to improve on (i never want to hear "women and femmes" ever again), i feel like many are unfairly maligning it due to its unfortunate shared history with TERFism/political lesbianism. they believe in the fallacy that just because a lot of radfems believe that women-aligned individuals face unique discrimination in a white cishet male-dominated society and that sexual abuse is a uniquely sensitive topic ESPECIALLY when it concerns sexual abuse of women-aligned ppl, that anyone who agrees with those points is "TERF-lite."

and with that comes the maligning of ideas such as:

- transmisogyny is an intersection of misogyny and transphobia that is uniquely harsh compared to bigotries against other identities under the trans/nb/gq umbrellas; in particular, transfems are the most likely to be portrayed as sexual predators/"invading women's spaces" by transphobes

- published media has the responsibility to handle the subject of sexual abuse more tactfully than, say, murder in the context of murder mysteries, slasher horrors, or anime swordfights. this is because sexual abuse (especially of women) is a vice that is still regularly practiced and defended by people (men) in positions of power, whereas being a murderer will get you instantly viewed as mentally ill and outcast from society from all sides of the political spectrum. (unless you're a cop. racially motivated and other bigoted violence is also similarly sensitive, but this isn't the post for that)

- people should still be mindful of their biases, especially regarding sexual abuse and women, when practicing kink. as well as be mindful of how these biases may affect others

- in this patriarchal society, comphet affects women who aren't attracted to men (including aroace women! not just lesbians) more harshly than women who ARE attracted to men, and the former group deserves dedicated spaces and terms to connect over struggles and traumas (again, which frequently involve sexual abuse and harassment)

- similarly, since many cases of DID/OSDD are caused by sexual abuse, ppl who have those deserve dedicated spaces and terms to connect over struggles and traumas that BPD havers and imaginary friend makers may not have experienced. also like. movies like Split still largely affect the public's perception of complex dissociative disorders so people need to stop spreading misinformation about these disorders in general

[catras-breakup-song]

it’s already annoying enough that they still, in 2025, 4.5 years after the fifth season ended, run blogs almost solely dedicated to hating on a cartoon since they can’t find a better hobby, but what really bothers me at this point is how they have to make their superiority complex everyone else’s problem and go out of their way to bully & harass stans over their posts under the guise of “debunking arguments” (which, even if that is true, debates aren’t always inherently invited and dragging someone into them by assuming “existence of post = open discussion” when they aren’t interested may violate a boundary), usually indirectly so that we don’t know and won’t respond to it.

glimmadora shippers (who are catradora antis, nothing wrong with just liking the ship itself!) are definitely the most frequently guilty, thinking of 1-2 blog usernames in particular here, and they largely overlap with the first group in your list — many of them tend to also be lumity fans (again, so am i, i have the owl house showrunner’s art of them as my main blog’s icon; that alone is not the issue) and compare it to catradora because if it’s not perfect fluff then it’s apparently not acceptable to portray in (animated) media. it’s rather ironic because they are so loud about being against toxic behavior + obsession with people minding their own business, but have no problem actively engaging with these things online in order to make sure others know they hold the wrong opinion over pixels + lines on a screen.

the ones that have really surprised me though, are hordak & shadow weaver stans. it’s a cheap excuse to accuse them of ableism* & misogyny & lesbophobia (and trust me, i also hate pointing fingers at baseless bigotry when it doesn’t apply tot the situation), yet abusive characters in this show are clearly fine to enjoy just as long as they’re not catra, which therefore implies… exactly those ideas. they hide behind a façade of caring about ableism via entrapta’s writing** and the end scene of 4x01 when catra holds hordak’s crystal over his head to bribe him, but either they’re very biased and cherrypick who deserves protection from discriminatory beliefs based on a subjective “perfect victim” status in the fandom, or they’re simply weaponizing those criticism arguments in order to silence opposing voices among the discourse regarding catra’s redemption arc getting more attention, since she’s a main character, than the cardboard cutout big-bad villain, who wasn’t supposed to have anywhere near as much development or sympathy given from the beginning. i roll my eyes when they complain about how season five catered to her so much, especially instead of hordak, because the show has literally always been primarily about catradora and the best friends squad by extension; hordak was nothing more than a tool for the narrative. that means you got what you came for, so you can either stay mad or leave ─ i highly suggest the latter for everyone else's sake.

i’ve been collecting receipts of the latter group that you can check through all the various reblogs (it’s not a neat consecutive thread unfortunately, sorry) in the notes here, just because it’s difficult for me to believe those takes are actually real if i can’t prove it to even just myself, lol lmao.

another thing i’d like to mention is that i’ve seen antis mention biphobia coming from she-ra stans a few times now, and as a bisexual activist who is unapologetic about calling that crap out without any respect for the perpetrator, the funny thing is… this is pretty much the only fandom where it hasn’t occurred that much in my experience, let alone to such an unbearable level — mind you, i’ve been here since june 2020 (not on this account, but wherever SPOP existed on the internet). it’s always been much more prevalent in arcane spaces, hell even the owl house with three prominent bisexual characters and only one canon lesbian is filled with far too much erasure & policing regarding our identity. also no one ever cares about bringing up bisexuals unless it’s to hate on us somehow, so i always find a sudden uptick in concern from monos that can be essentially read as a “gotcha” or otherwise supporting detail rather than its own thoughtful discussion to be deceitful and i tend to be quite wary of it. ¯\_(ツ)_/¯

*ableism in this case comes from catra’s heavy BPD-coding, which i can speak on as i also have it — or at least share most of its symptoms consistently, which has been overall agreed upon by my psychiatrist.

**that’s not to say how entrapta being autistic was handled, especially in 5x02, isn’t problematic, especially considering i’m autistic too and that has rightfully made our community uncomfortable, generally speaking. i just don’t trust authentic critique with genuine love for the character or even basic respect for this piece of media as a whole to come from that crowd specifically.

i'm losing my mind how are there STILL ACTIVE CATRA HATE BLOGS it's been FOUR YEARS how are you still this mad about a female abuse victim!!!!!! how do you STILL not get it!!!!!!!!!!

I have been in enough fandoms to understand that some of the people who stick around the longest are those who act the most scarred after watching the media. It's like stockholme syndrome. Or it's like hating the thing is what gives them drive in the world.

I have also been on the other side of this. I remained a Homestuck blog for a whole four years after the ending made me depressed about Terezi Pyrope, even lasting an additional year and a half after the dogshit epilogues released, through to the demise of Hiveswap and Homestuck^2, before I realised enough was enough and let Adventure Time give me sanctuary again.

But Homestuck had its Gamzee fans who hated the comic and fandom, Adventure Time had its Lemongrab fans who hated the show and fandom, and it seems She-ra has its fair share of antis.

The She-ra antis consist of the following groups, from my observation:

Former fans who got obsessed with some other show and have to bash She-ra because it ain't cool anymore. Usually Owl House fans but can be from anywhere. Their hate is universally connected to propping something else up, and is never done in isolation.

Hordak fans who hate Catra and maybe every other character and crew member and the show. There are a lot of the reverse, Catra fans who hate Hordak, which is part of why this group is so persistent, as a "counter" to this Hordak hate. However, the Catra fans who are Hordak antis MOSTLY do not hate the show (they are just... out of touch with it and generally have bad takes). I've seen one or two extreme cases of Catra apologists accusing Adora, Scorpia, and even Entrapta of abuse, but they were completely alone in their feelings. The Hordak fans who hate Catra tend to also hate Glimmer, Mermista, Adora, Bow, and say that the show is ableist or whatever, but they do not actually harbor much love for Entrapta. Her victimisation is an excuse for their behaviour and they have no understanding of her chaotic character. Do not interact.

Glimmadora fans (the ones who purely seem to exist to make 'Spop Is Abusive' posts). Why the fuck Glimmadora fans hate the show so much, I do not understand. But these are probably the most In-Your-Face of these three groups. While the Hordak fans mentioned above have a lot of similarity to Homestuck Gamzee fans or Adventure Time Lemongrab fans in the weird way they'll hate on the show for doing their blorbo wrong, Glimmadora fans don't have that evidence because they don't really care about Glimmer or Adora. They have absolutely nothing to say about the show, other than that it is Bad. My theory on these Glimmadora fans is that they really liked the Glimmer and Adora ship on a superficial level, and then the show decided to have its Deeper Themes and give Catra and Adora a messy, complicated relationship. There was a lot happening after season 3 where people went "CATRADORA IS REALLY ABUSIVE AND CATRA IS HORRIBLE AND YOU SHOULDNT SHIP HER WITH ANYONE". This period was SO fucking harmful to the fandom that it never recovered, so much work was lost and deleted from AO3. People would say "Glimmadora is a much better ship anyway". But then when season 4 rolled around and, uhh, Glimmer was acting like a little shit all season (for good reason but she really fucked things up with Adora), and Glimmadora crumbled into ash? Well the Glimmadora truthists felt like the show was working against them and that Season 5 was a grand conspiracy to make the Abusive ship Catradora canon!!! The funniest part of this is I sympathise a lot with these feelings. I used to be a Glimmadora truther myself when I watched the show in fall 2021. I was like, "wow, look how nice this ship is. And they go with catradora in the end?? Fucking HOW???". But then seasons 4 and 5 happened and.... yeah, I was disappointed with how Glimmer and Adora's friendship ended up, but I was ENAMORED by the messiness of Catra's character and how raw her and Adora felt about each other even in spite of all the bullshit. I never made excuses about the show being abuse apologising. I analysed it purely in how believable the relationships were and what the intentions of the characters are.

Of these groups, the ones responsible for the most actual SPOP Anti blogs are undoubtedly the Glimmadoras. The only time I've seen something similar, so many antis appearing, was because of Steven Universe ship wars. You have NO IDEA how petty people feel about Lapidot, Amedot, all the dots, all the amethysts. A crew member was chased off the internet over it, or left the internet over the show's own decisions, depending on whether you believe the """screenshots""" that were taken of Zuke's ""private blog""".

[saintshigaraki]

omfg the gold star lesbian shit is so fucking annoying. i remember being on twitter and having my lesbian moots get it in their curiouscat ALL the time. like ????? its so stupid

PLEASE I KNOW when i migrated from tumblr to twitter i thought i escaped it but then it started all over again. i do not get the point of it AT ALL. like why put that amount of time and effort into harassing people and trying to stir shit up. its so frustrating and so, so annoying. 

