One of the most important childhood traits is also one of the easiest to make sound old-fashioned.

Self-control.

The word itself feels dusty now. It carries the smell of scolding, punishment, stiff collars, and adults who confused obedience with virtue. Modern childhood has moved in the other direction. We speak more fluently about affirmation, expression, accommodation, trauma, identity, and emotional safety than we do about restraint. Some of that shift was necessary. Cruelty often hid behind the language of discipline.

But the abuse of discipline does not make discipline abusive.

A child who never learns to wait is not being liberated. A child who cannot tolerate frustration is not being protected. A child whose every impulse is explained, softened, renamed, or excused is not being prepared for freedom. He is being left alone with appetites stronger than his judgment.

That is not a moral slogan. It is close to what one of the strongest longitudinal studies in the world found.

“A child who never learns to wait is not being liberated. A child who cannot tolerate frustration is not being protected.”

In 2011, Terrie Moffitt, Avshalom Caspi, and their colleagues published a paper in Proceedings of the National Academy of Sciences titled “A gradient of childhood self-control predicts health, wealth, and public safety.” The paper drew on the Dunedin Multidisciplinary Health and Development Study, a cohort of 1,037 people born in Dunedin, New Zealand in 1972–73 and followed from birth to age 32 with 96 percent retention. That retention matters. The study did not simply track the easy cases and lose the troubled ones. It kept nearly the whole cohort in view.

The researchers did not build their argument from one marshmallow-test moment either. They measured childhood self-control across the first decade of life using reports from researcher-observers, teachers, parents, and the children themselves at ages 3, 5, 7, 9, and 11. Those measures were combined into a reliable composite. Later, at age 32, the researchers assessed adult health, substance dependence, finances, and criminal conviction using physical examinations, laboratory tests, clinical interviews, informant reports, and official conviction records.

The results were not subtle.

Children with poorer self-control were more likely as adults to have worse physical health, more substance-dependence problems, weaker finances, and criminal convictions. The researchers found these associations even after accounting for childhood IQ and social class. They also checked the problem from another angle, using a second longitudinal cohort of British sibling pairs. In same-gender sibling pairs, the five-year-old with poorer self-control was more likely by age 12 to smoke, perform poorly in school, and engage in antisocial behaviour, despite both siblings sharing the same family background. That does not eliminate every possible confound, but it makes the “this is just class background” dismissal much harder to sustain.

The financial findings are especially concrete. By age 32, adults who had shown poorer self-control as children were less financially planning orientated, less likely to save, less likely to have built assets such as home ownership, investment funds, or retirement plans, and more likely to report money-management difficulties and credit problems. People who knew them well also rated them as poorer money managers.

The criminal-conviction result was just as direct. By age 32, 24 percent of the cohort had been convicted of a crime in New Zealand or Australia. Children with poor self-control were more likely to have a criminal conviction, even after accounting for social class and IQ.

The gradient is the part that should make parents, teachers, and policymakers pause. This was not only a story about the worst-behaved children at the bottom. The pattern survived two useful stress tests: it remained after the authors removed children diagnosed with ADHD, and it remained after they removed the least self-controlled fifth of the cohort. In other words, this was not only a story about clinical impairment or the most difficult children in the room. Self-control mattered across the distribution. More of it was generally associated with better outcomes; less of it with worse ones.

That should change how we talk about discipline.

We have spent years teaching adults to be suspicious of correction. We are told to notice the wound beneath the behaviour, the unmet need beneath the disruption, the social condition beneath the failure. Fine. Often there is a wound. Often there is an unmet need. Often there is a social condition. But noticing those things does not remove the child’s need to develop the capacity to wait, persist, recover, plan, and say no to himself.

The best trauma-informed approaches already understand this: compassion and self-command are not enemies. A child’s distress may explain why self-control is difficult; it does not make self-control unnecessary.

The Dunedin paper gives a colder version of what good parents and teachers used to know by instinct. Self-control is practical equipment. It is not merely about being pleasant in class or convenient at the dinner table. It is part of how a person gets through life without being governed by every passing appetite, insult, temptation, panic, advertisement, algorithm, or peer demand.

The study also shows how the damage can accumulate. Children with poorer self-control were more likely to encounter what the authors called adolescent “snares”: smoking by age 15, leaving school early without qualifications, and unplanned teenage parenthood. Those snares then partly explained later adult outcomes in health, wealth, and crime. Not all of the connection disappeared, but some of it did. That matters because it gives the abstract trait a concrete pathway. Poor self-control does not ruin a life in one dramatic scene. It narrows options through repeated collisions with temptation, frustration, and short horizons.

