Interexuality Transgender And Transsexuality

In Susan Stryker’s (De)Subjugated Knowledges, she culminates a history of academic attention to transgender studies; tracking the field’s movement from abnormal psychology to its contemporary form of self-analysis and discourse (by which I mean that rather than being discussed by those outside of the trans community, transgender voices are now leading their own academic discussions). At a basic level, Stryker defines transgender studies as that which:

Anne Tagonist’s zine, Unapologetic #3, goes over the trans-misogyny that is prevalent in the feminist and transgender rights movements. The author visited feminist and transgender scenes around the country that have been gaining momentum in recent years. When Anne visited each scene she witnessed rampant trans-misogyny, where trans-women were not accepted because of their inability to pass as female, and unproven theories that trans-women may be violent. These same meetings and organizers were much more accepting of the trans-men who came to the events. Female to male transgendered individuals were accepted because if the did not pass as a man they were still seen as a “dyke”. The example that Anne gives about an organizer banning a trans-woman,

In the late 1950’s to mid-1960’s, the transgender community faced discrimination such as physical and verbal harassment, denial of social spaces, and alienation in the media. This matters to us today because transgender individuals are still existing and are a part of our human population today. The community is also still struggling to find their representation in the media and in society. The transgender community is still facing a wide array of types of discrimination, from nasty looks to denied access of education. Gender identity should not be taken into consideration when determining another person’s worthiness of respect.

The documentary Dr. Money and the Boy with No Penis depicts the tragic experience of a young boy and the psychologist who attempts to “treat” him after an unfortunate accident. In a time of little knowledge of sexual variation Dr. John Money proposed the theory that a boy could be raised as a girl, but after years of failed attempts this theory would be shattered. This story began when twins Bruce and Bryan went in to the hospital to have a routine circumcision operation at 7 months of age. On the 27th of April 1966 Bruce was the first of the two twins to be operated on, but the procedure would not go as planned. The boy’s parents were soon informed that their son’s penis had been fully burned off in a nontraditional attempt to burn the foreskin away from the penis. In a position of great confusion the Reimers became hopeful in light of such tragedy as they later became aware of the work of Dr. John Money, a man who was becoming a pioneer in the field of sex change surgery. In meeting with this man the Reimers were informed that their baby boy could live a normal life as a girl.

With the establishment of these gender identity clinics, and the financial backing of philanthropist Reed Erickson, a transsexual man, the health care needs of transsexual people gained increased attention and support. Despite this new attention, the clinics used Benjamin’s model of “true” transsexuals. This differentiation between “true” transsexuals and other gender variants became a serious and highly important diagnostic decision as gender affirming surgeries were irreversible. This resulted in many transsexual individuals to be denied access to hormones and surgery. Specifically, transsexual men encountered difficulties, as transsexuality was primarily seen as a male-to-female only transition. In fact, during the late 1960s the United States leading UCLA Gender Identity Research Clinic debated whether trans men should be considered transsexuals. Many trans men themselves did not label themselves as transsexuals as they only knew about other transsexual women (Meyerowitz, 2002; Beemyn, 2014).

In “Intro-How Sex Changed: A History of Transsexuality in the United States,” Joanne Meyerowitz writes about the beginnings of transsexuality. She beings the article by defining cross-gender identification, as “the sense of being the other sex, and the desire to live as the other sex” (Meyerowitz 432), while transsexuality, “being the quest to transform the bodily characteristics of sex via hormones and surgery” (Meyerowitz 432). According to Meyerowitz, transsexuality began in the early 20th century. Experiments on changing sex, began in europe on animals. Then in 1920, on humans. Joanne Meyerowitz writes that “the debate on the visibility and mutability of sex” began after Christine Jorgensen, an american who went to Denmark to get a sex change in 1950, became a media sensation in America. While professionals were figuring this out, people “who identified as transsexuals, transvestites, lesbians, and gay men” (Meyerowitz 433) were having the conversation and creating the language within themselves. This conversation on sex change, occurred alongside the sexual revolution in the 60’s, opening “the movement of the organizing of programs, clinics, conferences, and associations to promote study of and treatment for transsexuals” (Meyerowitz 434).

In her book “Gender Outlaw: On Men, Woman, and the Rest of us,” Kate Bornstein goes over a lot of the major issues regarding gender awareness and identity politics. She talks about the ideas of labeling ones self, understanding gender differences, how people view laws, behaviors, and the medical and scientific privilege that make transitioning challenging for a lot of people. Bornstein touches on many of the issues today that affect trans people. She includes poetry, pictures, quotes, essays, and a play to raise questions and discuss the idea of gender. This is a great book to introduce and discuss the issues that affect the lives of trans people as they navigate and explore the lines that define gender.

