For decades, the feminist movement has been split over the status of trans people, and of trans women in particular. High-profile feminists such as Germaine Greer, Jan Raymond and Julie Bindel have spoken out against what Greer terms “people who think they are women, have women’s names, and feminine clothes and lots of eyeshadow, who seem to us to be some kind of ghastly parody”. Some prominent radical feminists have publicly declared that trans women are misogynist, “mutilated men”; trans people have responded to this harassment by vigorously defending themselves, demanding that anti-trans feminists are denied platforms to speak on other issues and, in some cases, by renouncing feminism altogether. The deep personal and ideological wounds suffered by women and men on both sides of the argument are reopened with vigour every time the mainstream press gives space to an anti-trans article by a cis feminist.
Aks holda ko'plab odobli va aqlli sis feministlari dangasa transfobik fikrlash qurboni bo'lishdi. Aksariyat hollarda feministik transfobiya trans odamlarga nisbatan chuqur shaxsiy nafratdan emas, balki xavf ostida bo'lgan muammolarni keskin, fojiali noto'g'ri tushunishdan kelib chiqadi. Yaqinda ochiq feminist Juli Bindel uchun maqolasida e'lon qildi fikr magazine: “Recent legislation (the Gender Recognition Act, which allows people to change sex and be issued with a new birth certificate) will have a profoundly negative effect on the human rights of women and children.” Her views are founded on the assumption that “transsexualism, by its nature, promotes the idea that it is ‘natural’ for boys to play with guns and girls to play with Barbie dolls… the idea that gender roles are biologically determined rather than socially constructed is the antithesis of feminism.”
Bindel va boshqalar, dastlab, eng yaxshi niyat bilan, nafaqat transseksualizmning tabiatini, balki sis feministlari va trans harakati o'rtasidagi haqiqiy, birodarlik ittifoqi olib kelishi mumkin bo'lgan gender inqilobining radikal imkoniyatlarini ham noto'g'ri tushunishdi.
(Ushbu maqola birinchi navbatda trans ayollarning tajribalariga qaratilgan, chunki bu tajribalar feministik fikrning so'nggi o'ttiz yilligidagi bahs-munozaralarning asosiy yo'nalishi bo'lgan - maqsad trans erkaklar va o'g'il bolalarning tajribalarini yo'q qilish emas.)
Ayollik ijtimoiy tuzilishdir va Bindel uni shunday aniqlashga haqli. Biroq, transseksual erkaklar va ayollar zararli stereotiplarni qayta tatbiq etishda sisslik erkaklar va ayollardan ko'ra ko'proq aybdor deb da'vo qilishda u mutlaqo noto'g'ri. Aslida, Bindel trans identifikatorlari bilan bog'liq deb hisoblagan misoginiya va seksistik stereotiplar butunlay trans jamiyatiga tashqi kuchlar tomonidan yuklangan.
Sally Outen, a trans rights campaigner, explains: “It is only natural for a person who strongly wishes to be identified according to her or his felt gender to attempt to provide cues to make the process easy for those who interact with her or him. That person cannot be blamed for the stereotypical nature of the cues that society uses, or if they can be blamed, then every cisgendered person who uses such cues is equally to blame.”
Even a casual assessment of the situation indicates that the problem lies not with transsexual people, but with our entire precarious construction of what is ‘male’ and what ‘female’, ‘masculine’ and ‘feminine’. Bindel’s description of trans women in “fuck-me-boots and birds-nest hair” are no different from today’s bewildered 12-, 13- and 14-year-old cissexual girls struggling to make the transition from deeply felt, little-understood womanhood to socially dictated, artificial ‘femininity’. Like teenage girls stuffing their bras with loo-roll and smearing on garish lipstick, the trans women for whom Bindel, Greer and their ilk reserve special disdain are simply craving what all growing girls crave: social acceptance.
Amy, a 41-year-old trans woman, says: “Transition in later life is a really weird experience, in that you’re suddenly and unexpectedly plunged into being teenage, plus you have teenage levels of female hormones coursing through your veins. You haven’t grown up through the sidling-toward-teenagerhood that girls get, the socialisation and the immersion in society’s expectations and realities. Trans women get to learn those, just a quarter of a century late, in my case. The results tend to be a bit wild.” Or, as one cis friend of mine put it: “If I’d had the income that some trans people do when I was a teenager, I’d have owned a cupboard full of fuck-me-boots.”
