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dolphin-diaries · 6 days ago

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Detrans/Uncis (Part 2)

Originally published on Dolphin Diaries.

My first steps on a detransition journey were underscored by a peculiar mantra: “but I’m not detransitioning though.” I don’t feel like a man, so I’m not a trans man, but I’m still taking hormones, so I’m not detransitioning. I’m getting laser, but I’m not doing anything to my voice—hold on, actually I am. I’m lowering my dose of testosterone, actually, but I’m still taking it, and it’s not like I’m a woman. Only I want to be gendered by strangers as a woman, but that’s different. Actually I’d hate to have any further changes from T, so I’m not taking it at all—but I’m still not detransitioning though. Actually, could you speak of me as she? And her, too? No detrans though.

At a certain point it started to approach total absurdity. My friends and loved ones, well-versed in the queer gender soup, said nothing of it, but I am myself strongly averse to repression, denial, and self-deceit. So I was the first to say I was wrong. The first to say, “I am, though.” And at no point, from the beginning to the end of my epistemic conga, have I encountered any meaningful pushback from my close circles. No implications of betrayal, no cold shoulders, no silence when I walk in the room.

So why the mantra, then? Why was I so averse to the idea?

A large part of that was the politicisation of detransition; how indelibly it is associated with the Right—I said as much in my first essay. On a personal level, though, it was trivial to realise I wasn’t doing a grift. I was confident I hadn’t been brainwashed into anything. I’ve never had any meaningful contact or affiliation with any sort of gender-conservative person or movement.

And I did encounter pro-trans detransitioners. Some of them sniped back at the right-wing ones, some merely told their stories independently. Regardless, they—just like me—did not receive great or meaningful pushback from their trans friends, nor even strangers. They weren’t always understood or necessarily celebrated, but they were taken at their word, believed, and more or less respected as much as any gender deviant. Before I had any thoughts to detransition myself, I had seen detrans people beyond the pale of the rhetoric multiple times, and…

And I hated them. They made my skin crawl. I was never rude or condescending, and as those encounters were online-only, it was trivial to maintain respect and civility. I also realised I had no real cause to hate them. They’d done nothing wrong, nothing wrong at all. It was easy enough to say that in principle, when they talked in the abstract, but when they spoke of their bodies, their lives, the flesh and blood of it all, I felt such visceral revulsion as I might’ve never felt before.

Or have I? Have I known this already, this knee-jerk lip curl, this morbid disgust with another’s aberrant sex? This idea in my mind, spreading like cancer, that these people were wrong? That they’ve violated something inviolable? And how civility and compassion chiselled this violent core into arrogant pity towards an untouchable other?

No, I have known this. And not such a long time ago.

The Body Horror

When I first came out as trans to my university class—cis-majority if not totality, naturally—the perverse fascination with my body was hard to escape. They were mostly polite, of course. My university was very ‘decadent Westian’ (pardon the quasi-inside joke). We were hip with it. Nevertheless—

“It’s okay for you, of course, but if my future children—”

“You mean to say you date women? How do you—”

“You mean to say you date men??”

“I wasn’t looking at you like that in the bathroom—I mean—uh—”

You don’t need to say it outright. Sometimes you don’t need to say a thing at all. I see it. I know.

That’s to say nothing of the doctors’ dehumanising dissection and the conservatives flashing the least flattering post-operative pictures like they’re gore. As a transsexual, you don’t even need dysphoria; you will be informed of your physical monstrosity in great detail and in every possible manner, from the subtlest glance to the bloody megaphone.

You learn to see transsexual bodies this way very young and not voluntarily, but I was not just any random person. I transitioned aeons ago, and I did not find the flesh of my fellow transsexuals a subject of psychosexual fascination anymore. We were just people. I’d learned that.

I thought I did, anyway.

That’s the thing about the biases that systemic oppression seeds and wields. They are, in my experience, nothing less than psychosocial cancers. Leave one cell alive, and they will surely regrow. Maybe into a new shape, maybe into something old, but they will never die left alone.

