#protect black trans men

[carebooks]

This has sadly never been more true:

[iridesca-conjurecraft]

Made somethin

[spidermartini]

[rome-theeempire]

Went to the pool and I was surrounded by kids and teenagers. There were two little kids, a girl and a boy, I was spinning them around in a circle and they suddenly asked me if I was a boy or a girl. Very typical question from kids and I just went to my default and said "I'm a girl" and the kids were just like "no, you look like a boy" and i said "I do? Are you more comfortable calling me a boy?" And the boy said "Yes you're a boy", and I dunked them in the pool.

THEN! I was playing chicken with these three girls they were like 12, I was there to watch one of them, and they heard me tell the two kids I was a girl and then THEY were like "wait? You're a girl? I thought you was a boy" and I thought about telling them but then I didn't feel like explaining, it was like 7:00pm so I was like "yea" and one of em said "damn I was gonna ask for your snap" I'M 19 NO!

But overall I felt very assured today, it was honestly pretty cool it happened in a pool cuz I usually DREAD going to the pool cuz I'll find a good swimsuit: trunks, shirt BOOM but then I get out of the water and my form would scream GIRL! FEMALE! WOMAN! LADY!

(Also apparently I'm an official babysitter now)

Do your planks and pushups kids👍🏾

[indio-politics]

I don’t give a fuck if I make white women uncomfortable. It’s not my job as an Indigiqueer to make myself palatable, small, quiet, and center the comfort of my oppressors. This world is unsafe because of the actions of white women just as much as it is because of white men. Black, Brown, and Indigenous men shouldn’t have to mask and assimilate to be viewed as the non-threatening man of color. But sadly that’s our reality. I wish I could say something inspiring like “be loud! take up space! make those crackas uncomfortable” but that could get us beat shot or killed.

[thepenguinflash]

Hi hello yes I'm here.

I'm also very aware that I am one data point and do not represent all (or most) transmascs and just because I have access to male privilege the vast majority of the time it doesn't mean all (or most) transmascs have access to male privilege.

And is this transmasc with male privilege in the room with us?

[pocket-deer-boy]

Starting to think it's just straight up incorrect analysis to view terfs as even viewing trans women as men, and that they hate trans women for their masculinity (and by extention being characterized by hatred for men and masculinity). Instead, i think you have to view their comments on trans women and their bodies as intentionally and forcefully masculinizing a woman, excluding her from womanhood for not fitting into white women's beauty and body standards. Many people have noted that this is similair to how black women are historically and today masculinized in society, and indeed terfs commonly attack women of color for similair things. If it is about hating men it's noticable that they don't talk about men the same way, "men" are only ever a threat if she's a woman. Any other man is allowed to be an ally to the terf movement if he's "protecting women" (by excluding certain types of woman). It's misogyny, it's transmisogyny, everything about this structurally replicates the ways women are mistreated by society generally, and excluded from femininity, just lazerfocused on targeting trans women.

[myheartticks]

these are for my school projects, it would help me out a lot if anyone could fill these out!

[walks-the-ages]

I don't know who needs to hear this, but regurgitating Radical Feminism talking point of

"Men are all Inherently Evil, Physically Superior, and Predatory to Women"

does not, in fact, do anything for Actual Feminism where the main talking point is

"We are all Human Beings and we're not Intrinsically Different based on the gender some random doctors decided on at birth"

and you're not doing anything for Queer Solidarity either when you go around proclaiming that all men, including trans men, are these evil oppressive monsters who have advantages in life based purely on their gender (even if they are trans men who are not out of the closet yet, apparently) , and I'm not sure why on earth the new crop of Trans-Inclusive Rad Fems think that being 'proud misandrists' is going to save them from being targeted by cis transphobes??? You can't win protection from transphobes by throwing your fellow trans community under the bus, and when you go around saying that all men are disgusting oppressive predators who have never done anything for the queer community ever and have never experienced any true oppression ever its like. ....

.... what the fuck is wrong with you?

Did you forget the AIDs crisis exists?

Did you forget the gay and bi men exist?

Did you forget that Black men exist??