[baeddel]

Please. Please can you tell me what a baeddel is and why people (terfs?) used it in a derogatory manner on this website for a hot minute but now no one ever uses it at all

you asked for it, fucker

[2k words; philology and drama]

baeddel is an Old English word. i have no idea where it actually occurs in the Old English written corpus, but it occurs in a few placenames. its diminuitive form, baedling, is much better documented. it appears in the (untranslated) Canons of Theodore, a penitential handbook, a sort of guidebook for priests offering advice on what penances should be recommended for which sins. in a passage devoted to sexual transgressions it gives the penances suggested for a man who sleeps with a woman, a man who sleeps with another man, and then a man who sleeps with a baedling. so you have this construction of a baedling as something other than a man or a woman. and then it gives the penance for a baedling who sleeps with another baedling (a ludicrous one-year fast). then, by way of an explaination, Theodore delivers us one of the most enigmatic phrases in the Old English corpus: "for she is soft, like an adulturess."

the -ling suffix in baedling is masculine. but Theodore uses feminine pronouns and suffixes to describe baedlings. as we said, it's also used separately from male and female. but it's also used separately from their words for intersex and it never appears in this context. all of this means that you have this word that denotes a subject who is, as Christopher Monk put it, "of problematic gender." interested historians have typically interpreted it as referring to some category of homosexual male, such as Wayne R. Dines in his two-volume Encyclopedia of Homosexuality who discusses it in the context of an Old English glossary which works a bit like an Old English-Latin dictionary, giving Old English words and their Latin counterparts. the Latin words the Anglo-Saxon lexicographer chose to correspond with baedling were effeminatus and mollis, and Lang concludes that it refers to an "effeminate homosexual" (pg 60, Anglo Saxon). this same glossary gives as an Old English synonym the word waepenwifstere which literally means "woman with a penis," and which Dines gives the approximate translation (hold on tight) male wife.

R. D. Fulk, a philologist and medievalist, made a separate analysis of the term in his study on the Canons of Theodore 'Male Homoeroticism in the Old English Canons of Theodore', collected in Sex and Sexuality in Medieval England, 2004. he analysed it as a 'sexual category' (sexual as in sexuality), owing to the context of sexual transgressions in the Canons. he decides that it refers to a man who bottoms in sexual relationships with another man. i don't have the article on hand so i'm not sure what his reasoning was, but this seems obviously inadequate given what we know from the glossary described by Dines. Latin has a word for bottom, pathica, and the lexicographer did not use this in their translation, preferring words that emphasized the baedling's femininity like effeminatus, and doesn't address the sexual context at all. Dines, however, only reading this glossary, seems to decide that it refers to a type of male homosexual too hastily, considering the Canons explicitly treat them separately. both Dines and Fulk immediately reduce the baedling to a subcategory of homosexual when neither of the sources to hand actually do so themselves.

by now it should be obvious why, seven or so years ago, we interpreted it as an equivalent to trans woman. I mean come on - a woman with a penis! these days I tend to add a bit of a caution to this understanding, which is that trans woman is the translation of baedling which seems most adequate to us, just as baedling was the translation of effeminatus that seemed most adequate to our lexicographer. but the term cannot translate perfectly; its sense was derived from some minimal context; a legal context, a doctrinal context, and so forth... the way Anglo-Saxons understood sex/gender is complicated but it has been argued that they had a 'one sex model' and didn't regard men and women as biologically separate types, which is obviously quite different from the sexual model accepted today; in any case they didn't have access to the karyotype and so on. the basic categories they used to understand gender and sexuality were different from ours. in particular, Hirschfield et al. should be understood as a particularly revolutionary moment in the genealogy of transsexuality; the Institut für Sexualwissenschaft essentially invented the concept of the 'sex change', the 'transition', conceived as a biological passage from one sex to the other. even in other contexts where (forgive me) #girlslikeus changed their bodies in some way, like the castration of the priestesses of Cybele, or those belonging to the various historical societies which we believe used premarin for feminization [disputed; see this post], there is no record that they were ever considered men at any stage or had some kind of male biology that preceded their 'gender identity.' the concept of the trans woman requires the minimal context of the coercive assignment at birth and its subsequent (civil and bio-technological) rejection. i have never encountered evidence that this has ever been true in any previous society. nonetheless, these societies still had gendered relations, and essentially wherever we find these gendered relations we also find some subject which is omitted or for whom it has been necessary to note exceptions. what is of chief interest to us is not so much that there was such a subject here or there in history (and whatever propagandistic uses this fact might have), but understanding why these regularities exist.

a very parsimonious explanation is that gender is a biological reality, and there is some particular biological subject which a whole host of words have been conjured to denote. if this were the case then we would expect that, no matter what gender/sexual system we encounter in a given society, it will inevitably find some linguistic expression. if, like me, you find this idea revolting, then you should busy yourself trying to come up with an alternative explanation which is not just plausible, but more plausible. my best guesses are outside the scope of this answer...

anyway, all of this must be very interesting to the five or six people invested in the confluence of philology and gender studies. but why on earth did it become so widely used, in so many strange and unusual contexts, in the 2010s? we're very sorry, but yes, it's our fault. you see apart from all of this, there is also a little piece of information which goes along with the word baeddel, which is that it's the root of the Modern English word bad. by way of, no less, the word baedan, 'to defile'. how this defiled historical subject came to bear responsibility for everything bad to English-speakers doesn't seem to be known from linguistic evidence. however, it makes for a very pithy little remark on transmisogyny. my dear friend [REDACTED] made a playful little post making this point and, good Lord, had we only known...

it went like this. its such a funny little idea that we all start changing our urls to include the word baeddel. in those days it was common to make puns with your url (we always did halloween and christmas ones); i was baeddelaire, a play on the French poet Baudelaire. while we all still had these urls a series of events which everyone would like to forget happened, and we became Enemies of Everyone in the Whole World. because of the url thing people started to call us "the baeddels." then there was "a cult" called "the baeddels" and so forth. this cult had various infamies attatched to it and a constellation of indefensible political positions. ultimately we faced a metric fucking shit ton of harassment, including, for some of my friends, really serious and bad irl harassment that had long-term bad awful consequences relating to stable housing and physical safety and i basically never want to talk about that part of my life ever again. and i never have to, because i've come to realize that for most people, when they use the word baeddel, they don't know about that stuff. it doesn't mean that anymore.

so what does it mean? you'll see it in a few contexts. TERFs do use it, as you guessed. i am not quite sure what they really mean by it and how it differs from other TERF barbs. i think being a baeddel invovles being politically active or at least having a political consciousness, but in a way thats distinct from just any 'TRA' or trans activist. so perhaps 'militant' trans women, but perhaps also just any trans woman with any opinions at all. how this was transmitted from tumblr/west coast tranny drama to TERF vocabulary i have no idea. but you will also find - or, could have found a few years ago - i would say 'copycat' groups who didn't know us or what we believed but heard the rumours, and established their own (generously) organizations (usually facebook groups) dedicated to putting those principles into practice. they considered themselves trans lesbian separatists and did things like doxx and harass trans women who dated cafabs. if you don't know about this, yes, there really were such groups. they mostly collapsed and disappeared because they were evildoers who based their ideology on a caricature. i knew a black trans woman who was treated very badly by one of these groups, for predictable reasons. so long-time readers: if you see people talking about their bad experiences with 'baeddels', you can't necessarily relate it to the 2014 context and assume they're carrying around old baggage. there are other dreams in the nightmare.

the most common way you'll see it today, in my experience, is in this form: people will say that it was a "slur" for trans women. they might bring up that it's the root of the word bad, and they might even think that you shouldn't use the word bad because of it, or that you shouldn't use the word baeddel because it's a slur. all of this is a silly game of internet telephone and not worth addressing. except to say that it's by no means clear that baeddel, or baedling, were slurs, or even insulting at all. while Theodore doesn't provide us with a description of how we can have sex with a baedling without sinning, and it may be the case that any sexual relations with a baedling was considered sinful, sexuality-based transgressions were not taken all that seriously in those days. there was a period where homosexuality within the Church was almost sanctioned, and it wasn't until much later that homosexuality became so harshly proscribed, to the extent that it was thought to represent a threat to society, etc. and as i mentioned, there are places in England named after baedlings. there is a little parish near Kent which is called Badlesmere, Baeddel's Lake, which was recorded in the Anglo-Saxon Domesday Book (as having a lord, a handful of villagers and a few slaves; perhaps only one or two households). it's not unheard of, but i just don't know very many places called Faggot Town or some such. it's possible that baedlings had some role in Anglo-Saxon society which we are not aware of; it could even have been a prestigious one, as it was in other societies. there is just no evidence other than a couple of passing references in the literature and we'll probably never have a complete picture.

[ukrfeminism]

Women may suffer “systemic disadvantage” at Scottish universities because there are no sex-based organisations to represent them on campuses, a new report claims.

Women make up more than half of all staff in higher education north of the border but just 28 per cent of professors.

In her latest study Kath Murray, of the Edinburgh-based policy analysts MurrayBlackburnMackenzie, said that sex discrimination remained alive and well at universities, not least when it came to pregnancy.

The report argues that one of the reasons for its persistence is that the sector fails to provide formal groups or networks to promote a biological female perspective. She writes: “A lack of organised capacity to engage with and strategically influence university policy can only weaken the hand of female staff and is likely to put women at a systematic disadvantage within higher education. With women representing over half of the university workforce in Scotland, facilitating arrangements that provide dedicated institutional support and representation for female staff now feels like a necessary and long overdue challenge.”

Her report cites a series of controversies around different views on transgender policy, including a campaign criticising a Scottish feminist philosopher. Kathleen Stock, from Aberdeen, stepped down from her post at Sussex University in October complaining of bullying and harassment over her alleged transphobia, igniting a debate about academic freedom.

A married lesbian with teenage children, Stock has expressed concerns about “people born as men, who’ve never had a sex change operation”, being “given access to female changing rooms” or “refuges from domestic violence or women’s prisons”.

In her report Murray stresses that universities have a legal duty to assess how their policies affect protected characteristics, including sex, under equality legislation. That should mean, she argues, consulting with women — which is harder, she says, to do when there are no bodies representing them.

Of the 15 universities contacted by Murray, six — Aberdeen, Edinburgh Napier, Highlands and Islands, Queen Margaret, Robert Gordon and St Andrews — said they did run groups for females. Yet membership, the researcher said, was open to trans women and, in some cases, male “allies”.

Feminists remain split on opening up women’s representative bodies to trans women. Murray is a critic of policies she says “potentially put female staff and students at a disadvantage: for example, allowing male-born people who self-identify as women to use female changing rooms or toilet facilities, or to compete for places in leadership schemes”.

However, the former Edinburgh University academic moves well beyond her starting point of trans controversies to look at a whole range of sex-specific workplace issues which affect women more than men, such as menstruation, miscarriage support, pregnancy and maternity rights, and the menopause.

She writes: “By dint of the biological clock, the reliance in higher education on insecure contracts has larger implications for female early career researchers in their twenties and thirties than for their male counterparts.

“During the pandemic, the weight of childcare responsibilities fell disproportionately on female academics, as research outputs from men increased. Pay and promotion differ by sex. Looking at data for the 15 Scottish universities above, female staff account for 54 per cent of the overall workforce, 46 per cent of all academic staff, but only 28 per cent of professorial academic staff. The University and College Union has argued the ’gender pay gap’ will take 40 years to close in higher education.”

Murray cited evidence showing student surveys tended to be biased against female academics, with real-world consequences for careers.

“These are differences in experience by sex, whether accounted for by physical experiences unique to women, structures and systems that work better for men in practice, or outright sexist behaviour. Looking beyond immediate employment issues, it is widely accepted that sexual assault and harassment in universities affects women, including women staff, far more than men.”