Although I’d mentally graduated to gender abolition and genderfuckery-as-political-stance, to activism, to gender constructivism and to queering everything, especially feminism, I’d first come to see transsexuality through the lens of the DSM. Not my fault or anything—that’s what was available to me. Transsexual transition, then, was first presented to me as a linear transformation, a path from A to B, at the end of which laid gender nirvana. Or, like, happiness and fulfilment, I suppose. White-people Buddhism was fashionable at that time, so please excuse my French.

So genderfuckery was all well and good, but you know, done respectably. For me, that was performing picture-perfect transsexuality, just a little spiced-up. So long as I still appeared cis. Anything that marked me as ‘clocky’ was unseemly; although I no longer needed to see any doctors about it, I’d been trained to sniff out such features and weed them out for the sake of gaining medical access. But that’s not the only way ‘respectable gender’ is ensured in queer circles. I’ve also observed it to be an absence of transsexuality. That is, gender is to be fucked with in words and pronouns and haircuts and porn—but to transition about it would be kind of gauche, don’t you think? A little gender-conformist?

Different outcome, but for the purposes of this discussion, same principle: it is disgust with transition. Visible transition, obvious transition; transition at all. My case was not altogether different from ideological non-transitioners; it was just modified to accommodate for some alteration of sex.

After nearly a decade of virilising HRT, my detransition wasn’t simply a matter of changing my name and putting on lipstick. That would just make strangers say ‘yas gurl.’ No, if I wanted to live as a woman beyond my immediate social circle, I needed to make more invasive changes. More than that, I wanted those changes. I didn’t merely wish to say I’m a woman—I wanted to look in the mirror and believe it.

The first truth a detransitioner learns is this: to detransition, you must transition again.

Again?!

Oh, it’s not the same as your first time ‘round, sure. Not just because of the difference in desired sex; if you’ve never had your gonads removed and have no prior issues with hormone production, you can simply cease to take HRT and stop depending on the vagaries of medical supplies. Doctors will, generally, be a little more understanding of your desire to change sex. Often, from their perspective, you’re not changing it; you’re fixing it. So if you were allowed to take the so-called ‘cross-sex’ hormones, you’ll probably be allowed the ‘same-sex’ ones. Conversely, because no such thing as a ‘detransition procedure’ usually exists, it’s a dice roll if any surgery will be covered by the state, your insurance, or anything. Yes, you’re ‘fixing’ your sex—but the fact you’ve ‘damaged’ it at all renders you a bit of an unreliable witness to your own mind. A little bit crazy, you could say. Isn’t it all quite literally your own fault?

However, the day-to-day mundanities of detransition would be highly recognisable to any trans person. Indeed, I got all the ideas on how to relieve my gender dysphoria from my transfem friends. I learned of laser hair removal from them, and they advised me on voice training. Some of the professionals that serviced me had no idea I was detrans—how would they? Kind of an odd thing to randomly bring up while getting your beard fried.

‘Detrans woman’ is not a legible social category (nor any other kind of detrans person). People know what these words mean—at least, if they’re up on the latest gender lingo—but they don’t truly know what that looks like. Maybe they imagine a particular grifter when you say ‘detrans,’ maybe it’s just a void—but it’s never you. No one will ever assume that’s what you are.

So how does a detrans woman move through the world? She passes, of course. She is either assumed to be a cis woman, having worked to file off any signs of testosterone’s magic touch, or she stands out with those features. If she transitioned after adolescence, she might have a leg up on passing, but should a stranger’s transvestigation radar starts beeping, they will surely scan her for other hints. Sometimes they’ll find what was never there, and sometimes they’ll decree a feature that occurs in all women, cis and trans, a sure sign of inborn manhood. I’ve always had a visible Adam’s apple, for instance, but it didn’t use to be proof I was born a man. Now, though, take that and a bad voice day, and I don’t have a leg to stand on.