 

“A society that stops teaching self-control does not produce freer children. It produces children governed by whatever impulse reaches them first.”

 

This is where modern institutions often get the balance wrong. They are very good at naming distress and very nervous about forming character. They can identify barriers, labels, diagnoses, inequities, triggers, and contexts. Some of that work is useful. But children also need adults who will help them do hard things before hard things become catastrophic.

The child who waits through the boring part of rehearsal is not merely obeying. He is learning that the future can make claims on the present. The student who revises the paragraph again instead of throwing the pencil down is not being oppressed. She is practising frustration tolerance. The teenager who learns not to answer every insult, chase every appetite, spend every dollar, or quit every difficult task is acquiring something more durable than self-esteem.

This is not a call for cruelty. It is a call for formation.

Self-control is teachable only when adults believe they are allowed to teach it. That means expectations. It means consequences. It means repetition. It means letting children experience small frustrations before life supplies larger ones. It means refusing the sentimental lie that every demand placed on a child is a threat to that child’s authenticity.

A society that stops teaching self-control does not produce freer children. It produces children governed by whatever impulse reaches them first.

There are limits to what this study proves, and they should be stated clearly. The Dunedin paper is observational and correlational. It does not prove that self-control alone causes adult success or failure, or that it matters more than poverty, family stability, trauma, school quality, intelligence, disability, or luck. It does not endorse one magic classroom program. The authors also note that natural improvements in self-control over time are not the same thing as intervention-induced change. But those limits do not erase the finding: childhood self-control predicted adult outcomes across health, wealth, and public safety; those associations remained after accounting for IQ and social class; sibling comparisons pointed in the same direction; and children who became more self-controlled from childhood to young adulthood had better outcomes by age 32.

That is enough to take seriously.

We do not need to pretend children are doomed by age three. We do need to stop pretending self-control is optional. Children are not born ready for freedom. They are prepared for it by adults willing to require something from them before the world does.

The question is whether that formation will come from parents, teachers, coaches, conductors, and mentors who love children enough to help them master themselves, or from commercial and digital systems that profit when they never learn how.

References

Moffitt, Terrie E., Louise Arseneault, Daniel Belsky, Nigel Dickson, Robert J. Hancox, HonaLee Harrington, Renate Houts, Richie Poulton, Brent W. Roberts, Stephen Ross, Malcolm R. Sears, W. Murray Thomson, and Avshalom Caspi. “A Gradient of Childhood Self-Control Predicts Health, Wealth, and Public Safety.” Proceedings of the National Academy of Sciences 108, no. 7 (2011): 2693–2698.
https://dunedinstudy.otago.ac.nz/files/1651629222231.pdf

Dunedin Multidisciplinary Health and Development Study. “About the Dunedin Study.” University of Otago.
https://dunedinstudy.otago.ac.nz/

Glossary

Dunedin Study
A long-running research project following a group of people born in Dunedin, New Zealand in 1972–73. The self-control paper discussed here uses data from that cohort through age 32.

Longitudinal study
A study that follows the same people over time. This is stronger than asking adults to remember their childhoods, because researchers can compare early measurements with later outcomes.

Self-control
In the paper, this refers to capacities such as delaying gratification, regulating frustration, controlling impulses, persisting with tasks, and thinking before acting. It does not simply mean obedience.

Gradient
A pattern where outcomes change step by step across a range. In this study, adult outcomes generally improved as childhood self-control increased, rather than only changing at the very bottom of the self-control scale.

IQ and social class controls
A statistical method used to test whether self-control still predicts later outcomes after accounting for childhood intelligence and family background. In this study, it did.

Cohort
A group of people studied together. Here, the Dunedin cohort means the 1,037 children born in Dunedin during the study’s birth window.

Retention rate
The percentage of original study participants who remain in the study over time. The Dunedin paper reported 96 percent retention by age 32, which is unusually high.

Adolescent snares
The paper’s term for teenage experiences that can trap or narrow future options, including early smoking, leaving school without qualifications, and unplanned teenage parenthood.

Correlation
A relationship between two things. Correlation means two things move together, but it does not automatically prove that one causes the other.

Intervention
A deliberate program or action designed to change an outcome. The paper suggests self-control may be worth improving but does not prove that any one school or parenting program will work.

Truth is the lifeblood of any serious civilization. Not comfort, not ideological harmony, and not the temporary social peace that comes from teaching people to suppress what they can plainly see.