In a statement to The Times, Murray said: “There is ample evidence to demonstrate it is premature for universities to decide that female staff no longer need specific representation or opportunities to meet and discuss matters of interest to them.

“A lack of capacity to engage with university policy can only weaken the hand of female staff. Facilitating institutional support and representation for female staff now feels like a necessary and long overdue challenge for universities.”

[somethingimworkingon]

Zanele Muholi, Tate Modern

Walking into the Zanele Muholi exhibition at Tate Modern is like discovering another country.

In 2017 Muholi’s ongoing self-portrait series, Somnyama Ngonyama/Hail the Dark Lioness, was exhibited in London’s Autograph Gallery. In press reviews and posters on the tube that autumn, the images were unmissable and unmistakeable: stark black and white photographs of an impassive face crowned with Brillo pads or clothes pegs, festooned with vacuum cleaner hoses. At the time, Autograph wrote, the artist: “uses her body as a canvas to confront the politics of race and representation… Gazing defiantly at the camera, Muholi challenges the viewer’s perceptions while firmly asserting her cultural identity on her own terms: black, female, queer, African.”

Fast forward to 2020, and Tate Modern’s major Zanele Muholi exhibition. Visiting hours at the museum flicker in and out of existence as we navigate COVID lockdowns – now you can come! No, wait, sorry, you can’t. Try rebooking for a month’s time.

When I finally squeaked in, in early December, I expected more Dark Lionesses. I had a vague idea that Zanele Muholi was a bit like a South African Cindy Sherman.

I was wrong.

This exhibition shows the breadth of Muholi’s practice, of which the self-portraits are just one strand. The range and energy of the work is astounding. Especially given that in 2012 their studio was burgled and five years of work on hard drives was stolen.

Another mental adjustment: Muholi’s pronouns are they/them/theirs.

Born in Umlazi, South Africa, in 1972, at the height of Apartheid, Zanele’s father died when they were a baby and their mother, Bester, a domestic worker, had to leave her eight children for employment in a white household. Zanele was brought up by extended family. They started working as a hairdresser, then studied photography at Market Photo Workshop in Johannesburg, graduating in 2003, and going on to be awarded their MFA in Documentary Media from Ryerson University in Toronto in 2009.

On returning to South Africa they started to document the lives of the LGBTQI+ community.

Aftermath (2004)

The exhibition opens with a group of deceptively gentle images. In the first, Aftermath (2004), a torso is cropped from waist to knees, hands modestly clasped in front of Jockey shorts, a huge scar running down the person’s right leg almost like a piece of body art. In another, Ordeal (2003), hands wring out a cloth in an enamel basin of water placed on a floor. A third image shows a cropped, seated figure, again waist to thighs, hands folded in their lap, plastic hospital ties around their wrists. These pictures have a softness and beauty which completely belies the fact that their subjects are all survivors of sexual violence and “corrective rape”.

As the caption to the last picture, Hate crime survivor I, Case number (2004) explains, “Corrective rape is a term used to describe a hate crime in which a person is raped because of their perceived sexual orientation or gender identity. The intended consequence of such acts is to enforce heterosexuality and gender conformity.” This horrific practice is by no means unique to South Africa, but the term seems to have originated there – feminist activist Bernedette Muthien used it during an interview with Human Rights Watch in 2001 – and its effects on the community resonate throughout this exhibition.

Ordeal (2003)

They don’t, however, dominate. While the exhibition starts by showing the evils of intolerance of gender nonconformity, Muholi goes on to reclaim, elevate and celebrate that same nonconformity.

With Being (2006 – ongoing) we move on to photographs of naked bodies entwined – again tightly cropped, again soft black and white, but now without outside interference. They are sensual, personal, and owned. A series of portraits of two female lovers, Katlego Mashiloane and Nosipho Lavuta (2007) switches to colour and full figures. The couple sit entwined, laughing: they kiss, and bathe side by side standing in an enamel basin, in a warm, defiant echo of the scene in Ordeal (2003) across the room.

Katlego Mashiloane and Nosipho Lavuta, Ext.2, Lakeside, Johannesburg (2007)

The series Brave Beauties, started in 2014, is “a series of portraits of trans women, gender non-conforming and non-binary people. Many of them are also beauty pageant contestants.” The queer beauty pageant is many things: a celebration – and redefinition – of beauty, a declaration of independence by contestants, a challenge to “heteronormative and white supremacist cultures,” and an attempt, as Muholi puts it, “to change mind-sets in the communities [the contestants] live in, the same communities where they are most likely to be harassed or worse.”

Melissa Mbambo, Durban, South Beach (2017). Melissa Mbambo is a trans woman and beauty queen, Miss Gay South Africa 2017

Roxy Msizi Dlamini, Parktown, Johannesburg (2018)

Akeelah Gwala, Durban (2020)

These portraits are made collaboratively, Muholi and the subjects choosing clothing, location and poses together. Some of them, like the picture of Roxy Msizi Dlamini (2018) have the quality of a classic glamorous studio shot. Others, like Akeeleh Gwala, Durban (2020), posing in a bikini against a scruffy brick wall in what seems to be a deserted brick alleyway, are a reminder of the vulnerability of the subject. Akeelah Gwala’s “Testimony” in the exhibition catalogue says: “I am 24 years old. I am a transgender woman. Growing up was very difficult because your parents think this is a boy… I was raped when I was 16 years old…” The rapist, a well-known pastor, threatened Akeelah’s family, forcing them out of their home. Akeelah refers to Muholi as “Sir Muholi” and says, “I have taken part in several beauty pageants. I perform because as a Brave Beauty, it is important to be visible and make others know about us and respect us as human beings.”

Miss Lesbian I-VII, Amsterdam (2009)

The theme of beauty pageants also features in the series of self-portraits Miss Lesbian I-VII, Amsterdam (2009), where Muholi casts themself as a beauty queen, an early identification with the wider community prefiguring Brave Beauties. The 2009 series brings together several of Muholi’s themes: the beauty pageant and the fashion/fashion magazine world; who gets to perform and who gets to watch; who gets to choose what beauty means? And, as an aside that may sound trivial but isn’t, kitchen utensils as headgear.

As the exhibition unfolds, we discover other projects. Muholi describes themselves as a visual activist, and they have a large network of collaborators, including the collective Inkanyiso (“Light” or “Illuminate” in isiZulu), a non-profit organisation focused on queer visual activism. We see images documenting marches and protests, weddings and funerals, and “After Tears” – gatherings held after burials to celebrate the life of the lost loved one.

Nathi Dlamini at the After Tears of Muntu Masombuka’s funeral, KwaThema, Springs, Johannesburg (2014)

Death is a constant presence in Muholi’s community and work. The largest space in this exhibition is given to Faces and Phases (2006 – ongoing), a collection of portraits – 500, and counting. The images “celebrate, commemorate and archive the lives of Black lesbians, transgender and gender non-conforming individuals.” People appear more than once. Some spots on the walls are empty, marking a portrait yet to be taken or a participant no longer there. One wall is dedicated to those who have passed away.

Not only is this a powerful and moving project, it’s an extraordinarily beautiful set of pictures. As are the last works in the show, the series that started in 2012: Somnyama Ngonyama, Hail the Dark Lioness.

In this work, Muholi has darkened their skin and whitened their eyes, and composed the picture in the manner of a classical, perfectly-lit studio portrait, posing with found objects as “costume” – a footstool as a helmet, say. There is so much to unpick in these images – references to colonialism, Apartheid, to the politics of race and representation, to femininity and “women’s work”.  Muholi presents us with a kaleidoscope of views of injustice, equal parts beautiful and brutal. The photographs were created in different parts of the world, at different times, combining what could almost be witty accessorising with intense cultural and political commentary.

Quinso, The Sails, Durban (2019)

The intellectual focus of every picture is slightly different. Zamile, KwaThema (2016) shows Muholi draped in a striped blanket, as used in South African prisons during Apartheid. In Quinso, The Sails, Durban (2019) Muholi’s hair is adorned with silvery Afro combs, a symbol of African and African diaspora cultural pride. In Nolwazi II, Nuoro, Italy (2015) their hair is stuffed with pens – a reference to the “pencil test” whereby, under Apartheid, if a pencil pushed into a person’s hair fell out they were “classified as white”.

Nolwazi II, Nuoro, Italy (2015)

As mentioned above, Muholi calls themselves a visual activist rather than an artist – though galleries, like Tate Modern, might beg to disagree. Walking through this exhibition, I came away with the impression that their work is on the intersection of art and documentary photography – but also that everything is documentary: everything is story telling, and bearing witness, and the place where “documenting the community” and “expressing oneself as an artist” is continually blurred.

Maybe it’s not just like discovering a new country: maybe Zanele Muholi is showing us a whole new world.

Zanele Muholi is at Tate Modern until May 31, 2021

[comrade-meow]

A great deal of the transgender debate is unexplained. One of the most mystifying aspects is the speed and success of a small number of small organisations in achieving major influence over public bodies, politicians and officials. How has a certain idea taken hold in so many places so swiftly?

People and organisations that at the start of this decade had no clear policy on or even knowledge of trans issues are now enthusiastically embracing non-binary gender identities and transition, offering gender-neutral toilets and other changes required to accommodate trans people and their interests. These changes have, among other things, surprised many people. They wonder how this happened, and why no one seems to have asked them what they think about it, or considered how those changes might affect them.

Some of the bodies that have embraced these changes with the greatest zeal are surprising: the police are not famous social liberals but many forces are now at the vanguard here, even to the point of checking our pronouns and harassing elderly ladies who say the wrong thing on Twitter.

How did we get here? I think we can discount the idea that this is a simple question of organisations following a changing society. Bluntly, society still doesn’t know very much about transgenderism. If you work in central London in certain sectors, live in a university town (or at a university) or have children attending a (probably middle-class) school, you might have some direct acquaintance. But my bet is that most people don’t know any trans people and don’t have developed views about how the law should evolve with regards to their status.

So the question again: how did organisations with small budgets and limited resources achieve such stunning success, not just in the UK but elsewhere?

Well, thanks to the legal website Roll On Friday, I have now seen a document that helps answer that question.

The document is the work of Dentons, which says it is the world’s biggest law firm; the Thomson Reuters Foundation, an arm of the old media giant that appears dedicated to identity politics of various sorts; and the International Lesbian, Gay, Bisexual, Transgender, Queer and Intersex Youth & Student Organisation (IGLYO). Both Dentons and the Thomson Reuters Foundation note that the document does not necessarily reflect their views.

The report is called 'Only adults? Good practices in legal gender recognition for youth'. Its purpose is to help trans groups in several countries bring about changes in the law to allow children to legally change their gender, without adult approval and without needing the approval of any authorities. 'We hope this report will be a powerful tool for activists and NGOs working to advance the rights of trans youth across Europe and beyond,' says the foreword.

As you’d expect of a report co-written by the staff of a major law firm, it’s a comprehensive and solid document, summarising law, policy and 'advocacy' across several countries. Based on the contributions of trans groups from around the world (including two in the UK, one of which is not named), it collects and shares 'best practice' in 'lobbying' to change the law so that parents no longer have a say on their child’s legal gender.