The world's oppression does not begin and end with trans women, and if you're happy to throw the rest of the trans community under the bus so you can feel superior, I don't know who the heck you expect to have your back when you need help, because everyone else has already been run the fuck over, because you fucking threw them in the road because you somehow still think Respectability Politics is gonna save you instead of leaving your Exclusionist Bubble the community that ends up alone and isolated.

Trust me. Life is a lot more bearable and hopeful when you don't go around insisting an entire 50% of humanity is evil based on their gender. Try talking to your fellow trans men, trans mascs, nonbinary people and intersex people before you make another post about how """theyfabs have it so easy and trans men are inherently privalaged and evil because they're men and they shouldn't talk about reproductive health or the need for safe abortions because that's just speaking over women""" 🤦🤦🤦

[robertreich]

When the KKK Murdered My Childhood Friend 

When the Ku Klux Klan murdered my protector, it made me see the world differently.

I was always the shortest kid in school, which made me an easy target for bullies. To protect myself, I got into the habit of befriending older boys who’d watch my back.

One summer when I was around 8 years old I found Mickey, a kind and gentle teenager with a ready smile who made me feel safe.

Over the years, I lost track of Mickey. It wasn’t until the fall of 1964, my freshman year in college, that I heard what had happened to him.

Several months before, Mickey, whose full name was Michael Schwerner, had gone to Mississippi to register Black voters during what was known as “Freedom Summer.”

On June 21, Michael and two other civil rights workers, James Chaney and Andrew Goodman, were arrested near Philadelphia, Mississippi by Neshoba County Deputy Sheriff Cecil Ray Price, for allegedly speeding.

That night, after they paid their speeding ticket and left the jail, Deputy Price followed them, stopped them again, ordered them into his car, and took them down a deserted road where he turned them over to a group of his fellow Ku Klux Klan members. They were beaten, shot at point-blank range, and buried in an earthen dam. Their bodies weren’t found until August 4.

The state of Mississippi refused to bring charges against any of the Klan members. Eventually, the U.S. Justice Department brought federal charges against Price and 17 others.

An all-white jury found seven of the defendants guilty, including Price. Ultimately none would serve more than six years behind bars.

When the news reached me that Mickey, my childhood protector, had been murdered by white supremacists — by violent bullies who would stop at nothing to prevent Black people from exercising their right to vote — something snapped inside me.

I began to see everything differently.  Before then, I understood bullying as a few kids picking on me for being short. Now I saw bullying on a larger scale, all around me. In Black people bullied by whites. In workers bullied by bosses. In girls and women bullied by men. In the disabled or gay or poor or sick or immigrant bullied by employers, landlords, insurance companies, and politicians.

Sixty years after the Freedom Summer murders, America still wrestles with bullies — a rise in hate crimes targeting people of color, LGBTQ people, immigrants, Jews, and Muslims — new laws restricting the right to vote, banning books, and stripping Americans of reproductive freedoms — leaders who insult and demean people with disabilities, women, and trans kids.

We must never give in to cruelty and violence. It is incumbent on all of us to stand up to bullies and be each other’s protectors.

[genderkoolaid]

part of transmasc erasure is the assumption that because we aren't "the most vulnerable" in a specific context, we are already having our needs met in that context, so there's no need to bring us up at all.

trans men, particularly Black & otherwise multiply marginalized trans men are at higher risk of murder because of their (intersectional) transmanhood. yet you rarely hear people discussing transmasc relationships with violence especially IPV, how anti-transmasculinity is related to femicides, how erasure leads to trans men dying and never being known as trans men so they are not included in the data. because they aren't the most at risk, so why bother, right?

but they still suffer greatly and that suffering comes from + is compounded by the work of erasure. there is throughout the world a severe lack of transmasc/FTM-centered resources, especially as it relates to topics associated with women such as femicide, menstrual poverty, sex work, etc. there is an implicit assumption that if transmascs are the most affected, then we don't need support directed at us specifically. but we do & that support by and large does not exist. because neither the perpetrators nor the allies see beyond erasure.

so where do we go? how do we seek healing? justice?

and then of course there are the contexts where data suggests we ARE the most affected. and still no one brings it up. multiple studies show transmascs having the highest rate of suicidal ideation & attempt, yet personally I rarely see people specifically talk about anti-transmasculinity when talking trans suicide rates. there are people who consider themselves pro-trans, pro-choice, intersectional feminists, yet never think about how transmascs are uniquely affected by lack of access to menstrual care or reproductive care. it's almost like the goal of erasure as a systemic tool is to make one's oppression unspeakable and unthinkable. it doesn't actually protect us at all.