And if someone decides I don’t belong in a women’s bathroom, do you think it’ll help if I cry I was born to piss here?

Here’s the second truth a detransitioners learns: it doesn’t matter how many times you transition, to what end or for what reason. If you do it at all, you will never be cis again. It’s the real red pill—the one the Wachowski sisters intended, not what the chuds on the internet made of it. Your body, your social and legal history, your continuity of self—it is different now. Not the way it’s supposed to be. Changing sex at all was never meant to be.

Regime and Treachery

Um-actuallying people who think I’m a trans woman will not help me under most circumstances. It won’t help with a strange man in an alley, and it won’t help with an employer that discovers my last manager knew me under a male name. In one case nothing but a good run will help, and in the other—come on now, they won’t think any better of me.

It will not make me cis, and it doesn’t help—under most circumstances.

Detrans women aren’t the only ones which may be assumed for trans women. Cis women that never touched a drop of testosterone get transvestigated too—not nearly as frequently, but it happens all the same, and regularly. The case of Imane Khelif is one that probably jumps to mind first these days, but she is perhaps in the minority of women that never responded to such accusations by loudly proclaiming she is completely and utterly unlike those filthy transsexuals—she is a real woman!

Detrans women have the whole transsexuality thing in common with trans women, of course. But they aren’t quite the only ones—intersex women that were assigned female at birth are also often assumed to be transsexual. They are also subject to severe medical violence and neglect. Some require exogenous hormones to stay healthy. Some wish to take ownership of their body via voluntary sex alteration, for a change. It is rather transsexual-like, all in all.

But yet you will not search long to find similar underbus-throwing. The AFAB intersex woman is not like that trans woman—she deserves gender-affirmative treatment. She’s a real woman. The birth certificate said so.

And so too the detrans woman, despite all her history, despite the indelible mark of transsexuality, looks at the dangling carrot of Real Womanhood—and like a dog, jumps.

She will never be allowed the full extent of it. It is irreversible damage, after all. That’s important. The detrans woman that betrays her sisters—her class, even—must forever cry about the wounds transition left on her, must never heal from them. And trust me, the cis aren’t nice about it behind her back. The detrans woman is promised a shred of cis-ness, of real-ness—but only so long as she divorces herself from all things transsexual. Loudly, repeatedly. The moment she stops, she will be reminded: she too is transsexual. She has seen sex/gender for what it is; her body is evidence. She has eaten of the tree of knowledge. It’s only at the regime’s great mercy that she can peek into Eden—but god forbid, never enter.

Because what would happen if the ‘damage’ wasn’t irreversible? If society allowed the detrans woman to be a woman wholly and totally—its woman, real woman? Why, it would mean sex can be changed without repercussion. It would mean you could leave gender.

It wouldn’t quite mean that trans women are women and trans men are men—it would only allow that your birth sex can be ‘returned to.’ But if even that much was permitted, it would make transition no longer a threat. You could do it and come back just fine, see? What’s there to fear? Why not just try it? And if you can just try it, just leave and come back as you please—how can you force people to obey gender?

It would mean I could opt out of womanhood any time. Of the mandate of reproduction, of subordination, of sexual and domestic servitude—of the constant fight to break free of those things. I could opt out even if I didn’t like being a man. I’d always have one foot back in the door, if I pleased. And that’s the thing about the patriarchy: women must never be allowed to leave. Or to desist, or to fail. For that they must be punished. Want fewer lashes? Kick the weaker bitch out the door.

Cis-ness is a regime. A status quo. To define it merely by the relationship to birth-assigned sex is erroneous—intersexness reveals this, but if you’re the kind of person who thinks the intersex are some sort of rare and bizarre exception (they’re not), perisex detransitioners must surely hammer the nail home. To be cis is not merely to self-identify as the sex on your birth certificate; who’s even looking at those? It is to live in accordance with your biological destiny, and every social law that entails. This destiny is assigned at birth, yes, but it does not end there: it follows you all the way.

Cis-ness is not an identity—it is a reward for doing as you’re told.

