On the Science of Changing Sex

New World Order…

Posted in Transsexual Theory by Kay Brown on November 25, 2012

… at the New Women’s Conference.

androgynous faceIn the late ’90s,  a transactivist friend (the same friend with whom I had dinner in in the City just last year) cajoled me into attending the very last of the “New Womens’ Conference” events.  I was extremely reluctant to go for several reasons.  First, I had no emotional desire nor need to attend a gathering I knew would likely be comprised of only “older transitioners”, with whom I, save political interests, have nothing in common.  In addition, one of the suggested activities was to bring dildos and share a group masturbatory session together.  Fortunately, that was universally disapproved by all the rest of the conferees!  I went because of my friendship, and the fact that she worked on my interest in trans-history research, and my love of being witness to such historic events.

During one of the sessions, Dr. Anne Lawrence, gathering research material, asked a forced choice question, “Would you rather be very beautiful, but unable to pass; Or be plain but pass perfectly.”  Anne seemed very surprised at my very impassioned exposition on why I would chose passing.  “One needs to pass to have a normal life.  One does not need to be beautiful to find love.  Lots of plain women find loving husbands.”  Looking around the room at the rest of the transwomen gathered there, all of whom were lesbian identified, I found no nodding of agreement, only uncomfortable silence.  I don’t want to sound narcissistic… and you can confirm for yourself by viewing my photograph, that I both passed and am reasonably attractive… while the rest varied from ‘could pass at the grocery store’ to ‘couldn’t pass in the dark’.  I very much doubted if any of the others was living as “stealth” as I was.

This difference is generalizable to all transkids and AGP transwomen.  In my years of talking to other transkids, they universally would prefer to be 100% passable, even to being beautiful.  Most of them were passible.  Some were also beautiful.  The need to be passible, and to actually pass, to live as stealthily as one can, is likely to be so important, as to be a major factor in the “transition/don’t transition” decision making process for transkids.  Bailey, in his book, The Man Who Would Be Queen, commented on this process, noting that it was indicative of a rational decision process whereby transkids made go/no go choices on which direction would lead to the greatest social success. But for AGP transwomen, the ability to pass doesn’t seem to enter into their decisions in the slightest.

The definition of “passing” seems to me to be different for transkids and older transitioners as well.  “Passing” for a large number of AGPs seems to me to consist of the ability to go shopping or to a restaurant without receiving rude comments.  For the majority it does not seem to mean the ability to live in society for years, going to work, school, participating in civic affairs, visiting neighbors, all without any of them being aware, or even suspecting, of her transsexual status or history.  Yet, for most transkids, this is passing.  As one transkid wrote on her own blog, passing for her is going out into the street at three a.m. due to a fire in the apartment building, no make-up, no padding, in a overly large T-shirt, and the firemen calling her “Miss”.  Anything less is not “passing”.

Having stressed the importance of the ability to pass in MTF transkids, I now have to explain that not all transkids do this well.  One may view my video field guide and note that a couple of the transkids there don’t meet this standard.  Kiira, in several of our lengthy correspondences, noted that socio-economic status (SES) seemed to be correlated with passability.  She advanced the hypothesis that as SES increased, the requirement that one be able to truly pass increased.  She felt that transkids weighed their opportunities as girls against their opportunities as femmie gay boys.

As SES increases, the opportunities as femmie gay boys/men increase.   One can go to college, study the arts, get a job in fields where being gay is less of a problem, and might even be a benefit, etc.  While for low SES transkids, there are far fewer opportunities for them as femmie gay men… and many more opportunities and less social disapproval, and even the chance for a normal and fullfilling life, as a woman.  Further, in the lower classes, those individuals who are on the edge of being transkids vs. drag queen / femmie gay may be better off as a transkids.  Thus explaining why we find more “in-betweenies” as Kiira called them, on the street.  Kiira quiped that if one wanted to see a truly pure example of a transkid, one needed to look to the upper-middle-class.  (I should note, that I myself was raised as upper-middle-class, and after some difficulty in my early adult years, rose back to that level in my mid-20s.)

Thus, we see opposite effects of socio-economic status in transkids vs AGP populations in that higher SES means fewer transkids and more AGPs.

Although there is limited statistical and anecdotal published data to support the above hypothesis, no one has, to my knowledge, done a proper study to develop a path model for transkid decision making.  <Hint to grad students>  I look forward to such a study.

Further Reading:

Passibility differences between transsexual types

On Privilege and Entitlement in the Transgendered Communities

 


 

Fun Reading:

All the Stars are Suns ebook completeSincerity Espinoza didn’t go looking for trouble, it found her. All she wants out of life is the chance to go to the stars but she is caught in a web of misunderstandings, political & legal maneuvering, and the growing threat of terrorist plots by religious fanatics. She has a secret that if found out too soon could mean not only her own death but the ruin of the hope for humanity ever going to the stars. But even amidst momentous events, life is still about the small moments of love, laughter, and sadness.   Available as an ebook at Amazon and Kindle Unlimited.

 

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Triumph for Whom?

Posted in Editorial by Kay Brown on March 1, 2015

CloudyIn a recent popular magazine article, intellectual essayist, Charlotte Allen wrote an extensive and deep exposition on the events of the past 15 years of the increase in visibility of the Transgender community.  Encouragingly, it was unflinching in its exploration of not only the pop-psychology, but also the REAL psychology and politics.  Of neccessity, this also means that she explained about the two type taxonomy, Blanchard’s role in researching it, Bailey’s role in popularizing it… and of the disgraceful behavior of the autogynephilic transwomen who attempted to shout down those who, in their research, came to support the scientific recognition that “late transitioning” transwomen are on the same continuum as transvestites / cross-dressers.  Ms. Allen writes,

“Blanchard’s theory is that transgenders fall into two distinct categories whose sexual orientations, interests, choice of careers, and even, to a large extent, social class are violently different from each other. One of those categories he calls “homosexual” transgenders, whose sexual attraction, from childhood to death, is strictly toward members of their own genetic sex. Among males, they’re the extremely effeminate boys who identify as girls in early childhood, play with dolls and other girls’ toys, and shun the rough-and-tumble play typical of boys their age. Studies at Vanderbilt and the University of London have shown that 70 to 80 percent of those trans-children grow out of their trans-identity at puberty and become, simply, gay adolescents and, later, gay adult men. The 20 to 30 percent who do take formal steps toward transitioning, Blanchard believes, are a self-selected group who, thanks to their more delicate looks, can function fairly successfully as women. “They’re people who might be unsuccessful as men,” Blanchard said.  —  Homosexual transgender men transition early in adulthood, typically during their twenties, Blanchard observed. They account for the vast majority of transgenders in the non-Western world: from the “two-spirits” of indigenous North American tribes, to the fa’afafine of Samoa, to the kathoeys of Thailand who can easily fool Western sex tourists into misidentifying them as women. In those societies there is typically a recognized and thoroughly integrated social niche for men who identify and dress as women. The fa’afafine typically work as secretaries, nannies, and housekeepers​—​stereotypically female occupations. In that respect, they’re not unlike the flamboyant gay men of Western culture who carved out a recognized social niche for themselves in such occupations as hairdresser, dancer, makeup artist, interior decorator, couturier, and fashion consultant (Queer Eye for the Straight Guy). Boys and men in drag played women’s roles on stage from classical times to the 17th century, and they continue to be popular entertainers for both gays and heterosexuals to this day, as the demographics of the Kit Kat Lounge attest.  — By contrast, Blanchard discovered that the predominant form that trangenderism takes in the West today involves men who, as men, have never identified as homosexual in their erotic attractions, but rather as heterosexual, bisexual, or asexual. Those men, his research revealed, tended to make their transitions in their mid-to-late thirties, or even later​—​at least a full decade on average after the homosexual transgenders did. Furthermore, many of those men were married and fathers before they came out. The paradigm might be travel writer Jan Morris, now 88, who spent the first 46 years of her life as James Morris, the journalist who covered Edmund Hillary’s ascent of Mt. Everest and who fathered five children before undergoing transition surgery in 1972. And many in this heterosexual population​—​in contrast to the homosexual transgenders on the drag scene​—​worked in stereotypically hypermasculine professions: They’d been parachutists, Navy SEALs, engineers, policemen, firemen, and high school football coaches. The billionaire philanthropist James Pritzker, who became Jennifer Natalya Pritzker in 2013, in his early sixties, is a retired much-decorated U.S. Army lieutenant colonel with three children by his former wife. “They’ll say that they chose those professions in order to suppress their feelings as females,” Blanchard said. “But no one put a gun to their heads to choose those jobs.” Many late-transitioning transgenders (Jennifer Finney Boylan, for example) insist, contra Blanchard, that they were aware from early childhood that they were born into the wrong body—​but Blanchard thinks they aren’t being honest with themselves.”