we are more vulnerable than cis women, but still deemed unimportant enough to ignore twice. we are hated enough to be hurt without repercussions and disposable enough that no amount of harm is proof that we are victims deserving of a voice. even those that should be our allies see our absence as natural and comfortable, and when we insist on our presence, call it artificial and unnerving.

solidarity with transmascs means bringing us up every time we are denied a seat at the table we are actively dying beneath. assume transmasculinity is always relevant.

[grantmentis]

It has become abundantly clear that the PWHL is intent to just be as vague as possible on trans issues and hope they don’t piss anyone off in order to get everyone’s money.

Despite journalists asking monthly, they still have not created a gender inclusion policy. After the incident with Curl, the league made sure to never say anything explicitly against transphobia but just make general statements about the league being an ~inclusive environment. The PA has also never made an explicit statement supporting trans athletes (but have made general support of pride month and gone to Pride events, and past and present players have individually expressed support)

This is not unique to the PWHL, most other sports leagues are in the same boat. A lot of the mainstream majority men’s leagues rarely even can muster up any support for general pride initiatives (and when they do it’s usually led by individual players), where as majority women’s leagues usually do embrace LGBT+ initiatives but leave support for trans people and trans right initiatives purposefully vague. This is, however, ultimately a PWHL blog so I’m going to focus on them here.

if we understand the role the PWHL plays as role models and spokespeople for women’s hockey - something the league and the PA has embraced and marketed themselves as - then we can understand why it sucks that the league and many of its leading voices refuse to lend more explicit support. PWHL players are also in a unique position where quite a few of them actually have played with a trans woman in the cwhl/pwhpa, many played with a trans man in the phf, and they have an active nonbinary player now.

Affirming support of trans people through both clear words and actions is a necessity, first and foremost, because we have a responsibility protecting the most vulnerable members of our communities from injustice and violence. But it’s also important to point out that trying to be vague in order to avoid backlash from conservatives is not going to work, because the inevitable endpoint of this rhetoric is that athletic excellence is outside the realm of possibility for women as a whole and that any woman who is a great athlete is not actually a woman, which we’ve seen time and time again now. This is not to say that everyone is equally in danger to this, nor that the act of protecting trans people isn’t a necessary action on its own, rather i am just addressing what the scope of this really is. We’ve already seen multiple Olympians and other professional athletes get “transvestigated” and experience harassment campaigns (disproportionately, these have been Black athletes) and shady sports organizations use hormone level tests to try to bar athletes they don’t like from competing. The fight for the inclusion for trans people in sport is ultimately a fight for human rights, for bodily autonomy, for labor rights, and for gender equity and participation in sports

[drdemonprince]

I don't think I have it in me to be an abolitionist because I read that horrible story about the trans teen murdered in South Carolina and my knee jerk reaction is, those people should rot in jail, ideally forever, or worse. No matter how I look at it I can't make myself okay with the idea that you should be allowed to steal someone's life in such a horrible way and then just go back to enjoying your life. Some stuff is just too over the top evil.

You can have whatever emotions you want about that person's murderous actions, but the reality is that the carceral justice system is one of the largest sources of physical, emotional, and sexual torment for transgender people on this planet.

Transgender people are ten times more likely to be assaulted by a fellow inmate and five times more likely to be assaulted by a corrections officer, according to a National Center for Transgender Equality Report.

Within the prison system, transgender people are frequently denied gender-affirming medical care, and housed in populations that do not match their identity, which increases their odds of being beaten and sexually assaulted.

The alternative to being incorrectly housed with the wrong gendered population is that transgender people are also frequently held in solitary confinement instead, often for far longer periods on average than their non-transgender peers, contributing to them experiencing suicide ideation, self harm, acute physiological distress, a shrunk hippocampus, muscculoskeletal pain, chronic condition flare-ups, heart disease, reduced muscle tone, and numerous other proven effects of solitary confinement.

The prison system is also one of the largest sites of completely unmitigated COVID spread, among other illnesses, with over 640,000 cases being directly linked to prison exposure, according to the COVID prison project.