Darhaqiqat, jamiyat tomonidan qabul qilingan ayol identifikatori sotib olinishi kerak bo'lgan narsa, trans ayollar boshqalardan ko'ra yaxshiroq tushunadigan narsadir. Global kapitalizm mexanizmlari ichida patriarxal zulmni joylashtirgan men kabi sotsialistik feministlar uchun ayol sifatida “o‘tish” uchun katta miqdorda pul sarflashga majbur bo‘lgan trans ayollarning tajribasi yanada dolzarbroq va qayg‘uli versiyadir. patriarxal kapitalizm davridagi MDH ayollari tajribasi. Kiyim va bo'yanish xarid qilish MDH ayollari uchun asosiy voyaga etish marosimi bo'lgan Buyuk Britaniyadagi bizning jamiyatimizda ayol kimligini ifodalashni istagan barcha odamlar go'zallik, parhez, reklama va modaning shafqatsiz talablari bilan kurashishlari kerak. ayollar sifatida "o'tish" uchun sanoat.
Bu sayyorada bironta ham odam ayol bo'lib tug'ilmaydi. Bu jarayonni ixtiyoriy yoki istamay o'z zimmasiga olganlar uchun ayol bo'lish qiynoqqa soluvchi, sehrli, hayratlanarli va keskin siyosiydir. Transvestit Charlz Anders o'zining "Mama Cash: Jinslarni sotib olish va sotish" inshosida Tushuntiradi: “Transgender people… understand more than anyone the high cost of gender, having adopted identities as adult neophytes. People often work harder than they think to maintain the boy/girl behaviours expected of them. You may have learned through painful trial-and-error not to use certain phrases, or to walk a certain way. After a while, learned gender behaviour becomes almost second nature, like trying to compensate for a weak eye. Again, transgender people are just experiencing what everyone goes through.”
The concept and practice of sex reassignment surgery is the territory over which radical feminists and trans activists traditionally clash most painfully. Bindel, along with others, believes that the fact that SRS is carried out at all means “we’ve given up on the distress felt by people who identify as gender dysphoric, and turned to surgery instead of trying to find ways to make people feel good in the bodies they have.”
Bindel makes the case that the SRS ‘industry’ is part of a social discourse in which homosexual and gender-non-conforming men and women are brought back into line by “nutty bloody psychiatrists who think that carving people’s bodies up can somehow make them ‘normal’”. Were SRS an accepted way of policing the boundaries of gender non-conformity here, Bindel’s equation of the surgery with ‘mutilation’ would be more than valid – it would be urgent. However, SRS is nothing of the sort.
In face, SRS is carried out only very rarely, and only on a small proportion of trans people, for whom the surgery is not a strategy for bringing their body in line with their gender performativity but a way of healing a distressing physical dissonance that Outen vividly describes as “a feeling like I was being raped by my own unwanted anatomy”.
Surgery is normally a late stage of the transitioning process and falls within a spectrum of lifestyle choices – for those who opt for it at all. Trans activist Christine Burns points out: “Julie Bindel is quite right that we ought to be able to build a society where people can express the nuances of their gender far more freely, without feeling any compulsion to have to change their bodies more than they really want to.
“However, that is precisely what many trans people really do. Only one in five of the people who go to gender clinics have reassignment surgery – the other four in five find accommodations with what they’ve got. Bindel’s thinking cannot admit that, far from emphasising the binary, 80% of trans people are doing far more to disrupt gender stereotypes than she imagines. With or without surgery, trans people are living examples of the fact that gender is variable and fluid.”
Of course, like any other surgery, SRS has its risks and a minority of patients will regret the procedure. But for most of the trans people who decide to pursue SRS, the operation allows for potentially live-saving progression beyond the debilitating effects of gender dysphoria. Moreover, many post-operative trans people have found that the operation actually lessens their overall distress around binary gender identity. Amy explains: “‘Being female is an important part of my identity, but it’s not an all-consuming part any more. Until I transitioned and completed surgery, it was much more so. I woke up from surgery, and the burning dissonance, the feeling of everything being wrong, wasn’t there any more. These days, I realise that I don’t actually have that strong a sense of gender any more. Isn’t that strange, given all I went through to get here?”