Ms. Allen then goes on to explain how certain members of the autogynephilic tranwomen’s community took umbridge with Bailey’s attempt at popularizing Blanchard’s work,

The Man Who Would Be Queen inflamed transgender activists. It did have certain inflammatory aspects. There was the jacket photo of the man in high heels. Blanchard’s coinage “autogynephilia” (extensively used by Bailey in the book), with its connotations of fetishism, deviance, and mental disorder, has never sat well with transgenders. Bailey was even more adamant than Blanchard that autogynephilic transgenders often lied about their erotic fascination with cross-dressing. Furthermore, Bailey observed, drawing on his previous studies, that homosexual transgenders tended to come from lower socioeconomic classes than autogynephiles, and that they tended to have short time-horizons that often led them into streetwalking, shoplifting, and other petty crimes. “Prostitution is the single most common occupation,” Bailey wrote. His book also, perhaps inadvertently, included details about “Cher” that made her real identity quickly discoverable to those in the know: Anjelica Kieltyka, a Chicago transgender woman who, although disagreeing with Bailey about his characterization of her as autogynephilic, had made frequent guest appearances in his classes and had introduced him to other figures in the city’s transgender scene.  —  Bailey’s book caught the immediate​—​and hostile—​attention of Lynn Conway, now 77, a pioneer of computer-chip design during the 1970s, a longtime engineering professor at the University of Michigan, and a leading transgender activist who figured as one of Time’s “21 Transgender People Who Influenced American Culture” in its May 2014 cover story. Conway was close to Andrea James (both had been patients of Dr. Ousterhout and touted his facial-feminization techniques on their websites). James, best-known for counseling Felicity Huffman, the star of the film Transamerica (2005), on transgender voice and mannerisms, underwent transition surgery in 1996. She and Conway teamed up with Kieltyka, and with Deirdre McCloskey, to make sure that The Man Who Would Be Queen would not receive a respectable academic hearing. McCloskey’s participation in this enterprise seems odd. For one thing, her memoir, Crossing, describes her pre-transition self as having been “sexually aroused” as a young man by accounts of cross-dressing​—​a classic Blanchard-esque theme.”

She also notes that the science does not support the contention that “late transitioners” have female brains,

“The medical evidence for a mismatch between brains and bodies is ambiguous. The two studies cited most frequently by transgender activists, published in 1995 and 2000, examined the brains of a total of seven male-to-female transgenders and found that a region of the hypothalamus, an almond-shaped area of the brain that controls the release of hormones by the pituitary gland, was female-typical in those brains. But those studies have been criticized for not controlling for the estrogen​—​which affects the size of the hypothalamus​—​that most male-to-female transgenders take daily in order to maintain their feminine appearance.”

If I had any serious criticism of her essay, it would be in the way that she hews to the stereotype that transkids, “homosexual transsexuals”, are stereotyped as being prone to becoming petty criminals, prostitutes, and drag performers.  I also found her take on the recent improvments in medicine and law regarding the treament of transchildren and teens to be unsympathetic.  She gives one the impression that too many gender variant pre-teens are being pushed into iatrogenic trauma via puberty blockers, etc.  While it may be true that autogynephiles may overvalue transition, most transkids and our caregivers are careful not to push children who are more likely to become gay and lesbian adults into wrong paths.

It may be uncomfortable reading, but I highly recommend that you do.

Reference:

http://m.weeklystandard.com/articles/transgender-triumph_859614.html?page=3

 


 

Fun Reading:

All the Stars are Suns ebook completeSincerity Espinoza didn’t go looking for trouble, it found her. All she wants out of life is the chance to go to the stars but she is caught in a web of misunderstandings, political & legal maneuvering, and the growing threat of terrorist plots by religious fanatics. She has a secret that if found out too soon could mean not only her own death but the ruin of the hope for humanity ever going to the stars. But even amidst momentous events, life is still about the small moments of love, laughter, and sadness.   Available as an ebook at Amazon and Kindle Unlimited.

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An Old Essay

Posted in Editorial by Kay Brown on May 19, 2018

TransGender Theory

{Note:  I wrote this essay twenty years ago for my TransHistory class website.  I believe it is useful to look back and see where we were and note how much more we have learned.}

To understand the history of transgender people, one must also understand how both transgendered people themselves, and non-transgendered people explained the presence of such apparent misfits in the otherwise neat binary sex/gender social fabric. One can understand how law, medicine, and society in general treated transgendered people only within the context in which the transgendered person fit into a theoretic framework. If transsexuals were a medical entity, one still needs to know if it is a psychiatrically pathological entity, or a developmentally intersexed entity. If the former, one would expect that “cures” would be attempted, if the latter, then compassionate, though not always welcome, medical treatments might be applied. The law could see the transgendered person as a civil identity question, a criminal pervert, or as a medical entity. The law’s treatment very much depends on the explanatory world view surrounding the transgendered in society.

Judeo-Christian-Moslem culture, drawing on a single verse in one old testament book, Deuteronomy 22-5, held that cross-dressing was an “abomination in the sight of the Lord”. Some biblical scholars hold that this line refers to a prohibition of the Hebrew people from participating in religious practices of the neighboring cultures, which included the followers of Cybele whose priestesses were post-operative male to female transsexuals. This single edict, surrounded by edicts that are seldom if ever followed today, save for the Ultra-Orthodox Jews, is sometimes quoted as sanctioning the worst transphobic treatment of transgendered people. Other old testament laws detail the status of “eunuchs”, males whose genitals have been surgically removed. Primarily these laws prescribe a second class status to the eunuch, since they are no longer “men”, they do not have male privileges, including the right to “testify” in court… since they no longer have the required equipment, testicles. (This is not a pun, but literally the origin of the words… one needed testicles to testify… and the old testament really does refer to the story, or testimony, of patriarchy.) Thus, built into Judeo-Christian-Moslem is the assumption that MTF transgendered people are untrustworthy abominations. This explains why Judeo-Christian-Moslem cultures have mistreated transgendered people while other cultures have either tolerated, or sometimes, venerated transgendered people, why Joan d’Arc was burned at the stake for wearing men’s vestments as well as armor, while the hijra of India have houses that have been in existence for hundreds of years.

Early in this century, as the United States population moved to the cities, transgender people, though extremely rare, started finding each other, just as they had in other city cultures in more populated countries as China and India. These gatherings of transgendered people were noted by their neighbors. These good people, educated in Christian values, complained to the civil authorities, who duly passed ordinances outlawing transgender expression, society, and existence. It was the cities who passed the laws against transgendered people. It must be noted that these laws were passed in the same climate and time that produced laws prohibiting citizens of African descent from owning property in the city limits, or of Catholics to operate schools. It should be noted that while the cities passed ordinances against transgendered people, the States were concerned with criminalizing homosexual conduct. City police, when they wanted to harass homosexuals, used the ordinances against the transgendered as more visible targets. Thus, the Stonewall riots of 1969, naturally began with the standard sweeping arrests of transgendered people. The ordinances began to be repealed in the 1970s. It is perhaps fitting that the first governmental bodies to atone for past discrimination by passing anti-discrimination measures in the 1990s should be the very cities that once had laws designed to expose them to criminal sanction.

Laws criminalizing homosexuality were also used to incarcerate or force medical treatment on the transgendered. In the name of eugenics, homosexual and transgendered people were sterilized against their wills. Later, when hormones became available, various medical treatments were devised. Some sought to reduce the libido by suppressing natural hormones, others sought to replace putatively low hormones. These actions were done under the theory of enlightened criminologists that many lawbreakers were rehabilitatable using modern medicine. It was rarely questioned in law enforcement that the law itself was in need of rehabilitation. But there were movements to do just that, lead by social reforming physicians such as Magnus Hirschfeld in Germany.

There were times, when the transgendered person came to the attention of the courts through the medical establishment, rather than the police, when compassionate justice prevailed. Until the mid to late century, the prevailing mechanism for transgendered people to gain protective legal status was to seek a change of sex status through correction of birth certificates or registry in the same manner as was done in cases of intersex, where physicians provide for a ‘second opinion’ as to a person’s sex later in life. The law literally saw transsexuals as a form of intersex and helpfully corrected sex designations when asked. It was not until the popular press created the myth of “sex change” that the law began to see transsexuals as separate from intersexed people. Only after this change in perception was it necessary for specific statutes needed to secure a mechanism for transsexuals to change birth certificates and identification cards. Even then it was done as an extension of the intersex theory, a reaffirmation, to counter the “sex change” paradigm.