A society can survive mistakes. It can survive corruption. It can survive periods of confusion and even mass foolishness, provided enough people remain willing to describe reality honestly when the pressure arrives to do otherwise. What societies struggle to survive is organized dishonesty.

Reality is the brick wall waiting at the end of every false belief. You can postpone the collision for a while. You can build bureaucracies around the falsehood, invent softer language to cushion it, and punish people for pointing at the wall. The impact still comes.

That is why a recent quote from J. K. Rowling landed with such force:

“The West is currently divided between people who know he is a man and are prepared to say so and those who know this is a man but lie out of obedience to an ideology. There is no third option. Literally nobody on earth thinks ‘Roxanne Tickle’ is actually a woman.”

The quote unsettled people because it named something many Western institutions have spent years trying to blur: the widening gap between public language and private belief.

Large numbers of people now routinely say things in public that they would once have regarded as obviously false, not because the underlying biology changed, but because the social cost of dissent rose dramatically. That distinction matters, because this is not primarily a debate about kindness.

A decent society should discourage cruelty. It should not encourage humiliation, harassment, or needless malice toward people struggling with alienation, identity, or psychological distress. Most ordinary people understand this instinctively. But courtesy is not the same thing as compelled belief.

Calling someone by a preferred name is one thing. Demanding that citizens affirm propositions they do not believe to be true is something else entirely. The first is social grace. The second is ideological obedience.

Nor is this an argument for replacing one rigid orthodoxy with another. Conservative traditions have their own temptations toward enforced piety, inherited blindness, and social punishment for inconvenient truths. Any worldview, religious or secular, progressive or reactionary, becomes dangerous when it starts protecting sacred assumptions from scrutiny. The standard cannot be nostalgia or novelty. The standard has to be reality itself: when a belief hits the brick wall, the belief must yield.

Modern Western institutions increasingly refuse to yield.

People learn quickly which observations are permitted and which ones carry risk. Teachers self-censor in classrooms. Employees rehearse approved language in HR seminars. Professionals choose silence over scrutiny. Friends whisper obvious opinions privately, then publicly perform uncertainty they do not actually feel. Entire bureaucracies now operate through euphemism, ritual language, and carefully managed ambiguity designed less to clarify reality than to avoid conflict with activist moral frameworks.

The social choreography becomes exhausting to watch because everyone notices the contradiction, while almost nobody wants to be the first person to say so aloud.

That atmosphere corrodes more than speech. It corrodes trust itself.

Once institutions begin demanding verbal loyalty to claims that large numbers of people privately reject, public language starts losing contact with reality. Words stop functioning primarily as descriptive tools and become signals of social compliance. The goal is no longer clarity. The goal is demonstrating moral alignment with the approved consensus.

History offers repeated warnings about where this habit leads. Not always to catastrophe on cinematic scales. Sometimes the damage is quieter and more banal than that. Institutions become incapable of self-correction because honest feedback becomes socially dangerous. Bad ideas survive longer than they should. Obvious failures remain unacknowledged. Citizens retreat into cynicism. Public trust declines because people can feel the gap between official language and observable reality widening in real time.

The lie does not even need to convince everyone to become destructive. It only needs to become socially mandatory.

That is the deeper danger here. A liberal society depends on the ability of ordinary people to speak plainly about reality without fear that disagreement itself will be treated as moral contamination. Once that principle collapses, coercion inevitably expands to fill the space left behind, not always through laws, but often through softer mechanisms: reputational pressure, professional risk, social isolation, algorithmic mobbing, institutional gatekeeping. The effect is similar either way. Silence becomes safer than honesty, and so more people stay silent.

The defenders of this system often insist they are merely asking for compassion. In many cases, I suspect some genuinely believe that. But compassion detached from truth eventually mutates into something harsher. If reality itself becomes negotiable, then social power determines what may be spoken. At that point the argument is no longer about tolerance. It becomes a struggle over who has authority to define reality for everyone else.

That is not progress. It is regression wrapped in therapeutic language.

None of this requires cruelty toward individuals or hatred. It requires only the willingness to say that observable reality still matters, even when saying so becomes socially uncomfortable. Reality does not disappear when institutions stop acknowledging it.

The brick wall remains where it always was, and civilizations that train themselves to look away rarely avoid the collision forever.

Jane Elliott’s famous classroom exercise functions less like an argument and more like a secular parable.

The audience is presented with a moral test. Nobody stands. The silence becomes confession. The lesson is declared revealed.