The Freedom of Sex

It is obvious, then, why detrans medical care is a pain to get even though you’re complying with your birth sex assignment. That is the true engineer of detrans misery, of dysphoria and resentment. To come to dislike the features you’ve acquired during transition is one thing—but to be prevented from changing them? To be looked at like a lunatic? To not know what to do, because information about de/transition and how it works is so understudied and obscured?

If transition was easy, known, free—more people would detransition, certainly. But that wouldn’t mean much. Because they’d be people like anyone else. Their bodies—transsexual bodies—would be just the same, just as worthy. They would be real.

The implications are even greater than that. Freedom of sex, as Andrea Long Chu puts it, means a freedom to change anything about your sex, in any way, for any reason, without restriction. Not the A->B path I was first taught under the illusion of two wholly distinct, non-intersecting sexes—rather, the tweaking of individual aspects. It is to really examine how sex works and take it apart on your person. It is what some trans people already do, with microdosing and what you might call small acts of detransition. If you don’t like the beard after T, why not zap it off? If you want to be on oestrogen but don’t like the breasts—double mastectomy works just the same regardless of initial sex. The idea of customisable, ‘nonbinary’ transition is one that’s gained prominence in recent years, even as attacks on all transition have exponentially increased.

Linear transition was written in an attempt to enforce a kind of gender austerity. Only those that really need it can get it, and so there must be competition, a hierarchy of haves and have-nots. There must be doctors that will prescribe you wrong dosages based on irrelevant research and leave you to wonder why you feel so off. You must not pick and choose the changes you want, because your sex is not for you to decide—it is to be granted to you, justified via a constant defense of self-identification. For the crime of violating sex/gender, your autonomy is branded as harebrained desire until proven otherwise. You’re not allowed to simply want something; you have to need it, hence the attempts to naturalise and essentialise transsexuality—you have to be real, you have to be born with it.

Above all you must be kept in the dark and hurting, so that any time someone suggests anything as ‘frivolous’ as the freedom to have their body as they wish, you snipe back: Shut up, vapid idiot! You’re going to hurt yourself in your stupidity! I’m not like you—I’m the one who’s really hurting!

To look at de/transition from the perspective of liberation is to ask: why? What’s the austerity for? We have the hormones, the surgeries, almost all the treatments we want, and the science isn’t calling it quits tomorrow last I checked. What horrible thing are we preventing by stopping people from doing to their sex whatsoever they wish? Are we running out of gender juice?

But of course, I already told you why. A smarter woman than me has also written extensively why. It is because sex and gender come with a fine print, a set of prescripts, which must be enforced. Irreversible damage to fertile wombs must not be allowed. The pedestal of Man must not be tarnished.

Freedom of sex, then, is the patriarchy’s anathema.

Detransition is part of freedom of sex. To accept acts of detransition as neutral is to allow that changes wrought by transition—just like naturally developed sexual characteristics—can be changed at will. Even disliked. To be free is to embrace the possibility of discontent, too; to allow oneself to do something you may regret later, and to be free to go back. To accept that nothing is final. Finality is one of the ways transition is made more difficult than it needs to be: you must be sure, must be happy with what you get—or else, it is argued, you never had a real need for it anyway.

That is plainly not true. I know that from my own example.

Transition served me well way back when. I do not know of an extant, realistic alternative that could’ve helped me as effectively. I was happy with my transition for years, and suicidally discontent before then. So who cares if transitioning proved in the end an imperfect permanent solution for me? Why must transition be held to perfection and permanence before it is allowed? It worked and it saved my life—who are you to tell me I shouldn’t have done it? And who are you to hold me hostage to it?

What if, even now, I enjoy that I’ve been constructed rather than simply born?

Not So Fast

Now that’s a nice thought, isn’t it? I can feel the gender nirvana coming on already.

Unfortunately, it can’t be that simple. To dream of a world you want, you must first contend with the world you already live in.