At the turn of the century, the concepts of sexual orientation and gender identity were conflated. One was either a normal man or woman, or one was an abnormal psychosexual invert. In some respects this concept is closer to the modern concept of the classic transsexual in that it was conceptualized as a person who both identified with and shared the same sexual object as a normal member of the opposite sex. Only through education by the homophile community and open-minded sexologists such as Evelyn Hooker and Alfred Kinsey was the homosexual person viewed as having a congruent gender identity, merely finding one’s own sex to be the chief object of amorous affections. This left the concept of gender identity separable from sexual attraction, opening the door to conceptualizing the categories of the lesbian identified male to female and the gay male identified female to male transsexual. Still, it took the work of FTM transman Lou Sullivan in the late ’70s, early ’80s, to get the medical establishment to recognize the distinction.

{Read my 2009 essay on how this perception of separability of gender identity and sexual orientation actually works against understanding transfolk:  The Invisible Transsexual}

There are three main currents of thought on the origin of gender identity in humans, Essentialism, Social Constructionism, and PsychoSocialism. In academic circles these differing theories are hotly debated. But in the lives of ordinary people, especially transgendered people, the model that is applied by the medical, educational, legal, and even parental authorities that transgendered people interact, as individuals and as a class, deeply influence the interaction and the outcomes.

PsychoSocial Theories

Though Sigmund Freud was from Austria originally, his work influenced North American thought to a greater degree than European. His thoughts on the developing sexual identity and sexuality of infants and children profoundly influenced how transgendered people would be viewed in North America. Freud felt that gender identity was mediated by the existence or absence of a penis, directly. In the case of the owner of a penis the discovery that not all humans have one occasions deep anxiety lest that delightful organ of pleasure might be removed. This “Castration Anxiety” led to a distancing of the owner of the penis from the caretaker who did not own one… presumably because that person might want to steal it. While simultaneously, the owner of the penis wishes to emulate the other caretaker who by good fortune still owns a penis. Thus the owner of a penis learns to be a boy. Meanwhile, the infant who does not own a penis discovers that there are individuals who do own one. This occasions extreme jealousy. This “Penis Envy” leads one to court, and compete for, the affections of the caretaker who owns this marvelous appendage, while simultaneously emulating the caretaker who does not own a penis, who demonstrates ways of successfully courting the affections of the owner of a penis. Thus the one who lacks a penis learns to be a girl.

The existence of transgendered people brought the theory a serious challenge. How to explain people who end up having the exact opposite reaction to the presence or absence of a penis? The first answer of any theorist to such a challenge is denial, “transgendered people are psychotic”, likening the transsexual to a delusional man who believes himself to be Napoleon. This glib answer sufficed for those who had never actually spoken at length with transgendered people. But the diagnosis of psychosis failed to hold up upon examination. The challenge remained.

For FTM transgendered people the failure to resolve “Penis Envy” was enough explanation. But MTF trangendered people were still a mystery. The psychoanalytic theorists response was to posit a family constellation involving an overly close mother, who kept her son wrapped up in her emotional world, and a distant or absent father. The son could not make the emotional and subsequent identity break with his mother. Perhaps we can call this theory “Castration Envy”? This seemed at first glance to hold up well, since such family histories were indeed present in MTF transgendered people. Except it didn’t explain all of the cases since many profoundly transsexual MTF individuals had extremely good relationships with their fathers. The theory further broke down when comparing the statistics with non transgendered people. The were many families with an absent or emotionally distant father, the vast majority of single mothers, whose sons did not show signs of being transgendered. Though it remained popular to blame mothers, especially single mothers for all sorts of society’s woes, transgenderism was not able to hold up as being caused by family dynamics when tested statistically.

Still the psychoanalytic model held for most of the 20th Century, in spite of repeated failures of psychoanalytic therapy to dissuade transgendered people to abandon their gender identity. It is probably responsible for the prevailing attitude that Gender Identity Disorder is a psychiatric illness as defined by the American Psychiatric Association’s Diagnostic and Statistic Manual.

Toward the middle of the 20th Century, as the psychoanalytic model for all mental illness began to be cast into doubt, a new model of gender identity came into vogue, “Imprinting”. One the chief proponents of the theory was John Money, Ph.D. Observing that intersex infants with the same physical features at birth who had been assigned to different sexes both seemed to adjust equally well, Money theorized that there was a critical period in the infant’s early life when the parents’ sexually dimorphic treatment imprinted upon the child a congruent gender identity. The notion of imprinting comes from observation that some animals imprint the image of a caretaker in infancy. The popular image is that of goslings first sight of a farmer’s child, who subsequently is followed around as “mother”. This lead to the standard procedure of early genital surgery for intersexed infants to unambiguously assign a sex, any sex, to child so that an unambiguous gender identity will be imprinted by parents and family who “know” the childs sex. It lead to a medical ethic of misinforming even the parents as to the intersexed nature of the child. It also resulted in sterilization of thousands of male children, who born with a phallus too small to be comfortably described as a penis were reassigned as female.

Transgender people were explained by the imprinting theory similarly to the psychoanalytic model, blaming the mother. Again, an overly emotionally close mother, and sometimes the father as well, coset and pamper a male child in a manner that the hapless male child gets the message that it is female. Sometimes it was noted that the feminine male child was “physically beautiful”, that is, like a pretty girl child, eliciting a response from adults in a manner that reinforces the mistaken identity as a female child. Similarly, a physically adventurous female child might elicit masculinizing responses.

Money’s hypothesis and recommendations lead directly to the tragedy and “experiment of opportunity” of John Theissen, a man whose penis was accidentally destroyed during circumcision. Mr. Thessien was later surgically reassigned as female. His parents then proceeded to raise him as their daughter, while his identical twin brother served as “control”. When the children we several years old the clinics declared that the reassigned child was accepting “her” gender as a girl. The case became known as that of John/Joan. Money published this case as proof of his hypothesis. Unfortunately, John Theissen as a teen refused to continue the program, insisting that he was a boy… he grew to be a man, obtained phalloplasty, married, and is raising three children from his wife’s prior relationships. It can be said that his is a case of surgically created transsexuality, as his personal gender identity was at odds with his sex assignment as an infant. Mr. Theissen’s story was published in Rolling Stone magazine in the mid ’90s after a scientific paper was published by Milton Diamond, a proponent of pre- and neonatal hormonal brain sex differentiation.

{Sadly, we later learned that “John”, actually David, committed suicide, a tragic end to an evil experiment conducted on an unwitting child.}

Social Constructionism:

As the Second Wave of Feminism grew in strength, criticism of discrimination against women led to a reaction to prescribed restrictive societal roles for the sexes. “Biology is not destiny” became a rallying cry. What started out as a criticism of socially constructed roles developed into a theory of gender which denied Essentialism in every form, stating instead that society took the biological differences of procreation, and instilled in them an artificial behavioral difference. The theory, thus expanded, denies that there is any natural basis for gender identity. Thus it denies to transgender people any rational cause… while at the same time, presenting no reason why not.

To some authors this meant that transgender people were free to express themselves in any manner they chose since all gender expression is as valid as any other. Only societal convention stands in the way of such freedom. Such conventions can be modified by the society as is deemed desirable. To some, all such restrictions are to be avoided, in a live and let live ethos.

Other authors, Janice Raymond and Germain Greer being notable examples, saw MTF transgender people as exploitive of women, aping the forms of femininity, supporting the artificial sexist forms that oppress women. It is interesting that in this regard they exhibit a hidden Essentialism, one that focusses on the genitalia as defining classes of human beings. They decried the restrictions on one class, while despising those of the other class when they break those very restrictions.

Still the existence of transgender people poses a challenge to the social constructionist theory. One must explain both why gender identity exists, how it is perpetuated, enforced, and why some rare individuals “chose” to express a gender identity at odds with societally prescribed gender expression norms.

Performance Theory has it that we are taught to Perform Gender, to act it out, in the same way that we learn to act out social roles like teacher, student, friendly store clerk, police officer, etc. One is said to “do gender” rather than “have a gender”. This is very similar in basics to the psychosocial theory of imprinting, save that there is no instinctual basis for having the ability to absorb a particular gender identity. We are taught a set of gender behaviors that become so ingrained as habit that we forget that we are merely acting them out.

Transgender people are explained by this as having been improperly instructed. Even among those inclined toward psychosocial models as one would expect physicians to be, one finds this theory in currency. It is the model used in justifying Behavioral Modification Therapy to treat Gender Identity Disorder in children. Under the assumption that even though gender identity is arbitrarily socially constructed and taught to children, one should not allow children to express gender behavior different from the norm. Some rationalize it on the basis of wanting the children to fit in, experience less rejection and bullying, a “blame the victim” mentality. Others are simply moralists that insist that God has ordained that we should all behave in a certain prescribed manner.