But notice what is happening structurally.

The participants are not asked to examine evidence, define terms, compare variables, or challenge premises. They are placed inside a ritualized moral frame where refusing the conclusion becomes socially dangerous. The emotional pressure is the mechanism. The audience is guided toward public affirmation through implied guilt.

That is why these exercises often feel spiritually familiar.

Traditional religion used testimony, confession, symbolic reenactment, and moral witness to move people toward conviction. Modern ideological movements often use remarkably similar tools while insisting they are merely “educating.”

The problem is not asking people to care about injustice. Serious injustice exists. The problem begins when emotional coercion replaces open inquiry.

What precisely does “treated the way black citizens are treated” mean?

Compared to whom?

Measured how?

Across what institutions?

At what time scale?

What evidence complicates the claim?

What tradeoffs emerge from proposed solutions?

Those questions are absent because the exercise is not designed to survive interrogation. It is designed to produce moral alignment.

That distinction matters.

Once disagreement becomes evidence of moral failure, accountability starts collapsing. The audience is no longer participating in an argument. They are participating in a liturgy.

And liturgies tend to react poorly when someone interrupts the ritual to ask whether the sermon is true.

The CBC’s problem is not that it experimented with satire, hidden cameras, or uncomfortable encounters. Those tools have existed for decades. Political comedy often works by creating discomfort. The issue exposed by the CBC/APTN controversy is narrower and more revealing: the apparent belief that some Canadians are legitimate targets for deception and public humiliation, while others must be protected from the same treatment.

Reports surrounding the proposed CBC/APTN production describe critics of prevailing narratives being approached under false pretences for staged ideological confrontations. The defence offered afterward was familiar: this was entertainment, satire, social experimentation, democratic conversation. Not journalism. Not activism. Just provocative television.

So apply the format evenly.

Imagine CBC producers creating fake donor dinners for Egale Canada representatives, only to surprise them with hidden-camera confrontations involving worried parents asking difficult questions about youth medical transitions.

Imagine prominent Indigenous advocates invited to reconciliation forums before being confronted with unscripted questions about land acknowledgements, pipeline development, corruption scandals, or reserve governance.

Imagine supervised-consumption advocates calmly informed during a fake consultation that a new injection site will open beside an elementary school and a seniors’ residence, while cameras capture their reactions for national entertainment.

Everyone knows what would happen next. The country would not describe these productions as brave satire. They would be denounced as targeted harassment. Editorials would appear within hours condemning the emotional manipulation. Activists would speak about institutional retraumatization. Media panels would debate whether public funding had enabled abuse against marginalized communities. Sensitivity consultants would materialize at lightspeed.

“Nobody seriously believes CBC would approve the same hidden-camera tactics against officially protected activist groups.”

That predictable reversal is the whole problem.

The CBC controversy matters because it exposes two moral rulebooks operating inside many modern institutions. Protected groups receive the full vocabulary of care: context, power dynamics, emotional safety, harm, trauma, dignity. Dissidents, skeptics, unfashionable critics, and anyone outside the approved coalition structure receive a different treatment. Their discomfort becomes democracy in action. Deception becomes “conversation.” Public ridicule becomes “holding people accountable.”

Public broadcasters occupy a different category from private partisan outlets because they are funded by citizens across ideological lines. The expectation is not perfect neutrality. Nobody serious believes that producers have no assumptions, sympathies, or editorial instincts. The expectation is procedural fairness and basic consistency. What corrodes legitimacy is the growing perception that public institutions now distinguish between citizens whose dignity must be protected and citizens whose dignity can be safely spent for entertainment, activism, or moral theatre.

That perception does not emerge from nowhere. It emerges from asymmetry repeated often enough that people begin noticing the pattern.

The most revealing part of the whole affair is how easy the hypothetical reversal is to predict. Nobody seriously believes CBC would approve a hidden-camera “social experiment” targeting officially protected activist constituencies in the same way it appears willing to target dissident academics or politically inconvenient critics. The cancellation would arrive before lunch. Internal investigations would begin by dinner.

The issue is not whether satire is allowed. Satire should be allowed. Democratic societies need irreverence, criticism, and uncomfortable mockery. But institutions do not get to claim moral consistency while operating two different ethical systems depending on who happens to be in the chair.

“Protected groups receive the language of care. Dissidents receive the language of accountability.”

Once people notice the asymmetry, the lecture circuit stops sounding principled and starts sounding managerial. The language of compassion begins to feel less universal and more tribal. Trust decays accordingly.