In the words of the report:

“'It is recognised that the requirement for parental consent or the consent of a legal guardian can be restrictive and problematic for minors.'

You might think that the very purpose of parenting is, in part, to 'restrict' the choices of children who cannot, by definition, make fully-informed adult choices on their own. But that is not the stance of the report.

Indeed, it suggests that 'states should take action against parents who are obstructing the free development of a young trans person’s identity in refusing to give parental authorisation when required.'

In short, this is a handbook for lobbying groups that want to remove parental consent over significant aspects of children’s lives. A handbook written by an international law firm and backed by one of the world’s biggest charitable foundations.

And how do the authors suggest that legal change be accomplished?

I think the advice is worth quoting at length, because this is the first time I’ve actually seen this put down in writing in a public forum. And because I think anyone with any interest in how policy is made and how politics works should pay attention.

Here’s a broad observation from the report about the best way to enact a pro-trans agenda:

“'While cultural and political factors play a key role in the approach to be taken, there are certain techniques that emerge as being effective in progressing trans rights in the "good practice" countries.'

Among those techniques: 'Get ahead of the Government agenda.'

What does that mean? Here it is in more detail:

“'In many of the NGO advocacy campaigns that we studied, there were clear benefits where NGOs managed to get ahead of the government and publish progressive legislative proposal before the government had time to develop their own. NGOs need to intervene early in the legislative process and ideally before it has even started. This will give them far greater ability to shape the government agenda and the ultimate proposal than if they intervene after the government has already started to develop its own proposals.'

That will sound familiar to anyone who knows how a Commons select committee report in 2016, which adopted several positions from trans groups, was followed in 2017 by a UK government plan to adopt self-identification of legal gender. To a lot of people, that proposal, which emerged from Whitehall looking quite well-developed, came out of the blue.

Anyway, here’s another tip from the document: 'Tie your campaign to more popular reform.'

For example:

'In Ireland, Denmark and Norway, changes to the law on legal gender recognition were put through at the same time as other more popular reforms such as marriage equality legislation. This provided a veil of protection, particularly in Ireland, where marriage equality was strongly supported, but gender identity remained a more difficult issue to win public support for.'

I’ve added my bold there, because I think those are very telling phrases indeed. This is an issue that is 'difficult to win public support for' and best hidden behind the 'veil of protection' provided by a popular issue such as gay rights. Again, anyone who has even glanced at the UK transgender debate will recognise this description.

Another recommendation is even more revealing: 'Avoid excessive press coverage and exposure.'

According to the report, the countries that have moved most quickly to advance trans rights and remove parental consent have been those where the groups lobbying for those changes have succeeded in stopping the wider public learning about their proposals. Conversely, in places like Britain, the more 'exposure' this agenda has had, the less successful the lobbying has been:

'Another technique which has been used to great effect is the limitation of press coverage and exposure. In certain countries, like the UK, information on legal gender recognition reforms has been misinterpreted in the mainstream media, and opposition has arisen as a result. ….Against this background, many believe that public campaigning has been detrimental to progress, as much of the general public is not well informed about trans issues, and therefore misinterpretation can arise.

In Ireland, activists have directly lobbied individual politicians and tried to keep press coverage to a minimum in order to avoid this issue.' (Emphasis added).

Although it offers extensive advice about the need to keep the trans-rights agenda out of the public’s gaze, the report has rather less to say about the possibility that advocates might just try doing what everyone else in politics does and make a persuasive argument for their cause. Actually convincing people that this stuff is a good idea doesn’t feature much in the report, which runs to 65 pages.

I’m not going to tell you what I think of the report, or the agenda it sets out. I’m not going to pass comment on it or its authors. I’m just going to try to summarise its nature and contents.

A major international law firm has helped write a lobbying manual for people who want to change the law to prevent parents having the final say about significant changes in the status of their own children. That manual advises those lobbying for that change to hide their plans behind a 'veil' and to make sure that neither the media nor the wider public know much about the changes affecting children that they are seeking to make. Because if the public find out about those changes, they might well object to them.

I started my first job as a researcher in the Commons in 1994. I’ve been studying and writing about politics and policy ever since. And in my experience of how changes in the law are brought about, the approach described in that report is simply not normal or usual. In a democracy, we are all free to argue for whatever policy or position we wish. But normally, anyone who wants to change the law accepts that to do so they need to win the support or, at least, the consent of the people whose authority ultimately gives the law its force. The approach outlined, in detail, in the Dentons report amounts to a very different way of lobbying to get the laws and policies you want. Even more notably, it suggests that in several countries people have been quite successful in lobbying behind a 'veil' and in a way that deliberately avoids the attention of the public. That, I think, should interest anyone who cares about how politics and policy are conducted, whether or not they care about the transgender issue.

I’m going to conclude with an observation I’ve made here before, but which I think bears repeating in the context of that report and the things it might tell people about other aspects of the trans issue: no policy made in the shadows can survive in sunlight.

[trans-advice]

[NOTE: we changed the bullets to numbers in order to help with readability of this relatively long post. there is no other purpose for the list numbering.]

Redistribute resources to support Black trans liberation and survival! Split a donation to all the orgs listed on this page OR allocate specific amounts to individual groups. Then be sure to share this page once you're done.

**All funds donated go directly to the groups listed via ActBlue. Feel free to reach out to them if you have any questions**

Last week, many people shared that it was hard to track down a centralized place to find a list of specifically Black trans groups. This page is part of an effort to create an easier way for people to find and donate specifically to Black trans work and people right now. We know that this list is not complete, and it will be continually updated. If you have questions or would like to add an org in your area to this page, please email: BlackQTFund@gmail.com.

The groups listed in this first section only accept donations through PayPal, CashApp, or Venmo. Please support their important work by clicking over to their websites here:

Trans Sistas of Color Project Detroit: Exists to uplift, impact and influence that lives and welfare of transgender women of color in Detroit.

En-Poder-Arte (Colombia) Founded by an Afro-Colombian trans woman and other trans women of color. A few months ago, they launched a community house, which provides safe housing to Black trans women and trans women of color.

F2L Relief Fund: Provides commissary support (and legal representation & financial assistance) for incarcerated LGBTQ and Two-Spirit POC in NY State.

Middle Tennessee Black and Indigenous Support Fund: A community fund for Black and Indigenous queer and trans folks living and participating in rural Middle TN, with a goal to foster wealth redistribution in its larger community, direct the funds to Black and Indigenous community members, and build the leadership of Black and Indigenous community members.

Tournament Haus Fund: Mutual Aid fund for protestors and Trans/NonBinary BIPOC in the ballroom scene in Portland/Tacoma/Seattle.

TAKE Birmingham: A peer support group for trans women of color to come together and share their narratives. Also organizing around discrimination in the workplace, housing advocacy, & support for sex workers.

Black Excellence Collective Transport for Black NYC LGBTQ+ Protestors: Raising funds to provide safe transport for Black LGBTQ+ Protestors.

Kween Culture: Provides programming towards social and cultural empowerment of transgender women of color.

Black Trans Travel Fund : A mutual aid project developed to provide Black transgender women with the financial resources to self-determine safer alternatives to travel, so they feel less likely to experience verbal harassment or physical harm.

Heaux History Project: A documentary series and archival project exploring Black and Brown erotic labor history and the fight for sex workers’ rights.

Homeless Black Trans Women Fund: Supports Black Trans women that live in Atlanta and are sex workers and/or homeless.

Reproductive Justice Access Collective (ReJAC): A New Orleans network that aims to share information, resources, ideas, and human power to create and implement projects in our community that operate within the reproductive justice framework.

Rainbow Sunrise Mapambazuko/RSM (Democratic Republic of Congo): Fights for the Promotion of the rights and equality of LGBTQ people in DRC and is today facing this covid-19 crisis which further weakens Black LGBTQ people and more particularly transgender Black women.

Compiled direct donation links for individual Black Trans folks A compilation of direct donation links to Black trans people, including GoFundMes and CashApp handles. Email address on page to add to this list.

Below are the orgs you can support through the split donation form (on the right, if you're on a computer, or below if you're on a mobile device):

For The Gworls: This fund provides assistance to Black trans folks around travel to and from medical facilities, and co-pay assistance for prescriptions and (virtual) office visits. ⁣

Black Trans Fund: The first national fund in the country dedicated to uplifting and resourcing Black trans social justice leaders. BTF seeks to address the lack of funding for Black trans communities in the U.S. through direct grantmaking, capacity building support, and funder organizing to transform philanthropy.

Nationz Foundation: Provides education and information related to HIV prevention and overall health and wellness, while inspiring the community to take responsibility for their health while working towards a more inclusive Central Virginia for LGBTQIA+ identified individuals.

Trans Justice Funding Project: Supports grassroots trans justice groups run by and for trans people, focusing on organizing around racism, economic injustice, transmisogyny, ableism, immigration, and incarceration.

Third Wave Fund: An activist fund led by and for women of color, intersex, queer, and trans people under 35 years of age to resource the political power, well-being, and self determination of communities of color and low-income communities. Includes rapid response grantmaking, multi-year unrestricted grants, and the Sex Worker Giving Circle.

Unique Womens Coalition: The first Los Angeles based supportive organization for and by Transgender people of color, committed to fostering the next generation of black trans leadership from within community through mentorship, scholarship, and community care engagement work.

Black Trans Women Inc.: A national nonprofit organization committed to providing the trans-feminine community with programs and resources to help inspire individual growth and contributions to the greater good of society to meet its mission of uplifting the voice, heart and soul of black transwomen.

Black Trans Men Inc.: The first national nonprofit social advocacy organization with a specific focus on empowering African American transgender men by addressing multi-layered issues of injustice faced at the intersections of racial, sexual orientation, and gender identities.

SisTers/Brothers PGH: A transgender drop-in space, resource provider and shelter transitioning program based in Pittsburgh, PA.

Love Me Unlimited for Life: A catalyst that helps our transgender community members reach their goals and fulfill their potential through advocacy and outreach activities.

My Sistah's House Memphis: Designed to bring about social change within the Trans Community in Memphis, by providing a safe meeting space and living spaces for those who are most vulnerable in the LGBTQ+ community.

Black LGBTQIA Migrant Project: Builds and centers the power of Black LGBTQIA+ migrants through community-building, political education, direct services, and organizing across borders. BLMP is providing cash assistance to Black LGBTQ+ migrants and first generation people dealing with the impact of COVID-19.

Taja’s Coalition at St. James Infirmary: Empowers their community in navigating housing, medical services, legal services, and the workplace, as well as regularly training agencies in the SF Bay Area.

Marsha P. Johnson Institute: Helps employ black trans people, build more strategic campaigns, launch winning initiatives, and interrupt the people who are standing in the way of more being possible in the world for BLACK Trans people, and all people.

Black Trans Protestors Emergency Fund organized by Black Trans Femme in the Arts Collective : Supports Black trans protestors with resources like bail and medical care.

