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When one takes time to examine the arguments put forward by the gender religious it quickly becomes obvious that past verbal intimidation and name calling, not many debatable points exist.

“That’s the way feminists have used the terms since the 1970s, as they challenged patriarchal claims that men’s domination and exploitation of women is “natural” because of biology. Patriarchy turns biological difference into social dominance. Feminists have long argued that gender is connected to our sex differences but is “socially constructed” in a way that reflects the unequal distribution of power between men and women over the past few thousand years. Anything socially constructed could be constructed differently through politics.

The trans movement flips that understanding, routinely asserting that gender is not the product of social forces but is a private internal state of being, which may be innate and immutable (opinions in the trans movement vary). In other words, transgender ideology asserts that gender is something one feels and has no necessary connection to one’s body and reproductive system. Trans activists routinely assert that “sex is a social construction,” that the biological distinctions of male and female are not objectively real but are created by societies. Stock painstakingly explains why this—again I’ll use the phrase, though it sounds harsh—doesn’t make sense.

In the preceding paragraph, I wrote “routinely assert” not only because there are differences of opinion within the transgender movement (which is to be expected in any movement) but because I have heard trans activists shift arguments when asked to defend a position (which is an indication of a weak argument in any movement). I once asked a trans activist, “If sex is socially constructed, that implies that it could be constructed in some other way. Do you know of any other way for humans to reproduce other than with an egg (produced by a female) and sperm (produced by a male)? By what means would human reproduction be socially constructed differently?” The activist offered no rebuttal to that, but simply dropped the claim, moving on to assert that trans people know what sex they “really” are and that any challenge to this idea was hateful and bigoted.”

This paucity of argumentative integrity has not stopped the gender-faithful from pushing their agenda and colonizing female spaces in society.

Stock also explains why allowing transwomen—again, males who identify as women—to participate in women’s sports will undermine and potentially eliminate sex-segregated activities that create opportunities for girls and women to thrive. Separate athletic competitions for males and females exist because of the physiological advantage males have over females, and those advantages don’t disappear by identifying as a woman.

Does any of this really matter? Well, it matters to teenage girls who may not want to change clothes in a locker room next to a boy who identifies as a girl. It matters to women at a health club that allows transwomen in a “women only” space. It matters to clients in a women’s homeless shelter that refuses to restrain sexually aggressive behavior of transwomen in order to be “inclusive.” It matters to the woman who is bumped from a country’s Olympic weightlifting team when a transwoman is allowed to compete as a woman. It matters to the women who were sexually assaulted by a transwoman who was housed in a women’s prison. It matters to the lesbians who choose not to date transwomen—because their sexual orientation is toward female humans and not male humans who identify as women—and are then called bigots and ostracized. And it matters to the woman who had to fight to get her job back after being fired for publicly stating that she believes “that sex is immutable and not to be conflated with gender identity.”

Trans activists’ responses to these challenges vary, but they can be reduced to a trans slogan so popular that an LGBT organization in the UKput it on a t-shirt: “Transwomen are women. Get over it!”

To say the least, the meaning of the statement “transwomen are women” is not obvious, either intuitively or logically. It’s a claim that many people find hard to understand, not because they are bigots but because it seems at odds with material reality. It would be more accurate to say: “Transwomen are transwomen, which raises many complex intellectual, political, and moral questions. Let’s work out solutions that respect everyone’s rights and interests!”

Not the catchiest slogan, but accurate and honest. It’s a t-shirt that I think Stock would endorse. She doesn’t condemn or mock trans people but rather seeks deeper understanding to make public policy choices as fair as possible for all.

The problem is that there has never been a public debate or a reasonable discussion of how we are in include the gender religious into society.  It has always been ‘accept every demand, otherwise you are bigot!’.  It has gotten them far, but at the expense of female rights, boundaries, and safety, which is clearly unacceptable in a society that values individuals rights and freedom.

The Mass in G minor, performed by the Netherlands Bach Society for All of Bach, derives its opening from cantata 102, while the other two choruses and three arias are taken from cantatas 187 and 72. Bach probably wrote this and three other ‘Lutheran’ masses to create a safe haven for some of his favourite pieces. The neutral character of a Latin Mass means it can be used on far more occasions than the one specific moment in the ecclesiastical year assigned to the cantatas written in German.

Recorded for the project All of Bach on October 11th 2014 at the Grote Kerk, Naarden.

Tim Minchin’s classic Christmas tune. Enjoy your time with your family and friends while you can.

My dear readers and commentators thank you for staying with me and sharing your thoughts and opinions. You are really quite a swell bunch. :) Happy Holidays to you all and my best wishes in the coming New Year. Treasure and be grateful for what you have.

Sincerely,

The Arbourist.

 

No idea is sacred in a society that values freedom of speech and expression. Yet, if one questions the tenets of trans-ideology then seemingly all bets are off. Disrupting one’s professional career, receiving threats, losing opportunities to speak are all possible consequences of questioning trans-ideology. That fact in itself should give pause to anyone who fancies calling themself progressive. Robert Jensen writing for commondreams.org writes eloquently on this topic.