The radical gender fluidity within the trans movement is exactly what Bindel, when I spoke to her in the process of writing this article, emphasised above everything else: “Normality is horrific. Normality is what I, as a political activist, am trying to turn around. Gender bending, people living outside their prescribed gender roles, is fantastic – and I should know. I’ve never felt like a woman, or like a man for that matter – I don’t know what that’s supposed to mean. I live outside of my prescribed gender roles, I’m not skinny and presentable, I don’t wear makeup, I’m bolshie, I don’t behave like a ‘real woman’, and like anyone who lives outside their prescribed gender roles, I get stick for it.”
What Bindel has failed to grasp is a truth that could re-unite the feminist movement – that trans people too, far from “seeking to become stereotypical”, are often eager to live outside their prescribed gender roles and frustrated by the conformity that a misogynist society demands from those who wish to ‘pass’. Marja Erwin told me that “gender identity and gender roles are not the same. I am trans, and I am not the hyperfeminine stereotype. I am a tweener dyke and more butch than femme. I know other trans womyn who are solidly butch, and others who are totally femme, and, of course, the equivalents among straight and bi womyn.”
Much of the stereotyping imposed upon trans women is enforced by sexist medical establishments – a phenomenon which radical feminists and trans activists are unanimous in decrying. Bindel, like many trans feminists, objects to the fact that psychiatrists are “allowed to define the issue of gender deviance”, giving medical professionals social and ideological influence beyond their professional remit. Clinics in the UK require trans people to fulfil a rigid set of box-ticking gender-performance criteria before they will offer treatment and SRS demands this conformity with special rigour. To receive SRS, trans women patients will normally be expected to have ‘lived as a woman’ for two years or more – but individual psychiatrists and doctors will get to decide what ‘living as a woman’ entails. A UK psychiatrist is known to have refused treatment because a trans woman patient turned up to an appointment wearing trousers, whilst Kasper, a trans man who was treated in Norway, was pressured to stop dating men by surgery gatekeepers.
“I had to answer a lot of invasive questions about my sexuality and my sex life, and one of the doctors I had to see lectured me about how transitioning physically might make me stop being attracted to boys,” he says.
Bularning barchasi ba'zi feministlarning tsisseksual geylar va lezbiyenlarni transseksual heteroseksuallarga "o'zgartirish" uchun jarrohlik buyuriladi degan qo'rquvidan yiroq.
Trans odamlarning "sog'lom" yoki "yaxshi davolanish istiqboli" deb e'tirof etilishi uchun gender stereotiplariga mos kelishini talab qilish, bu amerikalik ayollarning psixiatriya kasbi bilan munosabatlarida ham duch keladigan narsadir. Ba'zi statsionar davolash muassasalarida ayollarga "psixologik yaxshilanish" belgisi sifatida bo'yanish va libos kiyish uchun bosim o'tkazish odatiy amaliyotdir. Global psixiatriya muassasasining institutsional misoginiyasi radikal feministlar va trans faollar birgalikda qarshi turishlari mumkin bo'lgan narsadir.
Feministlar - hatto baqirish uchun katta maydonchaga ega bo'lgan taniqli kishilar ham, patriarxal apologistlar singari, nima ayol bor va nima emas, nima ayollik va nima emasligining darvozaboni bo'la olmaydilar. Feminizmning o'ziga xos xususiyati shundaki, bunday darvozabozlik jinsiy aloqa, itoatsiz va zararlidir. Agar Greer, Bindel va Yan Raymond kabi feministlar haqiqatan ham qin, ko'krak, egri chiziq, bachadon, unumdor bo'lish yoki bir necha milliard XX xromosomalarga ega bo'lish odamni ayol qiladi, deb ishonishsa, bu juda muhim ulushlardan biri bo'lishi aniq. ayollarda bu narsalarning hech biri yo'q.
Butun dunyoda mastektomiya yoki biologiyaning g'ayrioddiyligidan keyin ko'kraklari yo'q bo'lgan sis ayollar bor; qinsiz tug'ilgan yoki FGM qurboni bo'lgan ayollar; tabiiy ravishda yoki kasallik tufayli androgin jihatdan oriq bo'lgan ayollar; bepushtlik yoki menopauzadan keyingi ayollar; yoki sezilarli darajada interseks bo'lgan ayollarning 0.2%. Bu sislik ayollarning ayol kimligi ham so'roq ostidami? Agar shunday bo'lsa, feminizmning uzoq yo'li bor.