Kidd and Witten define the term transgender vaguely, stating it “describe[s] people who transcend the conventional boundaries of gender, irrespective of physical status or sexual orientation” (Kidd & Witten, 2007, p. 36). This term is a reference for the ‘other gender’ that is not particularly male or female. Currently, within the American society, there is a growing awareness of individuals who are transgender. Much of this awareness comes from LGBT movements and

In “Transgender People of Color at the Center: Conceptualizing a New Intersectional Model,” Kylan Mattias de Vries explores the “link (between) multifaceted social positions to institutional and structural inequalities” (21). More specifically, the author hypothesizes that the trans population experiences gender as intersectional, along with “race, class and sexuality” (4).

The most obvious example is the differentiation of “transsexual” and “transgender.” In the article, “transsexual” is used to refer to someone who has specifically had treatment to physically change their body to match their gender identity; “transgender” is someone whose gender identity does not match the gender they were assigned at birth, regardless of whether they have made physical gender-related changes to their body (155). Today, the term “transsexual” is almost obsolete. Interestingly, however, Halberstam briefly presents conflict between “transsexuals” and “transgenders” that is mirrored somewhat today in informal conflicts between “truscum” and “transtrenders/tucutes” (154-155). In today’s transgender communities, people called “truscum” (generally by other people) feel that people they call “transtrenders” or “tucutes” are not truly transgender; they feel these people are merely pretending to be transgender for the sake of attention. On the other hand, those called “transtrenders” or “tucutes” (generally by other people) feel attacked and policed by “truscum” and insist that they are transgender regardless of whether they meet the standards set by truscum. Halberstam cites some identity politics (154-155) that are reminiscent of this, which suggests that even as terms change, identity policing remains a consistent issue in transgender

Transphobia and trans prejudice manifest in the objectification, misunderstanding, and pathologizing of a transgender’s physical appearance.

As all of the authors have shown, trans people often have to resist both societal and medical objectification and exceptionalization of their bodies, similar to how disabled people must fight many of the same issues (Puar 77, Clare 104). However, rather than uniting, an articled called “Disability” from the Transgender Studies Quarterly explains, “trans bodies that may resist alliances with people with disabilities in no small part because of long struggles against stigmatization and pathologization that may be reinvoked through such affiliations.” (Puar 77) This explains how trans people often have a tendency to distance themselves from the disabled community because they want to avoid the “stigmatization and pathologization” that disabled people’s bodies are subject to (Puar 77). The separation results in not only preventing the building of coalitions to fight these issues, but also ignoring and dividing the identities of individuals, such as Clare, who are both trans and

According to Jonathan Alexander’s chapter “ Transgender Rhetorics: Sex and Gender” he notes that “acknowledging the presence of the transgendered is useful not only for understanding those who are differently gendered or whose presentation … falls outside our ‘norms,’ but also for helping us interrogate the constructs of gender that we often take for granted as ‘natural’” (Alexander, 2008, pg. 130). Ways that the cisgendered public attempts to normalize gender roles is through literature where “male authors… depict a young woman as frightened and helpless, and the female authors… poke fun of the muscle-bound idiocy of a “macho” man”( Alexander, p. 137). The idea as the female being weak and terrified and the man as muscular moron help to reaffirm the cycle of “gender tied narrations” that are tied to society’s dominant public. This is important because society’s cisnormative narrative teaches that gender expressions have strict guidelines that are “innate” in us at birth. These instincts dictate a lot about an individual; however, the recognition of transgender individuals cause the cisgendered to think that “gender is not necessarily an essential and natural given, but rather a sociocultural construct whose repeated performances—as masculinity and femininity” (p. 131). The transgendered attempt to create a discourse to disrupt these social categories and show that there is more to one’s identity than what is socially constructed and self

Intersex Society of North America’s principle is that “one’s genitals are primarily for one’s own use, not for the comfort of others.” therefore, the patient should be allowed to choose for their own body and not have to stand by their parents preferences. There have been numerous cases, where an infant was given unnecessary surgery to "normalize" them to fit society’s standards. The family of the children were told to keep their condition a secret, sometimes even keeping the condition a secret from the child as well, just like Davis’ story. Today Intersex adults stand up against the medical treatment they were given as children to say the treatment they received was “harmful, lead to sterility, ongoing pain, scarring, and incontinence, loss of genital sensation and sexual function, and depression.” (The Interface Project) Through support groups members have discoursed their views and opinion of surgery performed on infants through their own personal experience advocating that child should be able to have a say in their

Many cultures and countries, traditionally, have viewed gender as naturally immutable, as biologically determined at birth, and as binary – either male or female. Because gender binary is accepted as a norm in many cultures and countries, many have ideas and expectations toward newly born infants – these infants are expected to fit neatly into either male or female, and their sexual anatomies are expected to be distinct from one another. When infants are born with intersexual condition, however, medical authorities not only consider these intersex births as anatomic abnormality but intervene also to “fix” these intersex infants back to “normal” by performing highly invasive genital modification surgeries. Because they believe that intersex