 

 

“To be clear: Humans do create cultural meaning about sex differences. Humans who have a genetic makeup to produce sperm (males) and humans who have a genetic makeup to produce eggs (females) are treated differently in a variety of ways that go beyond roles in reproduction.

In the struggle for women’s liberation, feminists in the 1970s began to use the term “gender” to describe the social construction of meaning around the differences in biological sex. When men would say, “Women are just not suited for political leadership,” for example, feminists would point out that this was not a biological fact to be accepted but a cultural norm to be resisted.

To state the obvious: Biological sex categories exist outside of human action. Social gender categories are a product of human action.

This observation leads to reasonable questions, which aren’t bigoted or transphobic: When those in the transgender movement assert that “trans women are women,” what do they mean? If they mean that a male human can somehow transform into a female human, the claim is incoherent because humans cannot change biological sex categories. If they mean that a male human can feel uncomfortable in the social gender category of “man” and prefer to live in a society’s gender category of “woman,” that is easy to understand. But it begs a question: Is the problem that one is assigned to the wrong category? Or is the problem that society has imposed gender categories that are rigid, repressive, and reactionary on everyone? And if the problem is in society’s gender categories, then is not the solution to analyze the system of patriarchy—institutionalized male dominance—that generates those rigid categories? Should we not seek to dismantle that system? Radical feminists argue for such a radical change in society.

These are the kinds of questions I have asked and the kinds of arguments I have made in writing and speaking. If I am wrong, then critics should point out mistakes and inaccuracies in my work. But if this radical feminist analysis is a strong one, then how can an accurate description of biological realities be evidence of bigotry or transphobia?

When I challenge the ideology of the transgender movement from a radical feminist perspective—which is sometimes referred to as “gender-critical,” critical of the way our culture socially constructs gender norms—I am not attacking people who identify as transgender. Instead, I am offering an alternative approach, one rooted in a collective struggle against patriarchal ideologies, institutions, and practices rather than a medicalized approach rooted in liberal individualism.

That’s why the label “TERF” (trans-exclusionary radical feminism) is inaccurate. Radical feminists don’t exclude people who identify as transgender but rather offer what we believe is a more productive way to deal with the distress that people feel about gender norms that are rigid, repressive, and reactionary. That is not bigotry but politics. Our arguments are relevant to the ongoing debate about public policies, such as who is granted access to female-only spaces or who can compete in girls’ and women’s sports. They are relevant to concerns about the safety of puberty blockers, cross-sex hormones, and surgical interventions. And radical feminism is grounded in compassion for those who experience gender dysphoria—instead of turning away from reality, we are suggesting ways to cope that we believe to be more productive for everyone.

Now, a final prediction. I expect that some people in the transgender movement will suggest that my reproduction/respiration analogy mocks people who identify as transgender by suggesting that they are ignorant. Let me state clearly: I do not think that. The analogy is offered to point out that an argument relevant to public policy doesn’t hold up. To critique a political position in good faith is not to mock the people who hold it but rather to take seriously one’s obligation to participate in democratic dialogue.

In a cancel culture, people who disagree with me may find it easy to ignore the argument and simply label me a bigot, on the reasoning that because I think a certain ideology within the transgender movement is open to critique, I obviously am transphobic.

One of the very best places on Youtube. Go support them. For Science!

It’s nice to see the gender religious arguments carefully examined, this cribbed from Peaktrans.org.

“Trans women are women and trans men are men”

“This is the core tenet of trans ideology and is the fundamental reason why transgenderism is problematic for women. I believe that if males were content to define themselves as transwomen rather than insisting they are “‘real’ women – as much as any cis woman is” (see below) and accept that, as transwomen, there will inevitably be limitations placed on their “womanhood” and the degree to which they can be accepted as women, then there would be much less impetus to fight back.

An article that appears on the website laughingly known as Everyday Feminism provides a wonderful illustration of the logical fallacy known as ‘begging the question’ – a form of circular reasoning where the conclusion is assumed in the premise.

Trans Women Are Real Women

There is a simple truth that a lot of folks, even allies (even queer and genderqueer ones!), tend to forget or misunderstand when thinking about how trans women are affected by privilege/oppression: We are “real” women – as much as any cis woman is.

And if we are women, that means we can not receive male privilege – because male privilege is by definition something that only men and masculine-identified people can experience.

To say trans women receive male privilege implies that we are partially male, or less female than cis women, or falsely female. All of the above are incorrect and offensive, because trans women are women.

No ifs, no ands, no buts!

This is so bad, it’s almost funny. Why waste so many words when you can just say: “trans women aren’t men because they’re women”? No need for explanations, reasoning or evidence – just suck it up.

To assert that transwomen are real women is nothing more than an opinion phrased as a slogan and one that, logically, makes no more sense than saying “pantomime horses are real horses”. Yet so many people think it’s enough to simply state it without any attempt to offer any reasoning – apart from circular reasoning as in the example above – and, if our reaction is to contradict it, we are deemed to be transphobic and should just shut the hell up.

In their dreams.

One advantage of this slogan is that it gives trans allies an easy way to practise what is known nowadays as ‘virtue signalling’, as well as an excuse to close down debate and shout down those who might embarrass them with rational counter-arguments.”

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