One Post-Modern philosophical theory, one that has a striking resemblance to the psychosocial theory that transgendered people are simply crazy, has it that transgendered people are suffering under a “false consciousness”. That they are not really experiencing a gender at all… but an alienation from their social and biological reality. This theory is perhaps the most transphobic of all theories in that it denies what is called in Post-Modern cant, “agency”, the characteristic of experiencing and expressing their existence and very real psychic pain.

Oppression Theory starts from the assumption that transgendered people are very much in command of their faculties and have made a rational decision to avoid societal restrictions on desires they experience. The usual script is that an ambitious woman noting that she is unable to succeed “in a man’s world”, dons mens clothes, assumes a fictitious identity as a man, in order to achieve career success. These “passing women” are the darlings of the feminist historian because they are revered as daring pioneers for women’s liberation, or they are held as examples, proof, of how horrible conditions were in some past epoch. To the feminist historian, modern FTM transsexuals are an embarrassing disproof of the theory. Similarly, Oppression theory is used to explain modern MTF transgendered people as being examples of internalized homophobia in gay men, too ashamed to live openly, and so have to “pretend” to be women in order to express their desire for same-sex relations. To such gay male chauvinists, the fact that half of transgendered people identify as lesbian or gay male after transition, are an equally embarrassing disproof of the theory.

Social Constructionist theories fail to note that ethnobiological studies of sexually dimorphic behavior in animals is not socially constructed for non-humans. Nor does it explain the cross cultural similarity and temporal stability of core gender identity throughout history around the world.

Essentialism:

Essentialism posits that men and woman are “made that way”. It is a deceptively self-evident fact that most everyone accepts since, for over 99% of the population, there is a clear-cut correlation between genital morphology and gender identity. It is easy to for the average person to ignore the disquieting cases of intersex that cast doubt on the simplistic assumption of binary sex assignment. The question of which sex an intersex person “really is” demonstrates the essentialist bias through much of Western Society for the past two centuries. Historically, Essentialism divided on which of two somatic characteristics was indicative of the “real sex” of an individual, genitalia or gonads. For most people the genitalia, the presence or absence of a penis was the overriding feature. As medical science grew more sophisticated in the 19th century, the gonads came to be the indicative feature. But early in the 20th Century the newly discovered chromosomes, specifically the presence or absence of the “Y” chromosome, became the newly crowned final arbiter of “real” sex. The faith in microscopic examination to “scientifically” determine one’s sex was unquestioned.

In 1968 the International Olympic Committee instituted chromosomal karyotyping for all female athletes. Any that did not have the required 46,XX chromosome karyotype were disqualified from competition, informed that, scientifically speaking, they were not women. The demonstrable fact that they had female genitalia, had lived as female all of their lives not knowing that they did not have the officially approved karyotype for women, did not enter into the unfeeling officials minds. Reductionist Essentialism had no room for intersexed people. They were counselled to fake an injury, slink away into silence to keep their shame of being “not female” from becoming known.

In 1970, the Corbet vs Corbet decision to nullify the marriage of a MTF transsexual to a non-transsexual man used karyotyping as the “scientific” marker for sex and gender that the law was henceforth to follow in the United Kingdom, throwing the legal status of transsexual and many intersexed people into limbo, neither male nor female.

Although essentialism has often been used as a philosophy to ‘prove’ that transsexuals and transgendered people do not have a valid claim to their identity, Essentialism still has explanatory power. If the locus of gender is found, not in the genitals or chromosomes, but elsewhere, transsexuals could be rationally described as “men trapped in women’s’ bodies” or “women trapped in mens’ bodies”. There are several loci that are, or have been proposed as the Essential Seat of Gender, but they come down to two main categories, “Brain Sex”, and “The Soul”.

Many religions have a concept of an essential self, separable from the body. In Judeo-Christian-Moslem belief systems one’s soul separates from the body after death. This soul retains the sense of self, including gender identity. Some religious thought includes the concept of the soul entering the body at some point in becoming a living being… and therefore must become, or always have been a gendered self. For religions that included the concept of reincarnation, the notion that a being always returns to the same-sex body suggested an explanation for transgendered identity. Once in a while, a soul finds itself in the wrong sexed body. This idea was openly discussed in newsletters published in the ’60s and ’70s by the Erickson Education Foundation, as this was the personal belief of Reed Erickson, the Foundations benefactor. The Church of latter-day Saints (Mormon) debated the issue of pre-born souls finding themselves in the wrong body with Kristi Independence Kelly in 1980 at her excommunication. The Church held that, though the pre-born souls did have a gender before birth, God did not make mistakes: “There is no such thing as a man in a woman’s body or a woman in a man’s body” was declared, ex-cathedra by the leader fo the Mormon faith. Apparently, intersexed people must have also intersexed souls?

Some non-Judeo-Christian-Moslem cultures held that transgendered people were indeed gendered souls in the wrong body. Some believed that this juxtaposition have the transgendered person a special status with the spirits of nature or the powers. In ancient times in the mediterranean culture, MTF transsexual women became priestesses, Galla, of the goddess, Cebele. The Hopi Nation held that a transgendered spirit, or katchina, sent visions to transgendered people. In India, the hijra, transgendered and intersexed people are both reviled and revered, given varying circumstances. Mystical Essentialism has played an important role in various cultures, including our own.

The early 20th Century european researchers and medical practitioners believed that gender and sexual behavior in general are the result of a sexually dimorphic brain. That is to say that the brain itself has a sex. This sex usually conforms with the chromosomal and the genital sex. However, just as there can be chromosomal and genital intersex conditions, the brain might also exhibit intersex morphology leading to behavior and that elusive personal experience, gender identity, at odds with either somatic or chromosomal sex. Magnus Hirschfeld, a leading early researcher described the entire spectrum of what today we would call Queer expression, gay, lesbian, bisexual, transgender, transsexual, as forms of “Sexual Intermediates”, or intersex. This was not a metaphor or a rationalization. Instead it was an earnest theory, based on careful observation and scientific generalization, understanding the then current lack of neurological science. Hirschfeld and his colleague, Harry Benjamin believed that as our understanding of the brain grew we would discover just where and how the brain was organized to produce sexual orientation and gender identity. For Hirschfeld, there was no major divide between non-conforming sexual orientation and gender identity, they were simply different forms that intersex could take. Thus for Hirschfeld, the late 20th century division between the concepts of gender identity and sexual orientation, the great political divide between the gay & lesbians and the transgender community would be meaningless. To Hirschfeld, we are all transgendered, gay and transsexual alike.

In the first decades of the century, experiments with cross sex gonadal implants in animals suggested that there was a connection between hormones and gender specific behavior. This lead to horrific experiments in humans during the NAZI era and beyond as hormones became available as a common pharmaceutical. Testosterone was administered to gay men and MTF transgendered people in an attempt to ‘cure’ them. The hormone treatments had no effect on the sexuality or gender identity of the experiments. No lasting harm was done to the gay men. But the supermasculinizing effects on the transgendered victims was severely traumatizing.

In the later decades of the century, neuroscientists found significant sexual dimorphism in microstructures in the brains of animals and humans. Experiments on rats indicated that hormone levels during a period in late gestation and early post-natal development to be critical to the development of these structures and subsequent behavior. Gorby was able to create what he described as a laboratory model of transsexuality in rats. He demonstrated this in both MTF and FTM cases. When he introduced them to each other, the FTM rats mounted the receptive MTF rats.

Using human children to explore gender identity and sexual orientation would be extremely unethical in the laboratory, but science often uses “experiments of opportunity”. Simon La Vey used autopsy material from straight and gay men who had died from aids to find that a small microstructure of the brain differed in the two populations, suggestive of a sexual orientation controlling microstructure. The same technique of using autopsy was performed by Swaab to discover a different structure associated with gender identity. Shaffer, in an as yet unpublished study, used MRI data from a large pool of controls, MTF and FTM transsexuals to demonstrate that the corpus collosum showed sexually dimorphic structures that, on a statistical basis, correlated with gender identity. Both Swaab’s and Shaffer’s work ruled out effects of hormones in adulthood.  {Note: We have since learned that this was simply not correct.  HRT was indeed the cause of these effects.}

The early data is tantalizing, and agrees with laboratory findings using animals. However, it is also known that experience can shape the brain. Lack of sensory stimulus and a chance to work out problems leads to dramatically less brain development in infantile rats. In humans there is a suggestion that early musical training affects the shape of the corpus callosum, building greater connectivity between the two hemispheres of the brain. These early experiences suggest that early gender experiences could also lead to sexual dimorphism in the human brain by a similar mechanism. This would agree with Dr. Money’s imprinting hypothesis… But would be at odds with Gorby’s work with rats, and the results of the case of “John/Joan”.