There’s a particular aspect that’s been largely absent from my essays so far: forced detransition and conversion therapy. In part, that’s because I argue from the perspective of a willing detransitioner with no shadow of a right-wing past or influence; a viewpoint which is lacking in the public conscience. Plenty of trans writers and thinkers already staunchly argue against forced detransition. They omit the detrans by virtue of either irrelevance or ignorance or both. When voluntary detransition is mentioned, people tend to merely point out there’s not that many of us. In actuality there’s very little statistical research to give definitive numbers, but it’s certainly true we are the minority of transitioners, and the absence of statistical evidence only further confirms: the Right are pulling numbers out of thin air.

Except, saying that is missing the point. The Right never cared about numbers. Or facts. Or logic. Their argument is that willing detransition ought to be the nail in the coffin for transition. If you retort that, um actually, there’s only half as many willing detransitioners, you still concede we exist and are a contradiction to you. That is enough to prove the Right’s point. I, therefore, wish to argue we are not a contradiction to trans rights or existence, but in fact on a continuum with both. That by virtue of our needs and lived realities, we are trans. Differently trans, but trans nonetheless. Some (trans and detrans) may not enjoy that assertion for a number of reasons, but the empirical fact is that we are irrevocably cast out of cis-ness, and we are in need of support structures that are near-identical to those of trans people. If by every function we are trans, then it’s under that name that we should be understood, because it is the only thing that makes sense and yields results.

But.

Detransition is not a neutral act in practice, even if it has the potential to be. Just like transition isn’t. Both are politicised, and the nature of detransition’s politicisation diverges from that of transition quite sharply.

In the current political climate, as trans people are being denied medical care and the anti-trans rhetoric pollutes every information space, this cannot be avoided or denied. Transition is reviled, and detransition is said to be the cure and is wielded as a punishment. Detransition-as-sex-freedom cannot be understood without also grappling with the other two kinds of detransition I distinguish based on motive and emergent needs: forced and coerced.

Forced detransition is the simplest to define. It is detransition that occurs when circumstances necessitate it as the only possible course of action, or it is altogether done unto the transitioner without any pretense of choice. The starkest example is, say, the new law in Florida which forcibly detransitions the incarcerated. But it needn’t be so wholly dystopian to qualify as ‘forced.’ Detransitions due to family or peer pressure, poverty, lack of access, or social isolation are all forced in nature, even if in the most technical sense you made the ‘choice’ to undergo it. If you wish you were still transitioning, it is forced.

Coerced detransition is a grayer area. It is motivated by an individual’s choice—not a lack of one or a pseudo-choice, as above—under circumstances in which transition is possible, but highly discouraged. You will naturally recognise conversion therapy as an extreme example, but it needn’t be so blatant. Often it isn’t.

Say, for instance, your closest circle of friends regards transition as a frivolous neoliberal excess. Or, let’s say, your cis boyfriend is perfectly happy you’re a man now, he swears, but—well, he’s not gay, you know? Just for you. It’s different with you. Except he still treats you the same way he did before your transition—but that’s a good thing, right? Good thing he still wants you at all? He would probably prefer a girlfriend, and he’s never dated men—actually, is this whole thing really that important to you? Aren’t you rushing into things? Do you really know what you want? You don’t mind if he slips up on pronouns when you’re not in the room, do you?

Or maybe your general practitioner keeps insisting any time anything is wrong with you, that it’s the hormones’ fault. The classic ‘trans broken arm’ syndrome. And when something actually might be wrong with the hormones, the solution is always to just stop HRT altogether. And the surgeries—they’re just so dangerous; look at how horrifying post-op pictures are! It’s just biology, just facts, which don’t care about your feelings (but remember: it’s only a fact if it makes you feel worse.)

In other words, the decision to go through coerced detransition is made in a state of reduced agency, often caused by social pressure and/or misinformation about transition. Nothing is explicitly preventing you from doing as you will to your sex—and so it is precisely your will which must be subverted and undermined.