Institutions that spend years preaching equity should be careful about teaching the public that equal treatment ends the moment the targets change.

“Have mercy, my God,
for the sake of my tears!
See here, before you
heart and eyes weep bitterly.
Have mercy, my God.”

 

One of the most quietly devastating pieces ever written.

“Erbarme Dich” (“Have mercy”) comes from Bach’s St. Matthew Passion, arriving just after Peter denies Christ three times and breaks down in shame. The aria does not rage or collapse into theatrical grief. Instead, it moves with exhausted sorrow, as though the music itself already knows the failure cannot be undone.

The famous violin line circles above the singer almost like memory or conscience: tender, grieving, and impossibly patient. Beneath it, the steady pulse keeps moving forward anyway. That tension is what gives the piece its emotional weight.

Women do not need permission to define themselves.

The word woman already has a meaning. It is not hateful to say so, and it is not extremist to defend female boundaries, female privacy, female sports, or female-only spaces. Women are adult human females. That definition is not a slur. It is the basis on which women’s rights were built.

The public silence around this issue is starting to crack because too many people can now see where the trajectory leads. A society that cannot define women cannot reliably protect them. Rights tied to sex become fragile once sex itself is treated as optional language.

Enough of the intimidation. Enough of the compelled speech. Enough of the social blackmail that brands ordinary women as bigots for wanting boundaries previous generations understood as normal, necessary, and humane.

The next step is not private agreement. It is public resistance, steady enough that institutions can no longer pretend the objection belongs only to cranks and extremists.

Write to elected officials and demand that sex-based protections be clarified in law as applying to biological sex. Support groups defending women’s sports, shelters, prisons, and female-only services. Push back in schools, workplaces, unions, professional associations, and public consultations when policies dissolve female boundaries into identity claims. Refuse the language games that make reality harder to discuss. Speak plainly, calmly, and repeatedly.

Support the journalists, writers, academics, whistleblowers, parents, athletes, and ordinary women who are absorbing the punishment for saying what millions still believe. Do not leave them standing alone while quietly agreeing with them afterward in private.

That private agreement is one of the main things keeping this machine alive. Institutions interpret silence as consent. Bureaucracies advance until they meet resistance, and too many citizens have been trained to mistake politeness for surrender.

This resistance does not require rage or cruelty. It requires steadiness, numbers, and the willingness to stop pretending obvious things are unsayable.

The backlash already underway across the Western world is not driven by hatred. It is driven by exhaustion with the claim that female boundaries are negotiable, that biology is taboo, and that dissent itself is immoral.

Women have the right to their own spaces, language, associations, and political interests. No court ruling or policy document can erase that reality.

The recent Tickle v Giggle ruling exposes a widening gap between legal language and ordinary reality.

The court held that a female-only app unlawfully discriminated against a ‘transgender woman’ by excluding him from the platform. The legal mechanism matters: this was framed through gender-identity discrimination protections. But the practical result is hard to miss. A space created for women was told it could not draw its boundary around being female.

That has consequences beyond one app.

Women’s sex-based protections exist because sex is real. Pregnancy is real. Male-pattern violence is real. Privacy concerns in shelters, prisons, changing rooms, sports, and intimate female spaces are not imaginary. They are not bigotry dressed up as discomfort. They arise from material differences that law once had enough common sense to recognize.

A humane society can treat transgender people with dignity and still preserve female-only spaces. Those two duties are not enemies unless ideology makes them so.

The problem with this ruling is that it pushes women into the old subordinate role again: accommodate first, object later, and expect punishment if the objection sounds too firm. Female boundaries become negotiable. Female discomfort becomes suspect. Meanwhile, identity claims are treated as moral imperatives that everyone else must organize around.

That is not equality. It is a new hierarchy with better manners.

Ordinary people notice the coercion. They notice the pressure to say things publicly that they do not believe privately. They notice that everyone still understands what sex is when the issue is medical care, crime statistics, pregnancy, or athletics, but suddenly becomes confused when women try to maintain a boundary.

This is why the issue refuses to disappear. Reality keeps returning through the side door.

The law should protect every citizen from harassment and mistreatment. But it should not compel society to pretend that sex is meaningless. If women cannot define female-only spaces around biological sex, then “woman” has lost the legal coherence that made women’s rights possible in the first place.

This decision should be overturned, and the law should be clarified: sex means biological sex where single-sex spaces, services, sports, and protections are concerned.

Without that correction, women are being told to move aside in the name of inclusion.

They have heard that instruction before.

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