Black & Pink Bail Fund: A national prison abolitionist organization dedicated to dismantling the criminal punishment system and the harms caused to LGBTQ+ people and people living with HIV/AIDS who are affected by the system through advocacy, support, and organizing.

Black Visions Collective (MN): Black Visions Collective centers their work in healing and transformative justice principles and develops Minnesota’s emerging Black leadership, creating the conditions for long term success and transformation.

SNaPCo: A Black, trans-led, broad-based collaborative to restore an Atlanta where every person has the opportunity to grow and thrive without facing unfair barriers, especially from the criminal legal system.

Brave Space Alliance: Created to fill a gap in the organizing of and services to trans and gender-nonconforming people on the South and West Sides of Chicago, where very few LGBTQ advocacy networks exist.

Okra Project/Tony McDade and Nina Pop Mental Health Fund: Provides Black Trans people with quality mental health & therapy. Also addresses food security in Black trans communities.

House of GG: A nonprofit, founded by legendary trans activist Miss Major Griffin-Gracy, that is raising money to build a permanent home where Transgender people can come, feel safe, and be part of a growing network of Southern trans people who are working for social justice.

TGI Justice Project: TGI Justice Project is a group of transgender, gender variant and intersex people -- inside and outside of prisons, jails and detention centers -- challenging and ending human rights abuses committed against TGI people in California prisons, jails, detention centers and beyond.

Trans Women of Color Collective: TWOCC exists to create revolutionary change by uplifting the narratives, leadership, and lived experience of trans people of color.

Youth Breakout: BreakOUT! seeks to end the criminalization of lesbian, gay, bisexual, transgender, and questioning (LGBTQ) youth to build a safer and more just New Orleans, organizing with youth ages 13-25 who are directly impacted by the criminal justice system.

Translash: A trans-led project uses the power of individual stories to help save trans lives, shifting the cultural understanding of what it means to be transgender, especially during a time of social backlash, to foster inclusion and decrease anti-trans hostility.

TRANScending Barriers: A trans-led trans-issue focused organization whose mission is to empower the transgender and gender non-conforming community in Georgia through community organizing with leadership building, advocacy, and direct services.

My Sistah's House: A trans-led nonprofit providing first hand experience as well as field research to create a one-stop shop for finding doctors, social groups and safe spaces for the trans community, providing emergency shelter, access to sexual health services, and social services.

Dem Bois: A national organization with the mission to provide charitable economical aid for female to male, FTM, trans-masculine identified person(s) of color ages twenty-one years old and older for them to obtain chest reconstruction surgery, and or genital reassignment surgery in order to help them on their journey to live a more fulfilled physical, mental, and self-authentic life.

G.L.I.T.S: Approaches the health and rights crises faced by transgender sex workers holistically using harm reduction, human rights principles, economic and social justice, along with a commitment to empowerment and pride in finding solutions from our own community.

Emergency Release Fund: Aims to ensure that no trans person at risk in New York City jails remains in detention before trial; if ​cash bail is set for a trans person in New York City and no bars to release are in place, ​bail will be paid by the Emergency Release Fund.

HEARD: Helping Educate to Advance the Rights of Deaf Communities: Supports deaf, hard of hearing, deafblind, deafdisabled, and disabled (“deaf/disabled”) people at every stage of the criminal legal system process, up to and including during and after incarceration.

Black Trans Advocacy Coalition COVID-19 Community Response Grant: Works daily to end discrimination and inequities faced in health, employment, housing and education to improve the lived experience of transgender people.

Princess Janae Place: Provides referrals to housing for chronically homeless LGBTQ adults in the New York Tri-state area, with direct emphasis on Trans/GNC people of color.

The Transgender District: Aims to stabilize and economically empower the transgender community through ownership of homes, businesses, historic and cultural sites, and safe community spaces.

Assata’s Daughters: A Black woman-led, young person-directed organization rooted in the Black Radical Tradition. AD organizes young Black people in Chicago by providing them with political education, leadership development, mentorship, and revolutionary services.  

Collective Action for Safe Spaces: A grassroots organization that uses comprehensive, community-based solutions through an intersectional lens to eliminate public gendered harassment and assault in the DC area.

The Knights and Orchids Society (TKO): Strives to build the power of the TLGB community for African Americans throughout rural areas in Alabama & across the south, to obtain our dream of justice and equality through group economics, education, leadership development, and organizing cultural work.

The Outlaw Project: Based on the principles of intersectionality to prioritize the leadership of people of color, transgender women, gender non-binary and migrants for sex worker rights in Phoenix, AZ. Ensuring our rights and health as a first step will ensure the rights and health of all sex workers.

WeCare TN: Supports trans women of color in Memphis, TN, through education, and empowerment, with the goal to ensure that transwomen of color have the same equity and quality of life as envisioned.

HEARD (Helping Educate to Advance the Rights of Deaf Communities): Supports deaf, hard of hearing, deafblind, deafdisabled, and disabled (“deaf/disabled”) people at every stage of the criminal legal system process, up to and including during and after incarceration.

Community Ele'te (Richmond, VA) To establish unity, provide safe sex awareness and education, linkage to resources, emergency housing assistance, and empower the community to make positive lifestyle decisions.

TAJA's Coalition: An organization dedicated to ending violence against Black Trans women and Trans women of color based in San Francisco

Black Trans Task Force: (BTTF) is an intersectional, multi-generational project of community building, research, and political action addressing the crisis of violence against Black Trans people in the Seattle-Tacoma area.

The Transgender District: Aims to stabilize and economically empower the transgender community through ownership of homes, businesses, historic and cultural sites, and safe community spaces.

Trans Sistas of Color Project Detroit: exists to uplift, impact and influence that lives and welfare of transgender women of color in Detroit.

Black Trans Media (Brooklyn, NY): We are #blacktranseverything storytellers, organizers, poets, healers, filmmakers, facilitators here to confront racism and transphobia trans people of the diaspora committed to decolonizing media and community education

Garden of Peace, Inc.(Pittsburgh, PA): Centers black trans & queer youth, elevates and empowers the narratives and lived experiences of black youth and their caretakers, and guides revolutionary spaces of healing and truth through art, education, and mentorship.

House of Pentacles (Durham, NC): HOP is a Film Training Program and Production House designed to launch Black trans youth (ages 18-35) into the film industry and tell stories woven at the intersection of being Black and Trans. We have a simple mission: to train the next generation of Black trans storytellers and filmmakers, to leverage our brand to get Black trans filmmakers paid projects in their communities, and to pay Black trans trainees to work on HOP projects that further the stories of Black trans people globally.

Minnesota Transgender Health Coalition (Minneapolis, MN): is committed to improving health care access and the quality of health care received by trans and gender non-conforming people through education, resources, and advocacy.

RARE Productions (Minneapolis, MN): Arts and entertainment media production company for LGBTQ people of color that promotes, produces, and co-creates opportunities and events utilizing innovative artistic methods and strategies.

Baltimore Safe Haven: providing opportunities for a higher quality of life for transgender people in Baltimore City living in survival mode.

Transgender Emergency Fund of Massachusetts: recently helped organize a Trans Resistance Vigil and March through Boston, in place of the Boston Pride Parade that was cancelled due to COVID-19.

Semillas: In Borikén/Puerto Rico, our trans, gender non-conforming and queer communities are facing many obstacles to our survival, and not only due to Mariá.

Street Youth Rise Up: Our campaign is to change the way Chicago sees and treats its homeless home free and street based youth who do what they have to do to survive.

Trans(forming): A membership-based organization led by trans men, intersex, gender non-conforming people of color, to provide resources and all around transitional support.

[yaoipaddlestar]

Literally I think one of the most pitiful things on this site are the teenage cis lesbians who've been groomed into TERFdom and radfem bullshit.

Like I can't even imagine growing up, grappling with your own LGBT identity, and maybe you see a handful of posts about women's empowerment and gender inequality and lesbianism so you follow these blogs who post about it, and then all of a sudden you see them posting about how predatory men are, how trans women are wolves in sheep's clothing, how they come into bathrooms to assault cisgender women and are pedophiles and you, a 14 or 15 year old girl who doesn't know any better, believes this. You follow more blogs. Why is no one upset about all these trans women predating on cis women? They must be on their side, this must be more evidence of the oppression of women. So you creep further into this rabbit hole of TERF conspiracy. You "learn" about how trans men are GNC or lesbian women who have been tricked by an industry boogeyman who's motivated by homophobia and misogyny, and you can't believe no one talks about this? You struggled with your womanhood as a child, because of your attraction to other women (and this fact being contradictory to what was expected of you). This, surely, must be what trans men are feeling. They don't understand what's wrong with them. But you do, and so do these other women who you trust and who care about you, surely. And those trans people who are predators and helpless victims in one revile you, so you recede even further into this echo chamber and you're trapped. And you're 17 now, and nothings changed. You dedicate time to harassing trans women online, not because you hate trans people, but because you're defending women and stopping those predatory men from invading your precious female spaces. Intersex and GNC and POC women who fall in between the cracks of your "activism," who are predated upon by the peers you look up to, don't matter, because at this point you're so blinded by bigotry and you're so deep into the echo chamber that the criticisms don't reach your ears, and even if they did, you would not listen. Because you're scared, and all these women you look up to you are telling you to be scared, and you've grown up with this fear and internalised it and the idea that you must challenge it, and that you must understand that the fear is groundless and sown into you by women who don't really give a shit about you, is scarier than the imaginary trans predators in bathrooms. It is harder to acknowledge that your understanding of the world is not as comprehensive or complete as you think it is, than it is to dig your heels into the ground.

I can't imagine the trauma of trying to leave TERF circles, especially if you grew up in them. I feel so bad when I see teenage TERFs around because there's almost no way they came to the conclusions about gender and identity that they did on their own. And its not like I know what to do about it. I can't just show up in their DMs like "be not afraid, these people you love and trust and revere are lying to you, and I (a person part of the community your group is built around hating), am going to tell you the unbiased truth and you should just believe me." Like I just kind of ruminate on the fact that this person who isn't even fully grown spends time harassing trans people and feeding into the TERF cult of fearmongering and bullshit for no good reason, and then try to go on with my day. Fuck, man.

[thingsifeelicantsayhere]

About Kink at Pride

One: Thanks SO Much to the person who decided to @ me about 6 different times after I already mentioned how I can’t reply. Edit: Just read them! Thank you for linking me to the same article twice. I saw that one to, and at least 7 others! I closed out of all of them. Read on to see why!! And I call everyone hon, hon - sorry if I offended you!

Two: Kink at Pride thoughts, below the cut. TL;DR: Yes, I was wrong on certain things. Does that change my opinion? Nope! Still think Kink shouldn’t be at Pride.

Note: an entire history of gay Pride is listed below, starting with the Reminder marches. I started there because it felt like the logical place to start, given the organizers of Pride participating in those as well. It’s a LONG one guys, so strap in.