Science could very well demonstrate that the seat of sexual orientation and gender identity is located in the brain. How that arises developmentally is still open for further research.

Comments Off on An Old Essay

Bibliography

Posted in Science Criticism by Kay Brown on August 17, 2017

female_scientistThis is a selected bibliography of references from On the Science of Changing Sex.  Not all of the papers that I have referenced in my essays are here, only those that I feel are the most important for those who wish to come up to a minimal level of literacy on the science that conclusively tests the two type taxonomy hypothesis.  Be cautious of reading only the abstracts of papers behind paywalls.  The abstract may not completely or even accurately describe the data or its import in supporting or refuting a given hypothesis.  Links to essays that provide further analysis of the papers are provided.  You may also wish to read an annotated bibliography, that comments on many of the references also included here, written in 2004 by a young transwoman:

http://www.transkids.us/biblio.html

Incidence rate of Post-Transitioned Transsexual/Transgender:

Benjamin Cerf Harris, “Likely Transgender Individuals in U.S. Federal Administrative Records and the 2010 Census”
http://www.census.gov/srd/carra/15_03_Likely_Transgender_Individuals_in_ARs_and_2010Census.pdf

transmapThis study shows that there are only 90,000 transfolk who have socially transitioned in the United States out of 300 million people.  This is important because when the public hears “transgender” they think “post-transition”.  Yet, in recent surveys, 1.4 million people “identify” as “transgender”, which means that the public perception of who is “transgender” and who identifies as “transgender” is off by a factor of 15X:  The New Math

SocietySpeaking of incidence rates, there is a correlation between the percentage of the two types of transwomen transitioning and a culture’s level of individualism.  The “AngloSphere”, (e.g. United States, Canada, U.K. Australia, etc.) is one of the most individualist culture in the world and has the greatest percentage of gynephilic/autogynephilic transwomen.  Better the Second Time Around

Anne A. Lawrence (2010), “Societal Individualism Predicts Prevalence of Nonhomosexual Orientation in Male-to-Female Transsexualism”
http://www.springerlink.com/content/x556338354658m3w/

Anne A. Lawrence (2013), “More Evidence that Societal Individualism Predicts Prevalence of Nonhomosexual Orientation in Male-to-Female Transsexualism”
http://link.springer.com/article/10.1007/s10508-013-0083-3#page-1

Two Type Taxonomy

For an excellent overview on the taxonomy, objections, and critique of those objections one may start with Anne Lawrence:

Lawrence, A., “Autogynephilia and the Typology of Male-to-Female Transsexualism: Concepts and Controversies”, European Psychologist, 22, 39-54. (2017)
http://www.annelawrence.com/autogynephilia_&_MtF_typology.html

Norman Fisk, M.D. wrote this next paper that changed the way that the medical community treated Male-To-Female (MTF) transsexuality.  Previously, in recognition that there were in fact two types of transsexuals / transgender, one that was autogynephilic, in the same etiological taxon as transvestites and one that was exclusively androphilic and appeared to be in the same etiological taxon as feminine gay men, the clinicians attempted to “gate-keep” the autogynephilic type from receiving services, leading to extensive misrepresentations by the autogynephilic type that continues today.  This paper proposed that they should both be treated similarly under the new unitary diagnosis of “gender dysphoria”, not as a replacement for the taxonomy, but in recognition that both types were equally in need of palliative medical interventions:

Fisk, N., “Editorial: Gender dysphoria syndrome–the conceptualization that liberalizes indications for total gender reorientation and implies a broadly based multi-dimensional rehabilitative regimen.” (1974) Western Journal of Medicine
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1130142/

These next papers have data that supports the Two Type Taxonomy of MTF transsexual and transgender, most importantly, data showing a very strong correlation between sexual orientation and autogynephilia in which putatively exclusively androphilic transwomen report significantly less autogynephilia than non-androphilic transwomen.  They also show that age of social transition, childhood gender atypicality, physical appearance (passability), and brain structure & responses also correlate with the two types.  These studies collectively involve thousands of transwomen.

Two clinically discrete syndromes of transsexualism. Buhrich N, McConaghy N. British Journal of Psychiatry. 1978 Jul;133:73-6.  Abstract online

Two types of cross-gender identity. Freund K, Steiner BW, Chan S. Archives of Sexual Behavior. 1982 Feb;11(1):49-63.  Abstract online

Typology of male-to-female transsexualism. Blanchard, Ray. Archives of Sexual Behavior. Vol 14(3) Jun 1985, 247-261.  Abstract online

Heterosexual and homosexual gender dysphoria. Blanchard, Ray; Clemmensen, Leonard H; Steiner, Betty W. Archives of Sexual Behavior. Vol 16(2) Apr 1987, 139-152.
Abstract online

Nonhomosexual gender dysphoria. Blanchard, Ray. Journal of Sex Research. Vol 24 1988, 188-193.  Abstract online

The concept of autogynephilia and the typology of male gender dysphoria. Blanchard, Ray. Journal of Nervous & Mental Disease. Vol 177(10) Oct 1989, 616-623.  Abstract online

Nonmonotonic relation of autogynephilia and heterosexual attraction. Blanchard R. J Abnorm Psychol. 1992 May;101(2):271-6.  Abstract online

Varieties of autogynephilia and their relationship to gender dysphoria. Blanchard R. Arch Sex Behav. 1993 Jun;22(3):241-51.  Abstract online

Clinical observations and systematic studies of autogynephilia. Blanchard, Ray. Journal of Sex & Marital Therapy. Vol 17(4) Win 1991, 235-251.
Abstract online

C. D. Doorn, J. Poortinga and A. M. Verschoor, “Cross-gender identity in transvestites and male transsexuals” http://www.springerlink.com/content/u63p723776v57m11/

Transsexual subtypes : Clinical and theoretical significance Smith Yolanda L. S.; Van Goozen Stephanie H. M.; Kuiper A. J.; Cohen-Kettenis Peggy T.; Psychiatry research (Psychiatry res.) 2005, vol. 137, no3, pp. 151-160  Abstract online

Sex Reassignment : Predictors and Outcomes Of Treatment for Transsexuals / Yolanda Louise Susanne Smith – [S.l.] : [s.n.], 2002 – Tekst. – Proefschrift Universiteit Utrecht  https://dspace.library.uu.nl/bitstream/handle/1874/429/inhoud.htm?sequence=15

Anne A. Lawrence, “Sexuality Before and After Male-to-Female Sex Reassignment Surgery” 2005  http://link.springer.com/article/10.1007/s10508-005-1793-y

A Further Assessment of Blanchard’s Typology of Homosexual versus Non-Homosexual or Autogynephilic Gender Dysphoria, Nuttbrock, et al. Archives of Sexual Behavior
http://www.springerlink.com/content/b48tkl425217331j/

passingtransClinicians have long noted differences in physical appearance of the two types in which the exclusively androphilic transwomen were significantly better at passing.  In one study in Canada, differences in height and body size were noted, but a study in the Netherlands failed to replicate this effect.  But when they evaluated physical appearance there was a significant effect:  Searching High and Low,  A Passing Moment

Ray Blanchard, Robert Dickey, Corey L. Jones, “Comparison of Height and Weight in Homosexual Versus Nonhomosexual Male Gender Dysphorics” http://www.springerlink.com/content/w318411nq4q7387u/

Lawrence, A., “Male-to-female transsexual subtypes: Sexual arousal with cross-dressing and physical measurements”
http://akikos-planet.cocolog-nifty.com/blog/files/maletofemale_transsexual_subtypes_sexual_arousal_with_crossdressing_and_physical_measurements_319320.pdf

Yolanda L.S. Smith, Stephanie H.M. van Goozen, A.J. Kuiper, Peggy T. Cohen-Kettenis, “Transsexual subtypes: Clinical and theoretical significance”
http://akikos-planet.cocolog-nifty.com/blog/files/psychiatry_research__transsexual_subtypes_clinical_and_theoretical_significance.pdf

Tim C. van de Grift, Peggy T. Cohen-Kettenis, Thomas D. Steensma, Griet De Cuypere, Hertha Richter-Appelt, Ira R. H. Haraldsen, Rieky E. G. Dikmans, Susanne C. Cerwenka, , Baudewijntje P. C. Kreukels, “Body Satisfaction and Physical Appearance in Gender Dysphoria” Archives of Sexual Behavior
DOI: 10.1007/s10508-015-0614-1

Research into perceived shifts of sexual orientation in transsexuals has revealed an important feature of the life arcs of non-exclusively androphilic transwomen which causes confusion and ‘noise’ in some studies when the researchers aren’t careful to sort on their primary (original) sexual orientation.  Non-exclusively androphilic transwomen often report that their sexual orientation shifted from primarily gynephilic to bisexual or even “exclusively” androphilic during social transition or soon after SRS.  However, research strongly suggests that this in effect of interpersonal autogynephilic ideation:  How Should I Your True Love Know?