We know that number is rampantly under-estimated because prisoners, especially trans ones, are frequently denied medical care. And even basic, essential physical care. Just last year a 27-year-old Black man named Lason Butler was found dead in his cell, having perished of dehydration. He had been kept in a cell without running water for two weeks, where he rapidly lost 40 pounds before perishing. His body was covered in rat bites.

This kind of treatment is unacceptable for anyone, no matter who they are and what they have done, and I shouldn't have to explicitly connect the dots for you, but I will. One in six transgender people has been to prison, according to Lambda Legal. One in every TWO Black transgender people has been to prison. One in five Black men go to prison in America.

THIS is the fate you are consigning all these people to when you say that prisons must exist because there are really really bad people out in the world. We should all know by not that this is not how the carceral justice system works. Hate crime laws are under-utilized, according to Pro Publica, and result in few convictions. The people who commit transphobic acts of violence tend to be given softer sentences than the prisoners who resemble their victims.

We must always remember that the violent tools of the prison system will be used not against the people that we personally consider to be the most "deserving" of punishment, but rather against whomever the state considers to be its enemy or to be a disposable person.

You are not in control of the prison system and you cannot ensure it will be benevolent. You are not the police, the judge, the jury, or the corrections officers. By and large, the people who are in these roles are racist, transphobic, ableist, and victim-blaming, and they will use the power and violence of the system to terrorize people in poverty, Black people, trans people, "mad" people, intellectually disabled people, women, and everyone else that you might wish to protect from harm with a system of "punishment." Nevermind that incaraceration doesn't prevent future harm anyway.

You can't argue for incarceration as the tool of your revenge fantasies, you have to argue for it as the tool that it actually is. The purpose of a system is what it does. And the prison system's purpose has never been to protect or avenge vulnerable trans people. It has always been to beat them, sexually assault them, forcibly detransition them, render them unemployable, disconnect them from all community, neglect them, and unperson them.

[literaryvein-reblogs]

Hi, so i writing a book based in the 1800s like the cowboy eras can you please tell me somethings I should keep in mind about the society and stuff also I need a little motivation I have been loosing it all please and thankyou <<<333

Writing Notes: Cowboys

Cowboy

In the western United States: a horseman skilled at handling cattle, an indispensable laborer in the cattle industry of the trans-Mississippi west, and a romantic figure in American folklore.

Pioneers from the United States encountered Mexican vaqueros (Spanish, literally, “cowboys”; English “buckaroos”) on ranches in Texas about 1820, and soon adopted their masterful skills and equipment—the use of lariat, saddle, spurs, and branding iron.

But cattle were only a small part of the economy of Texas until after the Civil War.

The development of a profitable market for beef in northern cities after 1865 prompted many Texans, including many formerly enslaved African Americans, to go into cattle raising. (Though they have been almost entirely excluded from the mythology of the American cowboy, it is estimated that Black cowboys accounted for nearly a quarter of all cattle workers in the nascent American West during the latter half of the 19th century.)

By the late 1800s, the lucrative cattle industry had spread across the Great Plains from Texas to Canada and westward to the Rocky Mountains.

Vaqueros

In 1519, shortly after the Spanish arrived in the Americas, they began to build ranches to raise cattle and other livestock. Horses were imported from Spain and put to work on the ranches.

Mexico’s native cowboys were called vaqueros, which comes from the Spanish word vaca (cow). Vaqueros were hired by ranchers to tend to the livestock and were known for their superior roping, riding and herding skills.

By the early 1700s, ranching made its way to present-day Texas, New Mexico, Arizona and as far south as Argentina. When the California missions started in 1769, livestock practices were introduced to more areas in the West.

During the early 1800s, many English-speaking settlers migrated to the West and adopted aspects of the vaquero culture, including their clothing style and cattle-driving methods.

Cowboys came from diverse backgrounds and included African-Americans, Native Americans, Mexicans and settlers from the eastern United States and Europe.

Cowboy Life

Cowboys were mostly young men who needed cash. The average cowboy in the West made about $25 to $40 a month.

In addition to herding cattle, they also helped care for horses, repaired fences and buildings, worked cattle drives and in some cases helped establish frontier towns.

Cowboys occasionally developed a bad reputation for being lawless, and some were banned from certain establishments.