Notice that I make no claim whether detransition is right or wrong for the person in question. Perhaps they would’ve arrived at this decision another way, perhaps not. The point is, they are led to believe detransition is simply more sensible, healthier, better. It is the superior choice—so of course, they make it. In the end, coerced detransition is not truly dissimilar from the forced kind. What merits it separate consideration is that it’s designed to make you relinquish your own judgement, and your very own sense of self. Under such conditions, even if you would’ve ultimately detransitioned regardless, your relationship to your sex/gender is made maladaptive, and your independence as an individual is maliciously compromised.

The needs of coercively and forcibly detransitioned people are closely aligned. The forcibly detransitioned, naturally, require that the circumstance which necessitated their detransition is removed, and that their retransition is facilitated and supported. The coercively detransitioned may or may not require the same thing—some detrans people do, in fact, discover they genuinely desire detransition in less-than-ideal circumstances—but what they certainly need is a pathway to recovery from conversion. They are to be given their agency back, as well as access to accurate information about transition and transitioners, so that they are free to make the choice to retransition or to keep detransitioning as they see fit.

Both cases run counter to detransition-as-sex-freedom, to voluntary detransition—which is to say, a choice made due to a shift in self-perception, under circumstances in which continued transition is unhindered. The needs of a voluntary detransitioner are also starkly different, and most resemble that of a transitioner. A voluntary detransitioner requires a facilitated pathway to sex modification and gender recognition, from hormones to surgeries to legal procedure. It is the same thing for which trans people fight; it need only be recognised that voluntary detransitioners are part of that fight.

Grouping voluntary and involuntary detransitioners under the same umbrella makes little sense. We may superficially share some experiences, but such an equation falls apart from the perspective of rights and needs; it obfuscates motive, absolves abusers and systemic injustice, and it smooths over radical differences in our stories and perspectives. It draws a false equivalence that either condemns voluntary detransition or celebrates forced and coerced detransition, thus making it impossible to either embrace or reject detransition in good conscience. Thus no progress can be made.

In other words, conflation of voluntary and involuntary detransition only works from the cis perspective—from the perspective of the regime, which observes its deviants and wishes them gone, and rejects understanding them on principle. From either the trans or the detrans perspective, it is nonsense.

Except…

How do you know, though? How do you know? How do you know, when everything from your very cradle is telling you trans people are aberrant for existing, and when trans life is so hard? The coercively detransitioned wholeheartedly claim total autonomy; they are not really lying; from a strictly liberal-minded perspective, they are not wrong. How exactly can continued transition be ‘unhindered’ when society is engineered to always make it difficult?

How do you really know it’s your choice and your choice alone?

We all realise the answer: you don’t. You can’t. Not with complete certainty. There’s no such thing as a pure, unadulterated, individual choice, and there’s very rarely such a thing as an unhindered transition.

We live in a world that reviles transsexuality, that denies and despises the mutability of sex and stamps out any proof that gender is smoke and mirrors. The regime of cisheterosexism seeps through every layer of society and through every aspect of life. Purely voluntary detransition is, in the strictest sense, impossible. Sex/gender is a regime, and no act under it is free; all are forced to exist and be legible within its framework, or else be totally exiled. To exist socially is to exist under sex/gender.

This is not whatsoever unique to detransition. Or detrans people, or trans people. Cis women, for instance, must grapple with what it means to be a woman when Woman is defined as subordinate to Man—even as most do not transition about it. So, too, do men grapple with what their gender means when Manhood is defined and enforced via violence towards women, other men, and the gender-deviant. Even the cissexual must contend with the demands placed on their bodies—almost all transsexual treatments originate in cissexual healthcare. There is no exit from this struggle, because patriarchal sex/gender is constructed to be all-encompassing and mutually exclusive. Woman is everything Man isn’t, and vice versa; never the twain shall meet, and no stone will they leave unturned. No matter what you do, it will be sexed, it will be gendered, and though the conclusion will shift from occasion to occasion, in any particular instance it will allow for no ambiguity. Even when someone yells at you on the street, “Are you a chick or a dude?!”—that is not ‘ambiguity.’ It’s just a longer version of a slur.