So, starting out: Gay Rights Timeline (it’s brief, because I don’t have an entire night of getting triggered and showing I can research things)

July 4, 1965: “Gay rights activists gathered outside Independence Hall in Philadelphia carrying picket signs and demanding legislation that would secure the rights of LGBT Americans. Referencing the self-evident truth mentioned in the Declaration of Independence that “all men are created equal,” the activists called for legislative changes that would improve the lives of American homosexuals. Activist Craig Rodwell conceived of the event following an April 17, 1965 picket at the White House led by Frank Kameny and members of the New York City and Washington, D.C. chapters of the Mattachine Society, Philadelphia’s Janus Society and the New York chapter of the Daughters of Bilitus. The groups operated under the collective name East Coast Homophile Organizations (ECHO). It was called the “Annual Reminder” to remind the American people that a substantial number of American citizens were denied the rights of “life, liberty, and the pursuit of happiness.”

June 28, 1969: A police raid on Stonewall [a mafia run gay bar] occurs, leading to the Stonewall Riots. Marsha P. Johnson, a “transexual drag queen” and known sex worker, frequented the Stonewall Bar, being the first drag queen to go to what had previously been a bar only for gay men. Police raided the bar to check for unlicensed liquor sales, but also to arrest those who were in violation of the state’s “gender-appropriate clothing statute” (which meant that any female-presenting people in the bar who passed as female had their genitals checked by female police officers, and female-presenting people who did not pass were arrested). Fed up with harassment from the police, the community around the bar became agitated. After a policeman hit Stormé DeLarverie, a “dyke” lesbian on the head while pushing her into his police van, the crowd grew violent. Police barricaded themselves inside the Stonewall Inn for safety, which was soon set on fire. It is still debated whether police or the rioters began a fire in the building, but most sources claim the rioters began the fire. Marsha P. Johnson became well known as the one who “Threw the first brick at Stonewall” (though she herself has stated that she came late to the riots).

That night, while returning home, Craig Rodwell passed Stonewall, and alerted the press in order for there to be news coverage of the historic event. Rodwell was a well known activist at the time, one of the organizers of ECHO, sitting in on protests, opening the first Gay Bookstore (dedicated to Oscar Wilde), and of course, helping to organize the first Gay Pride Parade in the bookstore.

Five Months after the Riots: Among those who proposed the Gay Pride parades were Craig Rodwell and his partner Fred Sargeant (who later tried to claim transgender people and POC did nothing in the riots), Ellen Broidy (former member of the Gay Liberation Front, Lavender Menace, and Radicalesbians), and Linda Rhodes (genuinely having trouble finding information on her; I just know she was friends with Ellen and Craig). Together, they made a proposal for an annual march on the last Saturday in June where there were “no dress or age regulations.” Their proposal was given at the Eastern Regional Conference of Homophile Organizations (ERCHO) in Philadelphia.

After the proposal was made, Brenda Howard (a life-long bisexual and openly sex-positive activist, as well as anti-war feminist “radical” by some sources) helped plan it. Making use of the Oscar Wilde mailing list, word got out. It was Howard’s idea to turn this march into a week-long celebration. Also on this committee was L. Craig Schoonmaker, who had been arrested the previous year for talking to another male. He coined the term “Pride” for the slogan of the parade. (Note: L. Craig Schoonmaker was an INCREDIBLY problematic person, and discussing just how stupid that story is really deserves its own post – needless to say, I’m a little sad he’s the one who coined “Gay Pride” as the slogan.) This was the one and only contribution he had to the parade.

June 28, 1970: The first Parade, organized by Chicago Gay Liberation. The first parade was originally called the Christopher Street Liberation Day March, named after the street where Stonewall Inn was. These were different from the Annual Reminder marches, where those in the gay community “walk in an even line, wear professional clothing, and do not display affection for a partner of the same gender” (Waters, 1). “The march was 51 blocks long from west of Sixth Avenue at Waverly Place, in Greenwich Village, all the way to Sheep’s Meadow in Central Park, where activists held a “Gay-in.” Borrowing a technique that had been popularized by the Civil Rights Movement, the “Gay-in” was both a protest and a celebration.”

From there, there were more parades of course. But as promised, here’s all my research on Kink at Pride.

….

I would provide sources. I would share what I tried to look at for multiple hours tonight. But the fact of the matter is, this is the part where I got triggered, nearly threw up, and had to exit most tabs.

What I managed to find out: Yes, Kink has been a thing at Pride for a long time. I do not know the extent of this, but I do know at the very least (due to some image sourcing) that the 1980s saw men in leather that covered most of their skin (it was not inredibly revealing). I was incorrect about this fact, so shit on me I guess. Now, what all I saw was just… men in leather sometimes. I did NOT in fact see people on leashes, naked with only a bandana around their legs to hide genitals, or muzzles (as I have seen in modern-day prides). I saw people who took pride in being leather gays without doing strict sexual acts – costumes, not whipping their partners in broad daylight or walking them like dogs, which is sexually gratifying for the sub (which I have also seen at modern day prides).

Note: I have not personally been to a Pride parade, but I have seen pictures and videos of modern day prides showing these acts. For obvious reasons, I am not including them here.

The reason for the previous inclusion of kink in pride seems to have grown from the fact that, for many LGBT+ people, they are both kinky and LGBT+ in some way. I saw numerous sources talking about how being Kinky is just part of being LGBT, and how pride in being LGBT+ also means pride in being Kinky.

I deadass could not look at anymore sources because I am so physically nauseated by it, and reading about this (as I mentioned numerous times to every single person who DMed me tonight telling me to “Read fucking sources”) triggers me. But can’t stop getting screamed at unless I “do my research” right?? Joy of all joys.

So what do I think about getting rid of kink at Pride?

I still think we should move to phase it out.

Reasoning:

1.      The original people who thought up Pride were not the best. They thought up Pride through transphobic, sexist, radial feminist, insert-other-dated-views here. And I don’t blame them – it was the 1970s. But I feel that, by the 2020s, the idea of “Pride” should have changed. And it has! I saw that Ellen B. discussed how Pride had changed “Far” from what was originally intended in the interview with her (raising the entirely valid concerns that I agree with that Capitalism has too strong of a foothold in current pride). I just think that it should change more, to fit with what is currently needed.

2.      This leads to my next point: what is currently needed? Back in the 1970s, Gay Pride was about having pride in, well, sex. Pride was based so strongly in having sex with the same-sex, being deviant, being different. But that isn’t what Gay Pride is anymore, or at least, Gay Pride includes much more than just sex now. Pride is meant to be an inclusive place for all LGBT+ communities – including fucking asexuals. Like me. See, when researching all of this, I had a hell of a time, because I’m “damaged goods” so to speak. I’ve been hurt through sexual stuff in the past, and yes, that has probably influenced my asexuality. Am I against sex? No! I enjoy it! With my partner. And that’s basically it. Am I okay seeing sex stuff? Yes! Most of the time. On a consentual basis. Would I probably be okay seeing it at Pride? IDK Maybe? But it would spark bad memories, to the point that I would rather avoid Pride, avoid going to the Big Event™ that everyone always says You Have To Go To that would make me feel validated… than go to it. Because of Kink Gear. And I have had other people contact me tonight saying the same thing – they can’t go to Pride because you Kinksters. They can’t because of triggers, or the fact that it’s uncomfortable, or the fact that “well, my parents aren’t homophobic, but it’s too adult.”

3.      “Okay, so make a PG Space – we were here first.” “It’s not inclusive if Kink isn’t there.” “Children won’t even understand the kink in the first place.” Here’s my problem with all of this. Kink already has spaces, but PG spaces don’t exist in this much openness. See, I’ve always heard of kinky spaces. Expos, dungeons, etc. I’ve always heard of safe-spaces for kinky gays. Including Pride. But I rarely hear of PG Spaces for Gay People. I rarely hear of PG spaces at all. It’s hard to exist in this world without people making it about sex, so much so that I find myself often getting stuck in Children’s Fandoms, Children’s Spaces, because they’re the only spaces that haven’t been touched by sex stuff. So we need PG Spaces for Gay People - and yes, we COULD make a PG thing for gay people. I think that’s a great idea. I think a parade sounds nice. A PG Parade for Gay People!!! It sounds perfect, like a perfect solution ----- except now I’m not being Inclusive Enough.

We’ve wrapped around to my big problem with Kink at Pride. It always boils down to not being inclusive of Gay People. But the issue is… By keeping Kink at Pride, we aren’t being inclusive of a lot more people.

Banning Kink at Pride: We have gays, lesbians, trans folks, queer folks, people who still aren’t sure, allies, asexuals, aromantics, children, and yes, kinky people who are not wearing fetish gear. You can still come to pride and have pride in your sexuality. You have now excluded anyone who cannot stand to not wear leather/chains/leashes in a sexual manner for a few hours.

Keeping Kink at Pride: We have Kinky Gays, Kinky Lesbians, Kinky Trans Folks, Queer Trans Folks, People who aren’t sure but Are Kinky, Kinky Allies, a handful of Asexuals/Aros, please god don’t bring children, and kinky peope in fetish gear. You have now excluded anyone who is uncomfortable with sex, triggered by sex, or minors.

I assure you, the amount of people who are exluded keeping Pride Kinky is more than if you could just not be sexual for a few hours. Literally. I’m not saying Kink isn’t valid – fuck, dude, I’m kinky. But there is a reason sex isn’t meant to be public. Consent is important, and I’m shocked that people who insist they know about kinks and BDSM don’t understand that.

Pride has changed. In a lot of ways, not for the better, but in some ways, yes, for the better. It’s bigger, with more people, and more inclusiveness. But your idea of making a “PG Pride over there away from ours” --- well, where do you think we should? How can we do it without getting screamed at for not being inclusive? When can we do it without people screaming at us for “taking up too much time with being gay”? We already have a full month and a whole parade – and clearly everyone should be okay with the kinky shit that goes on.

My suggestion is this: Have Pride be PG, and have the Kinky Pride things isolated to Private Kink Party things that aren’t publicied on television because we don’t need people to know more about our sex lives – the majority of gay people just want to exist now. Those in 1970 needed to be loud, proud, and yes, openly kinky – but we don’t need that now. With keeping sex stuff private, you can still celebrate your Kinky Pride with all those who are capable of celebrating that Pride, while those who can’t, don’t need to be subjected to it. Because the fact of the matter is, Pride Parades are subjected to the eyes of the world – the most public thing you can have right now as a gay person. Subjecting people to nonconsentual kink is not the way to make people approve of sex work or kinky pride. It makes them rage against it. And I would rather be able to work for sex positivity through conversation and hard work, rather than alienating anyone who speaks against it (and those who speak for it).