They typically wore large hats with wide brims to protect them from the sun, boots to help them ride horses and bandanas to guard them from dust. Some wore chaps on the outsides of their trousers to protect their legs from sharp cactus needles and rocky terrain.

When they lived on a ranch, they shared a bunkhouse with each other. For entertainment, some sang songs, played the guitar or harmonica & wrote poetry.

Cowboys were referred to as cowpokes, buckaroos, cowhands and cowpunchers.

The most experienced cowboy was called the Segundo (Spanish for “second”) and rode squarely with the trail boss.

Everyday work was difficult and laborious for cowboys. Workdays lasted about 15 hours, and much of that time was spent on a horse or doing other physical labor.

Rodeo Cowboys

Some cowboys tested their skills against one another by performing in rodeos—competitions that were based on the daily tasks of a cowboy.

Rodeo activities included bull riding, calf roping, steer wrestling, bareback bronco riding and barrel racing.

The first professional rodeo was held in Prescott, Arizona, in 1888. Since then, rodeos became—and continue to be—popular entertainment events in the United States, Mexico and elsewhere.

Joseph G. McCoy offered the wealthy cattleman's vision of the cowboy. He recorded a reasonably balanced, if slightly condescending, views in his 1874 treatise on the cattle trade.

He lives hard, works hard, has but few comforts and fewer necessities. He has but little, if any, taste for reading. He enjoys a coarse practical joke or a smutty story; loves danger but abhors labor of the common kind; never tires riding, never wants to walk, no matter how short the distance he desires to go. He would rather fight with pistols than pray; loves tobacco, liquor and women better than any other trinity. His life borders nearly upon that of an Indian. If he reads anything, it is in most cases a blood and thunder story of a sensational style. He enjoys his pipe, and relishes a practical joke on his comrades, or a corrupt tale, wherein abounds much vulgarity and animal propensity.

Black Cowboys

African American horsemen who wrangled cattle in the western United States in the late 1800s and beyond.

Though they were almost entirely excluded from the mythology of the American cowboy, it is estimated that Black men accounted for nearly a quarter of all cattle workers in the nascent American West during the latter half of the 19th century.

In the years following the Civil War (1861–65) and emancipation from slavery, a budding ranching industry promised freedom and prosperity unknown to most Black Americans, many of whom were formerly enslaved themselves or were the children of enslaved parents.

Texas became part of the United States in 1845, and, by 1860, enslaved people accounted for 30 percent of the state’s population. Among them were some of the first Black cowboys: skilled laborers with experience in breaking horses and herding stock. Many were given the autonomy to work unsupervised, and some even carried guns.

The cowboy lifestyle came into its own in Texas, which had been cattle country since it was colonized by Spain in the 1500s. But cattle farming did not become the bountiful economic and cultural phenomenon recognized today until the late 1800s, when millions of cattle grazed in Texas.

White Americans seeking cheap land—and sometimes evading debt in the United States—began moving to the Spanish (and, later, Mexican) territory of Texas during the first half of the 19th century.

Though the Mexican government opposed slavery, Americans brought slaves with them as they settled the frontier and established cotton farms and cattle ranches.

By 1825, slaves accounted for nearly 25 percent of the Texas settler population.

By 1860, fifteen years after it became part of the Union, that number had risen to over 30 percent—that year’s census reported 182,566 slaves living in Texas.

As an increasingly significant new slave state, Texas joined the Confederacy in 1861. Though the Civil War hardly reached Texas soil, many white Texans took up arms to fight alongside their brethren in the East.

While Texas ranchers fought in the war, they depended on their slaves to maintain their land and cattle herds.

In doing so, the slaves developed the skills of cattle tending (breaking horses, pulling calves out of mud and releasing longhorns caught in the brush, to name a few) that would render them invaluable to the Texas cattle industry in the post-war era. But with a combination of a lack of effective containment— barbed wire was not yet invented—and too few cowhands, the cattle population ran wild.

Ranchers returning from the war discovered that their herds were lost or out of control. They tried to round up the cattle and rebuild their herds with slave labor, but eventually the Emancipation Proclamation left them without the free workers on which they were so dependent.

Desperate for help rounding up maverick cattle, ranchers were compelled to hire now-free, skilled African-Americans as paid cowhands.