Greer va uning izdoshlari o'zlarining ikkilik fikrlashlari orqasidagi fanga unchalik qiziqmaydilar, bu esa belgilangan gender rollari hali ham asosan "erkak" va "ayol" ikkilik toifalariga to'g'ri kelishini aniqlaydi, ammo inson tanasi bunday qilmaydi. Inson jismonan spektri gender essenizmiga ishonadi - feminizm kabi, agar bu bizning madaniyatimiz juda zarur bo'lgan inqilobiy harakat bo'lsa.
Trans-faolizm nafaqat feministik harakatning tegishli qismidir: bu juda muhim. Insonning biologik jinsi o‘zining xulq-atvori, tashqi ko‘rinishi yoki jinsiy a’zolari va ikkilamchi jinsiy a’zolarining yakuniy tuzilishi haqida hech narsani aytib o‘tmasligi kerakligi haqidagi tushuncha, hozir biz bunday narsalar mumkin bo‘lgan yorqin kelajakda yashayapmiz, feministik fikrning radikal yuragi. . Transfobiya va transmisoginiyaga qarshi turishi sis va trans feministlar uchun juda muhimdir.
Aksincha, seksistik fikrning markazida biz tug'ilgan jismlar bizning fe'l-atvorimizni, xatti-harakatlarimizni, tashqi ko'rinishimizni, tanlovlarimizni, munosabatlarimizning tabiatini va hayotimiz ishini belgilashi kerak degan taxmindir. Feminizm hali ham shunday emas degan radikal fikrni ilgari suradi. Feminizm gender identifikatori bizning genlarimizda yozilishidan ko'ra, "erkak" va "ayol" ikkilik toifalarini qamrab oluvchi va undan tashqariga chiqadigan ko'p turli xil usullarda ifodalanishi mumkin bo'lgan hissiy, shaxsiy va jinsiy holatdir. Feminizmning fikricha, belgilangan gender rollari hech kim - trans, cis, erkak, ayol yoki interseks - o'z shaxsini, haqiqiyligini yoki insoniy qadr-qimmatini isbotlash uchun moslashishga majbur bo'lmasligi kerak bo'lgan zulmdir.
Feminizm gender inqilobiga chaqiradi va gender inqilobiga trans harakati kerak. Biz o'tmishdagi azob-uqubatlarni chetga surib, zamonaviy dunyoda gender muammosiga duchor bo'lganlarning barchasi o'rtasidagi radikal birdamlik kelajagiga qarashimiz kerak. Bizning farqlarimiz qanday bo'lishidan qat'iy nazar, zamonaviy feminizm trans odamlarni mafkuraviy ittifoqchi sifatida to'liq va nihoyat qabul qilmaguncha, u hech qachon Germeyn Greer, Julie Bindel, Christine Berns, Sally Outen va har doim yaxshiroq dunyoni orzu qilgan har bir feminist harakat qilayotgan narsaga erisha olmaydi: gender stereotiplarining zararli va kamsituvchi zulmiga chek qo'yish. Bizning farqlarimiz qanday bo'lishidan qat'iy nazar, faqat translar tarafda bo'lsa, feminizm radikal ota-bobolarimiz orzu qilishga jur'at etgan tenglik turiga erishishga umid qilishi mumkin.
Ushbu qism tugallandiXalqaro ayollarga nisbatan zo'ravonlikka barham berish kuni.Bu sis feministlari tomonidan trans odamlarga nisbatan qilingan mafkuraviy va (ba'zan) jismoniy zo'ravonliklarni e'tirof etish uchun, barcha feministlar bir kun kelib ayollarga nisbatan zo'ravonlikka qarshi turish uchun birga turishlari mumkin degan umidda va yuzlab odamlar xotirasi uchun taklif etiladi. so'nggi o'n yil ichida misoginistlar qo'lida o'ldirilgan trans ayollar, xususan, Buyuk Britaniyaning so'nggi qurbonlari,Andrea Waddell va Loren taqdiri.
ZNetwork faqat o'z o'quvchilarining saxiyligi orqali moliyalashtiriladi.
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