Similarly, this is not the first (nor the last) time when sex/gender alteration has been contorted and weaponised against transsexuality—that is, sex-mutability’s most blatant, most acute manifestation. The Cass Review has notably cited the existence of non-transitioning nonbinary individuals as ‘proof’ transition must be curtailed:

“Secondly, medication is binary, but the fastest growing group identifying under the trans umbrella is non-binary, and we know even less about the outcomes for this group. Some of you will also become more fluid in your gender identity as you grow older. We do not know the ‘sweet spot’ when someone becomes settled in their sense of self, nor which people are most likely to benefit from medical transition. When making life-changing decisions, what is the correct balance between keeping options as flexible and open as possible as you move into adulthood, and responding to how you feel right now?”

Doubtless, the Gender Criticals wish the nonbinary non-transitioner to be as non-existent as their more deviant sibling. But while a greater deviant still exists, those that happen to be more acceptable, more assimilate-able, are called upon to do the one thing they’re good for:

Kick the weaker bitch out.

Such too is the final fate of detransitioners under the patriarchal regime. They are to be the knife in the back of their siblings, and when those are gone, they will find their own backs perforated.

So far I have provided eloquent arguments towards clear and singular conclusions—at least, I hope you’ve found me eloquent and clear. Today, on this matter, I offer no such thing. I have nothing to offer but this: so long as transition is reviled, so long as the transsexual are persecuted in any manner at all, there is no freedom of sex and there is no neutrality. Insofar as this pertains to detransition: so long as the transsexual are persecuted, hated, and forced into obscurity, we are likewise bound to their persecution, hatred, and abandonment. So long as that holds, voluntary detransition can never be free.

What Now?

I know. I’m a killjoy. It’s a fate all serious anarchists and college dropouts must contend with: if we’re really sincere about what we think, the mood will be thoroughly murdered.

The fight is clear. The fight is needed. And, the fight is hard. But there is life to be lived in the meanwhile, and it’s worth living even if we don’t see a victory during our time. Total certainty may be impossible and foolish to seek—but you have to make choices anyway. Doing nothing is merely choosing passivity and inertia; you face the consequences either way.

So I ask again: how do you know?

If you’re someone contemplating detransition, here’s the second best thing I can offer: have the courage, the self-insight, and the compassion to face yourself and be honest. Have the intelligence and the disobedience to measure what you’ve been told about transition and transsexuality against the things you have seen and experienced. Have the audacity to be wrong, to make mistakes as many times as you need. Have the pride to ask for better things than you are offered. Have the humility to not think yourself exceptional. Above all, never relinquish the responsibility over your life and your choices to anyone or anything else. No, no one else knows any better. No, there is no easier way.

The first best thing I can offer—to anyone, detrans or not—is to tell you how I knew. In the end I speak from my own experiences, and so it’s only fitting that the message I broadcast is incomplete without a degree of testimony.

Oh, it is to my chagrin, believe me—well, kind of. For all that I love attention and getting told I write oh so powerfully well, a part of me also detests personality pieces. I’m just one woman; I don’t mean much; I shouldn’t mean much. But you must’ve wondered, right? Especially if you don’t recognise yourself in me. I’ve spoken briefly about aspects of my de/transition, and let’s say you took all that for granted, but you must’ve wondered: how did I get here in the first place? How did it feel? How does it feel? Really, truly, how? And why?

I don’t like personality pieces because I think they mine for compassion. That can be a catalyst for a great many things, but just as often I’ve had people treat me with total nicety and then vote for a politician that would kill me, or exile a child that used to be me. Compassion is common, human, and incredibly cheap.

It is also required for kinship. For comparison, for legibility. And one of the issues that plagues detransitioners is illegibility. Silence. A lack of reference by which to see yourself. Community is best known by example.

So an example I shall provide. Next time.