Daskalos CT., “Changes in the sexual orientation of six heterosexual male-to-female transsexuals.”
http://www.springerlink.com/content/pu44808u15q78k21/

Anne Lawrence, “Letter to the Editor” (in response to Daskalos)
http://link.springer.com/content/pdf/10.1023%2FA%3A1018725518592

Matthias K. Auer, Johannes Fuss, Nina Hohne, Gunter K. Stalla, Caroline Sievers, “Transgender Transitioning and Change of Self-Reported Sexual Orientation”
http://www.plosone.org/article/fetchObject.action?uri=info%3Adoi%2F10.1371%2Fjournal.pone.0110016&representation=PDF

Anne A. Lawrence, “Sexuality Before and After Male-to-Female Sex Reassignment Surgery” 2005  http://link.springer.com/article/10.1007/s10508-005-1793-y

inah3Research on Transsexual Brains shows very strong support for the two type taxonomy in that exclusively androphilic transwomen and exclusively gynephilic transmen show shifts in sexually dimorphic brain structures and responses toward the opposite sex (toward their gender identity) BEFORE Hormone Replacement Therapy (HRT) while non-exclusively-androphilic transwomen do not.  It’s important to know that HRT causes such shifts and thus studies with subjects on HRT do not offer insight into the etiology of either type.  Brain Sex

Guillamon, A et al., “A Review of the Status of Brain Structure Research in Transsexualism” Arch Sex Behav (2016). doi:10.1007/s10508-016-0768-5

Spizzirri, G., et al., “Grey and white matter volumes either in treatment-naïve or hormone-treated transgender women: a voxel-based morphometry study” Nature Scientific Reports (2018). DOI:10.1038/s41598-017-17563-z

Dörner G, Rohde W, Schott G, Schnabl C., “On the LH response to oestrogen and LH-RH in transsexual men.” Experimental Clinical Endrocrinology (1983)
http://www.ncbi.nlm.nih.gov/pubmed/6317420

Dörner G., “Neuroendocrine response to estrogen and brain differentiation in heterosexuals, homosexuals, and transsexuals.” Archives of Sexual Behavior (1988)
http://www.ncbi.nlm.nih.gov/pubmed/3282489?dopt=Abstract

Dörner G, Rohde W, Seidel K, Haas W, Schott GS.”On the evocability of a positive oestrogen feedback action on LH secretion in transsexual men and women.” Endokrinology (1976)
http://www.ncbi.nlm.nih.gov/pubmed/1244197

Ivanka Savic, Stefan Arver, “Sex Dimorphism of the Brain in Male-to-Female Transsexuals”
http://cercor.oxfordjournals.org/content/early/2011/04/05/cercor.bhr032

Lajos Simon, Lajos R. Kozák, Viktória Simon, Pál Czobor, Zsolt Unoka, Ádám Szabó, Gábor Csukly, “Regional Grey Matter Structure Differences between Transsexuals and Healthy Controls—A Voxel Based Morphometry Study”
10.1371/journal.pone.0083947

Eileen Luders, et al., “Increased Cortical Thickness in Male-to-Female Transsexualism”
Journal of Behavioral and Brain Science, July 2011
http://dbm.neuro.uni-jena.de/pdf-files/Luders-JBBS11.pdf

Leire Zubiaurre-Elorza et al, “Cortical Thickness in Untreated Transsexuals”
Cerebral Cortex, August 2012
http://cercor.oxfordjournals.org/content/early/2012/08/30/cercor.bhs267.abstract

Hulshoff Pol, H. E., Cohen-Kettenis, P. T., Van Haren, N. E., Peper, J. S., Brans, R. G., Cahn, W., et al. (2006). “Changing your sex changes your brain: Influences of testosterone and estrogen on adult human brain structure.” European Journal of Endocrinology, 155(Suppl. 1), S107-S114.
http://eje-online.org/cgi/content/full/155/suppl_1/S107

Garcia-Falgueras A, Swaab DF. “A sex difference in the hypothalamic uncinate nucleus: relationship to gender identity.” Brain. 2008
http://brain.oxfordjournals.org/cgi/reprint/131/12/3132

Clinicians have been noting that transfolk are more likely to be autistic than the general population, especially Female-to-Male (FtM) transmen.  Interestingly, there is a difference in the autism-like behaviors between exclusively androphilic transwomen and gynephilic transwomen in which androphilic are identical to women and gynephilic identical to men.  Autistic Sky

Jones, et Al, “Female-To-Male Transsexual People and Autistic Traits”, J. Autism Dev. Discord. DOI: 10.1007/s10803-011-1227-8

Several clinicians have noted that there is a difference between exclusively androphilic transwomen and gynephilic transwomen in their sexual interaction with others.  These papers explore the correlation between being “avoidant”, that is, avoid the use of their pre-op genitalia, and sexual orientation / age of gender dysphoria onset.  I Know What Boys Like

S. Cerwenka, et al., “Sexual Behavior of Gender Dysphoric Individuals Before Gender-Confirming Interventions: A European Multicenter Study” (2014)

“Clinical Patterns Among Male Transsexual Candidates with Erotic Interest in Males”
Frank Leavitt, Ph.D., Jack C. Berger, M.D.
http://www.springerlink.com/content/fp15j71n57474k1l/

There is one paper that attempted to statistically test whether the two type topology was in fact taxonic.  The paper had serious methodological problems due to failure to properly sort truly exclusively androphilic transwomen from those who were in fact originally gynephilic but had experienced a perceived shift in sexual orientation.  Autogynephilic and Even More Autogynephilic

Jaimie F. Veale, “Evidence Against a Typology: A Taxometric Analysis of the Sexuality of Male-to-Female Transsexuals” Archives Sexual Behavior
DOI 10.1007/s10508-014-0275-5

Anne A. Lawrence, “Veale’s (2014) Critique of Blanchard’s Typology Was Invalid” Archive Sexual Behavior
DOI 10.1007/s10508-014-0383-2

Exclusive Androphilic Tranwomen

fobePapers on the Fraternal Birth Order Effect in androphilic males, both conventional gay men and transwomen strongly support the two type taxonomy and potentially an effect that differentiates androphilic transwomen from masculine gay men.  Exclusively androphilic transwomen, as a population, have more older brothers than non-exclusively-androphilic (gynephilic) transwomen and men in the general population.  While gay men also show this same effect, it is NOT as strong as it is in androphilic transwomen.

Blanchard, R., “Fraternal Birth Order, Family Size, and Male Homosexuality: Meta-Analysis of Studies Spanning 25 Years”, Archives of Sexual Behavior, (2017),
https://link.springer.com/article/10.1007/s10508-017-1007-4

Blanchard, R., & Sheridan, P. M. (1992). “Sibship size, sibling sex ratio, birth order, and parental age in homosexual and nonhomosexual gender dysphorics.” Journal of Nervous and Mental Diseases, 180, 40–47.

Blanchard, Bogaert, “Homosexuality in men and number of older brothers”
http://ajp.psychiatryonline.org/cgi/content/abstract/153/1/27?ijkey=e186877631aa1c47de8fd859310668c21bcd25ef&keytype2=tf_ipsecsha

Anthony F. Bogaert, “Biological versus nonbiological older brothers and men’s sexual orientation”
http://www.pnas.org/content/103/28/10771.full

Green, R. (2000). “Birth order and ratio of brothers to sisters in transsexuals. Psychological Medicine”, 30, 789–795.

Blanchard, R., Zucker, K., Cohen-Kettenis, P., Gooren, L., & Bailey, J. (1996). “Birth order and sibling sex ratio in two samples of Dutch gender-dysphoric homosexual males.” Archives of Sexual Behavior, 25, 495–514.

Poasa, K. H., Blanchard, R., Zucker, K. J. (2004). “Birth order in transgendered males from Polynesia: A quantitative study of Samoan fa’afafine.” Journal of Sex and Marital Therapy, 30, 13–23.