 Some of the sources I used (not all - again, no kink sources here, because I closed all of them. I couldn’t handle it.)

http://www.phillygaypride.org/annual-reminders-50th-anniversary/

https://www.nbcnews.com/feature/nbc-out/lgbtq-history-month-road-america-s-first-gay-pride-march-n917096

https://www.history.com/topics/gay-rights/the-stonewall-riots

https://www.refinery29.com/en-us/when-was-first-gay-pride-parade-origin

https://www.smithsonianmag.com/history/first-pride-marches-photos-1-180972379/

https://greenwichvillage.nyc/blog/2019/06/13/remembering-craig-rodwell/

https://phaylen.medium.com/stonewall-vet-fred-sargeant-attempts-to-erase-black-trans-activists-from-history-2e82ac59e96f

https://addressesproject.com/memory/ellen-broidy

https://www.them.us/story/brenda-howard

https://talbertario.medium.com/pride-and-prejudice-the-craig-schoonmaker-story-122c8a4c1339

https://www.history.com/news/how-activists-plotted-the-first-gay-pride-parades

https://en.wikipedia.org/wiki/Marsha_P._Johnson

 One last thought, after the sources, because I work in Analogy the best:

Imagine this amazing bakery. This bakery sells a lot of cakes: chocolate cakes, strawberry ones, blueberry ones. This bakery gets national press coverage. Now, from day one, this bakery has used gluten in every single cake. It’s a time honored tradition! And every single Cake Eater goes to this bakery. It becomes a rite of passage, to the point that some people even say “You aren’t really a cake eater if you haven’t gone to this bakery.”

But as the bakery gets more and more popular, people start saying “Hey. We need some gluten free cakes too. Can you please keep the gluten away from our cakes?”

“NO!!! If you want gluten free, go somewhere else!”

“But everyone else only has gluten cakes. Even when they say they’re gluten free, they still bake other gluten cakes. Please, we know how to make the gluten free cakes taste just the same as gluten cakes – we’re only getting rid of the one thing. It’ll be taste almost exactly the same, and you can make those other cakes, so long as they don’t touch our cake. You can still enjoy your cakes. We just ask that we can enjoy ours.”

“NO! Go make your own then!”

“But… This is the bakery with the most famous cakes. We could always make our own, but the world will never know about it, because YOU’RE the biggest bakery in the world. And of those few who have tried, they’ve been yelled at for not using gluten because they aren’t inclusive. We wanted to be able to enjoy cake with everyone else – we just need our cake to be a little different.”

“If I make YOU Gluten Free cakes, that means the Gluten won’t be included!”

“That’s the point – gluten is bad for us. If we have gluten near us, it will actively hurt us.”

“No. This is a gluten bakery only. We refuse to change.”

And so, those who were going to enjoy the cakes there – who wanted to enjoy the cakes there – couldn’t. And even those who would try to make their own gluten-free cakes were overshadowed by the behemoth that was the gluten bakery.

That is how this entire night has felt.

Night, y’all.

[nerdygaymormon]

America’s Pre-Stonewall  Queer Rights Movement

We talk like the 1969 Stonewall Riots came out of nowhere, and in some important ways it did as it upended the gay rights movement that had existed. It rejected the respectability politics of prior efforts. We were no longer trying to say we’re just like you, please treat us nicely. Post-Stonewall we were radical and demanding rights, legal reforms and power. However, the steps prior to Stonewall were important as it showed LGBTQ people exist and helped people start getting organized, building networks and methods of communication that could be used after Stonewall

———————————————————————

A lot of queer people lived in small towns and farming communities and felt like they were the only one. Then they were drafted into the military and fought in World War II and found each other. 

Upon returning home from war, they were under a great deal of pressure to marry and conform to a conservative lifestyle. Most did but they still looked for opportunities to meet others and many upstanding men in their communities would go to certain bathrooms or parks to cruise (finding other men for sex) and then return home to their respectable life afterwards. They were out to satisfy a need and if the cops ran a sting, they slinked out shamefully, and feared their name being reported in the newspaper for that could destroy their life. 

The United States government was scared of the Communists and called that threat the Red Scare. Related to this is the Lavender Scare, which is the belief that queer people would be susceptible to being blackmailed and so it was important to remove them from positions in government, business, & society. Many cities passed laws that further marginalized queer people. But not everyone took this meekly, they started organizing to try to fight back. 

———————————————————————

1945 - World War II ends

1947 - Vice Versa, the first American lesbian publication, is written and self-published by Lisa Ben (real name Edith Eyde) in Los Angeles. Lisa Ben is an anagram of “lesbian.” It survived 8 months and published 9 issues. Vice Versa's mix of editorials, short stories, poetry, book and film reviews and a letters column, a pattern subsequently followed by many queer publications. 

1950 - The Mattachine Society is the first national gay rights organization formed after WWII. They coined the term homophile (to be used instead of homosexual which feels so clinical and often used as a diagnosis of a disorder), and when asked to speak about what is a homophile, they talked about love instead of sex. At the time, LGBT people were regularly described as deviants and having mental issues, frequently portrayed as villains in the movies, often were homeless & sex workers as a result of being kicked out of their homes. The Mattachine Society fought to change that perception by portraying LGBT people as respectable citizens. The society went into decline in the mid-1960′s and disappeared after Stonewall for seeming too stuffy and unwilling to be confrontational.

1952 - "Spring Fire," the first lesbian paperback novel, was published and sold 1.5 million copies. It was written by lesbian Marijane Meaker under the false name Vin Packer.

1952 - Christine Jorgensen becomes the first widely-publicized person to have sex reassignment surgery, in this case, male to female, creating a world-wide sensation. This was performed in Denmark, and upon arriving in the USA, her transition was the subject of a New York Daily News front-page story, making her a celebrity. She published an autobiography in 1967

1952 - Several members of the Mattachine Society formed a separate society called One, Inc. They published ONE magazine, a monthly magazine and the first U.S. pro-gay publication. The US Post Office declared it obscene and refused to deliver, but it was sold at newstands in LA. ONE existed until 1965.

1953 - The Diana Foundation was created in Houston and is still in existence, making it the oldest continuously active gay organization in the United States. The Diana Foundation is focused on assisting and supporting the needs of the gay community, by distributing funds to organizations that are dedicated to providing services that enhance the lives of individuals in the community.

1953 - President Eisenhower signs an Executive Order banning anyone identified as threats to national security--including those with criminal records, alcoholics, and “sex perverts”--to be excluded or terminated from federal employment. It's estimated 5000 employees were let go, and this number does not include the many who were not hired as questions about their sexual orientation were found during background checks. This ban extended to all subcontractors who want to do business with the federal government, like Boeing, IBM, and many other businesses.  1955 - Dissatisfied at the lack of women voices in the Mattachine Society, the first lesbian rights organization in the US, The Daughters of Bilitis, was founded. It was originally meant to be a social alternative to lesbian bars, which were subject to raids and police harassment. As the Daughters of Bilitis gained members, they shifted their focus to supporting women who were afraid to come out by educating them about their rights and about gay history. They held national conventions in Los Angeles every 2 years from 1960 to 1968. Their 1962 convention was covered by local TV channel WTTV, making it the first  American broadcast that specifically covered lesbians.

1956 – The Ladder, the first nationally distributed lesbian publication in the United States, began publication. It was published monthly from 1956 to 1970, and every other month in 1971 and 1972. It was the primary publication and method of communication for the Daughters of Bilitis. A big part of it’s end was debate over whether to remain aligned with other homophile groups or to join the National Organization for Women and their fight for women’s rights. 

1956 - Dr. Evelyn Hooker presented her work that disproved the diagnosis that being gay is a mental illness. She conducted psychological tests of gay individuals who were not incarcerated and also were not psychological patients. Her work was met with incredulity, but she continued her work and published several additional studies over the coming years.  

1957 - The word “transsexual” is coined by U.S. physician Harry Benjamin to refer to people who have a gender identity inconsistent with their assigned sex and desire to permanently transition to the sex or gender with which they identify, usually through medical means (hormones & surgery) 

1958 - The US Supreme Court ruled against the US Post Office for refusing to allow ONE magazine to be delivered by mail simply for having stories and poems about lesbian and gay characters. This is the first US Supreme Court ruling to deal with homosexuality

1958 - The first gay leather bar in the United States, the Gold Coast, opened in Chicago

1961 - in San Francisco, José Sarria became the first openly gay candidate in the United States to run for public office, running for a seat on the San Francisco Board of Supervisors. Sarria almost won by default as there were fewer than 5 candidates for the 5 open seats, but city officials recognized this and on the final day had gotten more than 30 candidates registered. Sarria lost but won enough votes to create the idea that a gay voting bloc could wield real power in city politics

1961 - the Tay-Bush raid, the largest raid on a gay bar in San Francisco, resulted in the arrests of 103 people. It is considered a pivotal event in the history of LGBT rights in San Francisco.

1962 – Illinois becomes the first U.S. state to remove sodomy law from its criminal code, but it criminalized acts of "Open Lewdness,” such as open displays of affection between people of the same sex

1962 - The Janus Society was founded in Philadelphia. It is notable as the publisher of Drum magazine, one of the earliest gay publications in the United States and the one most widely circulated in the 1960s. The Janus Society focused on a strategy of seeking respect by showing the public gay individuals conforming to hetero-normative standards of dress at protests.

1962 - In San Francisco the Tavern Guild, the first gay business association in the United States, was created by gay bar owners as a response to the Tay-Bush raid and continued police harassment and closing of gay bars 

1962 - A panel of 8 gay men had 90 minutes on a New York radio station to talk about what it was like to be gay. They talked about their difficulties in maintaining careers, the problems of police harassment, and the social responsibility of gays and straights alike. 

1964 - the first organized protest against gay discrimination took place in New York City. 10 people picketed in New York City to protest the armed forces’ anti-gay discrimination and the army’s failure to keep gay men’s draft records confidential. These brave people stood up and spoke out at a time when very few were willing to do so because they did not want to be identified for fear of their family's reaction and the likely loss of their job and housing.

1964 - Life magazine published the article "Homosexuality In America" which was the first time a national publication reported on gay issues. The article described San Francisco as "The Gay Capital of America." This resulted in a big migration of gays to the city.

1964 - the Council on Religion and the Homosexual was the first group in the U.S. to use the word "homosexual" in its name. It was a San Francisco-based organization founded for the purpose of joining homosexual activists and religious leaders. It held an event where local politicians could be questioned about issues concerning gay and lesbian people, including police intimidation. The event marks the first known instance of "the gay vote" being sought.

1965 - Frank Kameny & Jack Nichols led the first “homosexual rights” protest at the White House. They wanted equal treatment of gay employees in the federal government, the repeal of sodomy laws, and the removal of homosexuality as a mental disorder in the American Psychiatric Association’s manual of mental disorders. 10 men & 3 women bravely picketed, and were covered by ABC, UPI, AP, Reuters, and other news organizations. 

1965 - Inspired by the picket at the White House, on July 4th 39 conservatively-dressed people were part of a protest called “Reminder Day” held in Philadelphia at the Liberty Bell to point out that gay people are denied the rights of “life, liberty, and the pursuit of happiness”. This picket was done on July 4th for 5 years in a row. The last time just a week after the Stonewall Riots.