Freed blacks skilled in herding cattle found themselves in even greater demand when ranchers began selling their livestock in northern states, where beef was nearly ten times more valuable than it was in cattle-inundated Texas.

The lack of significant railroads in the state meant that enormous herds of cattle needed to be physically moved to shipping points in Kansas, Colorado and Missouri. Rounding up herds on horseback, cowboys traversed unforgiving trails fraught with harsh environmental conditions and attacks from Native Americans defending their lands.

African-American cowboys faced discrimination in the towns they passed through—they were barred from eating at certain restaurants or staying in certain hotels, for example—but within their crews, they found respect and a level of equality unknown to other African-Americans of the era.

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

Writing occasionally makes me feel like I'm losing it too! I find that taking a step back can be good. That time away from being a writer can be used to being the reader again, and to research your topic. And when your head's clear enough, you can go back & see if the story flows more freely, armed with information you collected to incorporate in your writing. Hope this helps <3

[temporalhiccup]

There are many different reasons to play ttrpgs, and sometimes creative catharsis is one of them.

Certainly it's a reason's Bluebeard's Bride is one of my favorite games, or why it's fun for me to play emotionally vulnerable characters in Bite Marks and Apocalypse Keys.

A couple of months ago I started playing DIE with some close friends, and a couple of new players I haven't had a chance to play with much. But it's a group that's played with each other often, and DIE has a really emotionally rich and complex premise we were excited for: "In DIE, you play a group of authentically flawed and desperate real-world people (Personas) who are sucked into a cursed roleplaying game and take on the form of heroes, villains and power players (Paragons)."

So I made a conscious decision to create a transmasc character and delve consciously and deeply into the act of catharsis. I have played trans characters before, (arguably ttrpgs are one of the ways I explored if I was trans but that's another story), but this was the first time I wanted to pull at the threads of my own confusion and sadness, trauma and regret. To work through my grief.

In real life, it's difficult to put into words the grief I am going through with my parents. It's a complex issue, but one of them is that my parents have always seen as me as their daughter, and all three of us cannot imagine me being anything else to them. My father has always pointedly interacted with my brother as a son, and has always faltered when I failed to act like the daughter.

It's hard to grieve because there are thousands of subtle nuances—their love for me, borne from endless sacrifice and hope, also places chains on me. To break those chains is to break them, to keep those chains on is to break me. I have broken myself over the decades, again and again, and there is never a shape that will please us three.

So for DIE I created a more intense caricature of fatherly trauma. Almost cartoonish in his abuse, with no room for nuance. Somehow in describing the black and white nature of this fictional father, and how it shaped my character, it's easier for me to see the shades of grey that my real father is. It's easier to find the shadows of me there too.

I realized today that in DIE, this traumatizing figure also contains the fear I had. Conditioned to be a woman, where my very existence can trigger violence from men. There are many reasons it took me so long to know I was trans, but one of those reasons was that I could not imagine taking on the shape of an oppressor.

It didn't matter that I knew many men who were gentle, loving, and kind. It didn't matter that what men are does not have to be defined by the patriarchy. Men were dangerous until I knew better. Men could betray my trust and become dangerous once they got to know me. Why would I want to take on the shape of something dangerous and harmful?

Today I explored a part of that. As an Emotion Knight my character draws upon the emotion of loathing—what better way to draw upon an aspect of gender dysphoria? To become strong, to fight, I had to give in just enough to my father's voice, its whispers from the war hammer in my hand. I had to take on his cruelty, the loathing I had for him and myself. I described the danger of falling into unthinking violence, to protect what matters to me. I was standing on the precipice, knowing I was a breath away from going too far.

All of this made it easier to see my real father, standing at the end of a corridor I will never reach. It feels like if I walk towards him, the corridor will stretch on and on, made of all the doors of all the daughters I could have been for him. One of them, any of them, would be better than what I am now.

That moment of catharsis felt breathless. I could feel myself falling towards the doors. Then I looked at the other players, and I could see all of them feeling for my character. Feeling for his pain, for his hope. Watching him stumble towards the edge. I could feel their hearts surrounding mine.