Cross cultural aspects of androphilic transgender behavior and identity:

Bailey, et al., “Sexual Orientation, Controversy, and Science”, Psychological Science in the Public Interest, doi: 10.1177/1529100616637616

Vanderlaan, et al., “Elevated Kin-Directed Altruism Emerges in Childhood and Is Linked to Feminine Gender Expression in Samoan Fa’afafine: A Retrospective Study” Archives of Sexual Behavior
DOI: 10.1007/s10508-016-0884-2

Vasey, P. et al., “What can the Samoan Fa’afafine Teach Us About the Western Concept of Gender Identity Disorder in Childhood?”, (2007) Perspectives on Biology and Medicine,  http://muse.jhu.edu/article/222247

Vasey, P. “The Evolution of Male Androphilia” Personal Website:  http://people.uleth.ca/~paul.vasey/PLV/Evolution_Androphilia.html

Petterson, L. “Male Bisexuality In Samoa” (2012) University of Lethbridge Thesis  https://www.uleth.ca/dspace/bitstream/handle/10133/3745/PETTERSON_LANNA_MSC2015_THESIS.pdf

Autogynephilia

mtimbAnne Lawrence, M.D. solicited material from autogynephilic transwomen and performed an analysis of its content.  Her book, ironically entitled Men Trapped in Men’s Bodies – Naratives of Autogynephilic Transsexualism is the result.  It is an absolute must read for anyone who sincerely wishes to understand how autogynephilia is experienced in non-exclusively-androphilic transwomen.  Book Review

Dr. Lawrence has published other papers on autogynephilia which are also must reads:

“Autogynephilia: A paraphilic model of gender identity disorder.” Lawrence A. Journal of Gay and Lesbian Psychotherapy. 2004 Vol. 8 Numbers 1/2.  http://www.annelawrence.com/autogynephilia,_a_paraphilic_model_of_GID.pdf

“Becoming What We Love: Autogynephilic Transsexualism Conceptualized as an Expression of Romantic Love”, Lawrence A.  http://www.annelawrence.com/becoming_what_we_love.pdf

Papers on Autogynephilia in the general population:

Langstrom, et al., “Transvestic Fetishism in the General Population”  Journal of Sex & Marital Therapy, (2011) http://dx.doi.org/10.1080/00926230590477934

Baur, E., et Al, “Paraphilic Sexual Interests & Sexually Coersive Behavior: A Population-Based Twin Study” Archives of Sexual Behavior:  DOI:10.1007/s10508-015-0674-2

Kevin J. Hsu, A. M. Rosenthal, J. Michael Bailey, “The Psychometric Structure of Items Assessing Autogynephilia”
Archives of Sexual Behavior, DOI 10.1007/s10508-014-0397-9

Papers on the correlation between autogynephilia and gynandromorphophilia:

K. J. Hsu, A. M. Rosenthal, D. I. Miller and J. M. Bailey, “Sexual Arousal Patterns of Autogynephilic Cross-dressing Men”
https://www.researchgate.net/publication/308036975_Sexual_Arousal_Patterns_of_Autogynephilic_Male_Cross-Dressers

K. J. Hsu, A. M. Rosenthal, D. I. Miller and J. M. Bailey, “Who are gynandromorphophilic men? Characterizing men with sexual interest in transgender women”
http://d-miller.github.io/assets/HsuEtAl2015.pdf

Jaimie F. Veale, Dave E. Clarke and Terri C. Lomax, “Sexuality of Male-to-Female Transsexuals”
http://www.springerlink.com/content/bp2235t8261q23u3/

Anne A. Lawrence and J. Michael Bailey
Transsexual Groups in Veale et al. (2008) are “Autogynephilic” and “Even More Autogynephilic”
http://www.springerlink.com/content/u473w370g11vx758/

Jaimie F. Veale, David E. Clarke and Terri C. Lomax
Reply to Lawrence and Bailey (2008)
http://www.springerlink.com/content/cm2531l3m3148377/

Blanchard R, Collins PI., “Men with sexual interest in transvestites, transsexuals, and she-males”
http://www.ncbi.nlm.nih.gov/pubmed/8245926

Blanchard R., “The she-male phenomenon and the concept of partial autogynephilia”
http://www.informaworld.com/smpp/content~db=all~content=a789560133

Gender Dysphoria in Adolescence and Childhood

Sumia et al., “Current and recalled childhood gender identity in community youth in comparison to referred adolescents seeking sex reassignment”, Journal of Adolescence
http://www.sciencedirect.com/science/article/pii/S0140197117300155

Vrouenraets, L. et al. “Perceptions of Sex, Gender, and Puberty Suppression: A Qualitative Analysis of Transgender Youth”
Archives of Sexual Behavior (2016). doi:10.1007/s10508-016-0764-9

Zucker KJ\, Wild J, Bradley SJ, Lowry CB., “Physical attractiveness of boys with gender identity disorder.” Archives of Sexual Behavior. 1993 Feb;22(1):23-36.
http://link.springer.com/article/10.1007/BF01552910

Stephanie A. Mcdermid, Kenneth J. Zucker, Susan J. Bradley, Dianne M. Maing, “Effects of Physical Appearance on Masculine Trait Ratings of Boys and Girls with Gender Identity Disorder” Archives of Sexual Behavior
http://link.springer.com/article/10.1023/A%3A1018650401386

Sari R. Fridell, Kenneth J. Zucker, Susan J. Bradley, Dianne M. Maing, “Physical attractiveness of girls with gender identity disorder” Archives of Sexual Behavior
http://link.springer.com/article/10.1007/BF02437905

Kristina R. Olson, Aidan C. Key, Nicholas R. Eaton, “Gender Cognition in Transgender Children”, Psychological Science

Thomas D. Steensma, Roeline Biemond, Fijgie de Boer and Peggy T. Cohen-Kettenis, “Desisting and persisting gender dysphoria after childhood: A qualitative follow-up study”
http://ccp.sagepub.com/content/early/2011/01/06/1359104510378303

Sarah M. Burke, Willeke M. Menks, Peggy T. Cohen-Kettenis, Daniel T. Klink, Julie Bakker, “Click-Evoked Otoacoustic Emissions in Children and Adolescents with Gender Identity Disorder”  Archives of Sexual Behavior, DOI 10.1007/s10508-014-0278-2

Androphilia and Autoandrophilia in Transmen and Women

While not as well researched as the correlation between autogynephilia and gynephilia in transwomen and men, there is some regarding non-gynephilic transmen.  Autoandrophilia occurs in 0.4% to 0.5% of women in the general population (compared to autogynephilia in 2.8% to 4.5% of men).   Mirror, Mirror on the Wall

S. Colton Meier, Seth T. Pardo, Christine Labuski, Julia Babcock, “Measures of Clinical Health among Female-to-Male Transgender Persons as a Function of Sexual Orientation”
http://link.springer.com/article/10.1007/s10508-012-0052-2

Walter Bockting, Autumn Benner and Eli Coleman, “Gay and Bisexual Identity Development Among Female-to-Male Transsexuals in North America: Emergence of a Transgender Sexuality”
http://www.springerlink.com/content/775x6m1p0j045313/

Eli Coleman, Walter O. Bockting, and Louis Gooren, “Homosexual and bisexual identity in sex-reassigned female-to-male transsexuals”
http://link.springer.com/article/10.1007/BF01552911

Robert Diekey and Judith Stephens, “Female-to-male transsexualism, heterosexual type: Two cases”
http://link.springer.com/article/10.1007/BF01541857

Dorothy Clare and Bryan Tully, “Transhomosexuality, or the Dissociation of Orientation and Sex Object Choice”
http://link.springer.com/article/10.1007/BF01541679

Meredith L. Chivers and J. Michael Bailey, “Sexual Orientation of Female-to-Male Transsexuals: A Comparison of Homosexual and Nonhomosexual Types”
http://link.springer.com/article/10.1023/A%3A1001915530479

Stefan Rowniak and Catherine Chesla, “Coming Out for a Third Time: Transmen, Sexual Orientation, and Identity”
http://link.springer.com/article/10.1007/s10508-012-0036-2

Robert J. Stoller, “Transvestism in Women”
http://www.springerlink.com/content/tj0lw18644n18g02/

Langstrom, et al., “Transvestic Fetishism in the General Population”  Journal of Sex & Marital Therapy, (2011) http://dx.doi.org/10.1080/00926230590477934

Baur, E., et Al, “Paraphilic Sexual Interests & Sexually Coersive Behavior: A Population-Based Twin Study” Archives of Sexual Behavior:  DOI:10.1007/s10508-015-0674-2


Fun Reading:

All the Stars are Suns ebook completeSincerity Espinoza didn’t go looking for trouble, it found her. All she wants out of life is the chance to go to the stars but she is caught in a web of misunderstandings, political & legal maneuvering, and the growing threat of terrorist plots by religious fanatics. She has a secret that if found out too soon could mean not only her own death but the ruin of the hope for humanity ever going to the stars. But even amidst momentous events, life is still about the small moments of love, laughter, and sadness.   Available as an ebook at Amazon and Kindle Unlimited.