1965 - Vanguard was created, an organization of LGBT youth in a low-income San Francisco district. It is considered the first Gay Liberation organization in the U.S. which encouraged gays & lesbians to engage in radical direct action, and to counter societal shame with gay pride, such as by coming out to family & friends

1966 - The New York Mattachine Society stages a "Sip-In" at Julius Bar in New York City. New York liquor laws prohibited serving alcohol to gays. While unsuccessful that day in getting served, the publicity helped get the law changed.  1966 - Riot at Compton's Cafeteria in San Francisco - Compton’s became a regular hangout for drag queens, trans individuals, and young gay street hustlers, including many who belonged to Vanguard, much to the chagrin of it’s owners. The gay bars didn’t allow them in due to transphobic policies. One night management was fed-up by the noisy crowd at one table and called the police. When a cop attempted to arrest a transgender woman (cross-dressing was illegal), she resisted by throwing coffee at the police officer. It was followed by drag queens pouring into the streets, fighting back with their high heels and heavy bags. In the aftermath of this, the city of San Francisco began treating trans people as a community of citizens with legitimate needs instead of simply as a problem to get rid of.

1966 - In Los Angeles a coalition of Homosexual organizations organized demonstrations for Armed Forces Day to protest the exclusion of LGBT from the U.S. armed services. The 15-car motorcade is sometimes called the nation's first gay pride parade

1966 - National Transsexual Counseling Unit was formed in San Francisco, the first transgender organization ever, this is one action taken due to the Compton’s Cafeteria riot.

1966 - The Society for Individual Rights opened America’s first gay and lesbian community center in San Francisco

1967 - On New Years Day at the Black Cat Tavern in Los Angeles, the balloons dropped at midnight, auld lang syne was sung and some bar patrons kissed, then at five minutes after midnight, 12 plainclothes policemen began swinging clubs and pool cues, dragging patrons out the door and into the street. Sixteen people were arrested that night—six of them charged with lewd conduct (otherwise known as kissing). The raid prompted a series of protests that began on 5 January 1967, organized by P.R.I.D.E. (Personal Rights in Defense and Education). It's the first use of the term "Pride" that came to be associated with LGBT rights.

1967 - The Advocate, an American LGBT-interest magazine, was first published as a local newsletter by the activist group Personal Rights in Defense and Education (PRIDE) in Los Angeles. It began as a way to alert gay men to police raids in Los Angeles gay bars.

1967 - Craig Rodwell opened the Oscar Wilde Memorial Bookshop in New York City, the first bookstore in the country focused on literature by gay and lesbian authors. Rodwell was also vice president of the Mattachine Society and the bookstore doubled as a community center. 

1967 - The Student Homophile League at Columbia University is the first institutionally recognized gay student group in the United States.

1969 - Stonewall Riots

[keplercryptids]

nonfiction LGBTQ+ books i read this year

i read a lot this year, and a good chunk of it was LGBTQ+ nonfiction. so i thought it might be nice to list what i read. as a note, many of these books deal with LGBTQ history in the United States. too often, mainstream US-centric LGBTQ texts focus on white middle-class cisgender folks, though I’ve done my best to balance that as much as possible with other perspectives. (that being said, if you got ‘em, i would LOVE book recommendations that tackle worldwide/non-white LGBTQ issues!)

Accessibility notes: Given the nature of the genre, there’s a lot of intense discussion re: homophobia and transphobia. Basically every book listed covers those things to some extent, and I’ve specified where there’s additional potentially triggering content. (If you have specific questions about triggers, please let me know!) also, some of these books are on the academic side. I’ve done my best to note when a book was very academic or when I found it to be more readable. (full disclosure on that note: I’m a college grad and voracious reader without any reading-specific learning disabilities, so my opinion may be different than yours!) as a final note, I was able to access most of these as e-books/audiobooks through my local library. I live in a major metropolitan area, if that gives you any idea of how easy it’ll be for you to find these books. I’ve noted when a book was more difficult to get my hands on.

History

Gay New York: Gender, Urban Culture, and the Making of the Gay Male World 1890-1940 by George Chauncey. As the title suggests, this book focuses on gay male communities in NYC pre-World War 2. Even with that limited scope, this is an important read to better understand gay male history in the early 20th century. Gay communities thrived in the early 1900s and this snapshot of that is really wonderful. This is definitely more of an academic read, but I highly recommend it. while it definitely focuses on white middle-class gay men, there was more discussion of poor and/or gay men of color than i had actually expected, so that’s nice. (CW for rape and sexual assault, homophobic violence and medicalization of homosexuality.)

Queering the Color Line: Race and the Invention of Homosexuality in American Culture by Siobhan B. Somerville. Finally, a book about queer history that actually talks about black people! I was expecting more of a history book, whereas this was more of a critique of specific novels, plays and movies of the early 1900s and was way more focused than i was expecting. don’t get me wrong, I majored in English lit so i’m super into that kind of analysis as well, it just wasn’t as far-reaching as I would have liked. Also, it’s very academic. (Only the print version was available at my library.) (CW for racism, mentions of slavery.)

Transgender History by Susan Striker. This book describes itself as an “approachable introductory text” to transgender history in the US, which I agree with. It’s a pretty short read given the enormity of the topic, so it doesn’t go into much detail about specific groups or events, but imo it’s a good introduction. Especially interesting to me was the information about where and when TERF ideology began. Academic but on the easier-to-read side. (CW for transphobia, gross TERF rhetoric, brief mentions of the AIDS crisis, police violence.)

Gay Revolution by Lillian Faderman. okay so, I gave this 1 star. it’s probably a good book if you know absolutely nothing about US LGBTQ history and want an intro, but a review on goodreads said that it should be called Gay Assimilation instead and i completely agree. Faderman focuses on white middle-to-upper class gay and lesbian assimilationists, often at the expense of radical queer and trans people of color. The latter is hardly mentioned at all, which is ridiculous given trans folks’ contributions to the LGBTQ movement. When radical people ARE mentioned, it’s often in a disparaging way, or in a way that positions the radicals as too extreme. Faderman constantly repeats the refrain that the fight for LGBT rights was “just like what black people did for their rights” without any addendum about why that is...not a good take. There’s no meaningful discussion of race, class or intersectionality. She lauds Obama as a hero for the gays and there’s a ton (I mean a TON) of content about how military acceptance + gay marriage = we won, or whatever. anyway, i wasn’t a fan, although many of the events and organizations discussed in this book are important to know just from a factual basis. (CW for all the stuff I mentioned, plus police violence, medicalization of homosexuality. it’s also fucking LONG so i recommend the audiobook, lol.)

Queer (In)Justice: The Criminalization of LGBT People in the United States by Joey L. Mogul,  Andrea J. Ritchie, and Kay Whitlock. This is “a searing examination of queer experiences--as ‘suspects,’ defendants, prisoners, and survivors of crime.” A frequently upsetting but super important read about how LGBTQ identities have been policed in the past, and currently are policed today. i wish there was more focus on trans folks, but other than that it’s a solid read. (CW for all the things you’d expect a book about policing and imprisoning LGBTQ folks to include: police and institutionalized violence, sexual assault, transphobia, homophobia.)

Stonewall by Martin Duberman. This book follows the lives and activism of six LGBTQ folks before, during and after the Stonewall riots. Note: Stonewall itself is only discussed in one chapter about 2/3 of the way through, the rest of the book dedicated to the six individuals’ lives and activism up to and after that point. It’s a history book with a strong narrative focus that I found to be a fairly accessible read. (CW for minors engaging in sex work and sexual predation by adults, sexual and domestic violence, police violence, drug and alcohol abuse, mentions of suicide.)

And the Band Played On: Politics, People, and the AIDS Epidemic by Randy Shilts. This is a HEAVY but really important read about the AIDS epidemic in the US, tracking the disease and the political/cultural response from about 1980-1985. It’s journalistic nonfiction, so although it’s a very long book I found it easier to read than more academic-y books. the only thing i really disliked was how the book demonized “Patient Zero” in quite unfair ways, but it was originally published in ‘87 so that explains part of it. I want to stress again that it’s heavy, as you’d expect a book about thousands of deaths to be. (CW: oh boy where to start. Graphic descriptions of disease/death, graphic descriptions of sex, medical neglect, republican nonsense.)

Memoirs, essays, etc

Persistence: All Ways Butch and Femme edited by Ivan E. Coyote. i felt mixed about this one! i appreciated the different perspectives regarding gender and desire, especially since this anthology contains a lot of essays by people who came of age in the 60s-80s (so there’s a historical bent too). but some of the essays feel dated, at best, and offensive at worst. there was more than one instance of TERF-y ideology thrown in. probably 1/4 of the essays were really really great, and i’d still recommend reading it in order to form your own opinions--also, imo it’s useful to see where TERF ideology comes from. this book was harder to find, and i had to order a print version through interlibrary loan. (CW for a few TERFy essays. i read this earlier in the year so it’s possible i’m forgetting some other triggers, sorry!)

Gender Outlaws: The Next Generation by (editors) Kate Bornstein and S. Bear Bergman. Serving as a follow-up of sorts to Bornstein’s Gender Outlaw, this is a collection of narratives by transgender and gender-nonconforming folks. While not “history” in a technical sense, many of the writers are 30+ and give a wide array of LGBTQ+ experiences, past and present, that are important. I didn’t agree with every single viewpoint, of course, duh! But some of the essays were really powerful and overall it’s a good read. (CW for one essay about eating disorders, some outdated language/reclaimed slurs as to be expected--language is one of the main themes of the collection actually so the “outdatedness” is important.)

S/He by Minnie Bruce Pratt. A memoir published in 1995, focusing on Minnie’s life, marriage, gender identity, eventual coming out and relationship with Leslie Feinberg. i really enjoyed this one. it was beautifully written. there are many erotic elements to this memoir so keep that in mind. also was a little harder to get, and i had to order a print version via interlibrary loan. (i read this awhile ago and can’t remember specific triggers, sorry! if anyone knows of some, please let me know.)

I’m Afraid of Men by Vivek Shraya. A memoir by a trans woman ruminating on masculinity. it’s beautiful and very short (truly more of a longform essay), so it’s a good one if you don’t have the attention span/time for longer books. (CW for sexism, harassment, transphobia.)

Zami: A New Spelling of My Name by Audre Lorde. god, this memoir is gorgeous and is one of my favorite books of the year. it chronicles Audre’s childhood in Harlem and her coming-of-age in the 1950s as a lesbian. ultimately, this is a book about love and that resonates throughout every page. idk can you tell i loved this book so much??? (CW for child abuse, sexual assault, a friend’s suicide, racism.)

We Have Always Been Here: A Queer Muslim Memoir by Samra Habib. suuuuch a good book! Samra writes about her life as she and her family arrive in Canada as refugees from Pakistan in her early childhood, onto her life today as a queer Muslim woman of color, photographer and activist. beautifully written and just such an important perspective. Only the print version was available at my library. (CW for child sexual assault, a suicide attempt and suicidal ideation, non-graphic mentions of domestic violence, racism and sexism.)

Gender Queer: A Memoir by Maia Kababe. this is a beautifully illustrated graphic novel memoir about the author’s journey of discovering eir identity as queer. i related to a lot of it, which was great on a personal level, but i also think it could be a great educational tool for those wanting to know more about gender queerness (especially for those who prefer graphic novels!) (CW for gender dysphoria, descriptions of gynecological exams, imagery of blood and a couple pages depicting being impaled, some nudity, vomit.)