I don't remember what I said to Sherri, in character. I know I wanted her to pull my character back into this fictional moment. I know I wanted Sherri to pull me back into this reality, with her. Away from the corridor. It was enough that I saw the corridor for what it is, that I knew all its doors. That I knew they could never be opened.

This dance of catharsis feels safe. It's hard to describe how it's still fun, and wonderful, to connect to my friends' characters. To check-in and feel out if we were still having fun, trusting in the play, trusting in each other.

The game session ended hours ago, and we'll play again next week. But the corridor is still with me, and I feel it stretching behind me. I feel all its doors. When I close my eyes, I see my father's back, walking away from me.

Maybe next week I'll try walking down that corridor. Maybe I'll call out to my father, knowing he won't turn around. Maybe I'll leave it behind. Maybe I won't do anything for now, because grief takes time. I don't know.

I just know that I'm very grateful to be here, to be loved, to play. I'm grateful for the stories we tell together, and how it can help us retell our own stories about ourselves.

This story of grief is hard, but I'm grateful. It means I chose to survive, to live, to be me.

It hurts to choose myself over my parents love for me, but I'm glad I'm doing it. I'm choosing all the people who love me, who see me when I cannot yet clearly see myself.

[doberbutts]

Tbh I think the comparison to white people might be some simple us vs them thinking (maybe not all the time, though). White people complaining about oppression = nonsense/overeaggeration (if you're myopic), therefore comparing transmascs to white people is a way to call what they say nonsense. Or, if you're under the impression oppression=good person points, then white = bad/wrong, therefore transmascs are bad/wrong. Idk. Lots of these folks have some black/white thinking.

I think the answer is much easier than that.

The majority of people I see using the race analogy to draw a parallel of white vs black racism and trans man vs woman oppression are white themselves. Not everyone, but I would say my casual scroll of Bad Take Havers usually reveals whiteness here.

It does not surprise me at all that the very same white people doing this do not have the nuanced racial understanding to be able to reflect how, for instance, both black communities and latine communities experience racism in different yet similar ways, and how there is both bad blood and also shared history and solidarity between both communities, with many people who exist somewhere in between (afrolatinos) and people who exist completely outside of this equation (other marginalized races of color) or on the fringes (other mixed people of color but with only one of the involved races in this venn diagram) that also may experience their own oppression.

And so, they don't even think to use the comparison of black and Latino understanding, instead choosing to reach for white vs black racial dynamics. They don't have the understanding necessary to get why that's neither a good comparison nor is it a fair one to use especially when this particular conversation was started by trans mascs of color and how prior conversations regarding trans men and mascs occupying a marginalized gender were started by both (cis *and* trans) women of color and trans men and mascs of color.

It also does not escape my attention that those insisting that not only do trans men and mascs have privilege (something I do not completely disagree with, although I think as always it is more nuanced than "have" vs "have not") but also that trans men and mascs are specifically an *oppressor class* are also largely white, and show an inability to understand that "privilege" does not always equally translate to "oppressor". This comes to a head when discussing trans men in powerful positions- teachers, doctors, politicians, business owners, religious leaders, even celebrities- and whether they are pushing harmful rhetoric or if they are holding the line and refusing to budge.

And, while not true in all cases and certainly no one is perfect, because people are people and thus imperfect at the best of times, the majority of all trans people in power hold the line and refuse to budge regarding harm to our community. We can all think of examples- usually celebrities- of otherwise, but those pushing for laws and change are generally hand-in-hand with each other keeping step and refusing to leave their fellow siblings behind.

This does not mean that we cannot *contribute to* or even *lean on* transmisogyny- remember, there were cis women on the Supreme Court gleefully voting away abortion rights even though it directly affects them. There is no identity that makes you immune to bigoted bias, and no identity that protects you from doing harm to others. That is on each of us to do better, to each out in fellowship and solidarity to our fellow humans, and to lift each other out of the pit.

Much like how a Latino friend of mine may experience privilege in that he does not experience the antiblackness I do, and much how I may have privilege that I speak English as my mother tongue and he doesn't in this largely English-language-dominated country, neither of us are inherently each other's oppressors unless we are acting on oppressive bias. Intentionally or otherwise.

Oppression is action, not existence.

But again, I am not surprised a group of largely white people do not understand nearly enough of this nuance as it applies to race to then be able to apply it to gender.