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Because Boys Must Be Boys…

Posted in Brain Sex, Editorial by Kay Brown on July 5, 2017

Teenage-brain…Its a Fact of Human Nature, and Girls Must Grow Up to Be Mothers!

Over the years that I’ve been writing this blog, I’ve deliberately avoided using the popular term “gender non-conforming”, using the term “gender atypical” instead.  It may have struck some of my readers as odd and idiosyncratic, given that so many others use the “GNC” term.  But, I have done so for several important reasons, some based on science, some on political-philosophical grounds.

The scientific reasons are easier to explain.  There is no “standard” to which behavior should “conform”.  There is only behavior, period.  However, if we look at, study in depth as scientists, a species we can say that there are behaviors that are far more commonly performed by them than other behaviors seen in other species.  These we can label as “typical” for that species.  If we see a behavior in a given individual of a species that is uncommon for that species, we may label it “atypical”; but we would never label it “non-conforming” since we can’t really say what standard that a given species should “conform” to.  Behaviors are selected by evolution depending upon whether they increase the reproductive ‘fitness’ of the individuals exhibiting them.  The same logic applies to sexes within a given species.  We may observe sexually dimorphic behaviors in a given species.  That is, we will label a behavior sexually dimorphic if we see that it is much more commonly performed in one sex than the other.  If we see an individual performing such a behavior that is uncommon in that given sex, we may label it “atypical” for that sex; but to label it “non-conforming”?  That’s smacks of invoking an outside agency which has the authority to define a standard for such behavior that the theory of natural selection does not provide.  Just as with non-human species, humans do not stand outside of nature.  There is no agency that defines for our species a standard by which to judge whether a given behavior does or does not “conform”.

The political reasons include my personal objection to the very notion that there should be such a “standard”.  But even deeper, is my objection to the post-modernist idea that there are no intrinsic sexually dimorphic behaviors in humans, that there are only socially constructed roles.  This notion would state that since all differences in behavior observed between the human sexes are socially constructed and maintained, there must be a socially defined standard to which we can conform or not.  Another idea that I object to is that of a divinely ordained standard that we must conform to, which has the same effect.  Thus, both of these ideas reduce any behavior that is seen in an individual that is uncommon in that person’s sex to an act of “gender non-conformity” either by accident or by will… but never by nature.  I find both the notion that we stand outside of nature to be scientifically preposterous and philosophically offensive.   Further, those who seek humane treatment for gender atypical individuals will find that they must contend with those who hold these ideas often falling back on unquestioned prejudices, the nature of which is determined by which value system through which they view such gender atypical individuals, post-modernist or religious.

Before going into details about the nature of the prejudices and what we must contend, let’s explore how we know that human beings do have sexually dimorphic behaviors that have both neural correlates and developmental pathways leading to them.  It’s important to differentiate between behaviors that are demonstrably sexually dimorphic because of neural correlates and those that are merely cultural role enactments and false gender stereotypes.  Thus, for purposes of this essay, I differentiate between a strong social construction hypothesis which says that all differences in behavior are purely from culture and a weak social construction hypothesis that says that some behaviors and gender roles are socially constructed around truly sexually dimorphic behaviors and gender role limitations built around cultural prejudice and false stereotypes.  It is the strong social construction hypothesis that I will show is not supported by the evidence.

In other pages of this blog, I’ve made reference to the single most sexually dimorphic behavior in humans: androphilia (sexual attraction to adult males).  In female humans, it is extremely common to be attracted to men.  Approximately 98% of women are attracted to men while only approximately 5-10% of men were attracted to men.  One could object to this being a ‘natural’ phenomena and say that social expectations have defined this.  But it would not fit the evidence that has been amassing that sexual orientation is neither “chosen” nor “taught”.  Further, why should humans be unique in the world?  Most mammalian species are sexually dimorphic in their sexual attractions.  (No, I’m not denying that same sex behavior occurs in non-human species… only saying it is not as common as other sex attraction.)  But, this isn’t the end of the story.

Sexual orientation in adults is presaged by gendered behavior as young children.  That is to say, that humans have sexually dimorphic behaviors as young children and that sexual orientation is highly correlated with those behaviors.  Children that grow up to be homosexual evince notable gender atypicality.  The key behaviors that are noted to be gender atypical in boys are avoidance of rough and tumble play, avoidance of physical aggression, preference for female playmates and play style, etc.  But here is where we start to see the issue of having to contend with those prejudices.  Some cultures attach serious negative stigma to gender atypicality while others do not.  Most of my readers will likely live in cultures that do and will recognize the ugly recriminations in the song, “Boys Will Be Boys”; “You bloody sissy, who said you could cry?” down to the call to an authority defining the standard to which a child must conform, “Doctor, Doctor, tell me where did we go wrong?”.

But we in our enlightened age know that the parents did nothing wrong… (yes, you may take that to be sarcasm).

In other essays on this blog, I’ve explored some of the science that shows that sexual orientation is correlated with childhood gender atypicality, the Fraternal Birth Order Effect, etc.  I’ve discussed possible etiological hypothesis.  I have in the past written about the disappointment with using the 2D:4D digit ratios as a means of exploring the possible effect of varying androgens as being correlated with sexual orientation.  But now, I want to share a really amazing bit of evidence that shows that perinatal exposure to androgens is likely to be responsible for masculinizing the human brain and its absence affecting early childhood gender atypicality, as Vicky Pasterski puts it,

By now, the majority of scientists studying the topic likely agree that homosexuality is definitely not a choice and probably not due to socioenvironmental factors. At the same time, there appear to be no physical indicators of disrupted fetal sexual differentiation in homosexual men that would fit with the basic premise of the hormone theory of sex development. However, it is possible that alterations in the androgen surge that occurs in the early postnatal period, also called mini-puberty, could have effects that are not immediately or physically obvious. Based on the finding that penile growth in the first three months of life correlates with a concomitant surge in serum testosterone levels considered the possibility that penile growth may act as a proxy for neonatal androgen exposure and that change measurements may be related to later neurobehavioral outcomes. In a longitudinal study of 81 typically developing boys, we found that the strength of the early postnatal androgen surge, from birth to approximately three months of age, predicted masculine behavior at 4 years old. By controlling for effects of prenatal androgen exposure using measurements of penile length and anogenital distance (AGD; sexually dimorphic and roughly twice as long in males compared to females) at birth, we showed that penile growth in the first three months of life, but not thereafter, accounted for significant variance in later sex-typed behavior. In the overall regression analysis, which controlled for various factors, penile length at birth was not related to sex-typed behavior. This suggests that disruption to male mini-puberty could have implications for future sex-related outcomes that are masked by a typical appearance at birth. Further, this provides support for the hypothesis that early (postnatal) hormone exposure influences aspects of sex-typed development in men, in a similar fashion to prenatal hormone exposure that is presumed to affect women.

1-s2-0-s0018506x15000033-gr1_lrgIn Pasterski’s research, she divided the boys into three groups (tertiles) based on their gendered behavior from the Pre-School Activities Inventory and mapped against the growth rate of their genitals in the first months after birth, which has been shown to correlate with androgen exposure.  (Though to be complete, it may also correlate with androgen receptor sensitivity, but for my purposes, that would have the same epistemic value.)  The results are dramatic, we see with no ambiguity that the rate of growth of genitalia is positively correlated with gender typical behavior.   That also means that the inverse is true.  Gender atypical behavior is inversely correlated with perinatal genital growth.

Had the strong social construction hypothesis of all gendered behavior been true, there would have been no correlation.  We can reject this hypothesis.  At best, we have a weak social construction hypothesis of gender roles around very real sexually dimorphic differences.  Those that lampoon this conclusion by calling it “Lady Brain” theory are just plain wrong.

It has been previously noted that gender atypically behaving children have differences in facial “attractiveness”.  This fits well with the above research as male children who have not had this intense “mini-puberty” would likely remain neotenous and thus feminine in appearance.  This likely also extends past adolescence to explain the rather dramatic differences in passability between androphilic transwomen and gynephilic transwomen.  Being gender atypical in brain organization, it would naturally lead to later androphilia, gender atypical motor skills (feminine walk and hand gestures), and gender atypical vocal production (feminine or “gay lisp”).

Given the religious (or related social views of gender) prejudice, one can easily see how children who exhibit these gender atypical behaviors are placed under tremendous pressure to “conform” to gender behavior standards that tend to skew to the gender typical, or even an exageration of typical behavior.  Children who meet this standard are prized and praised above other children.  That is to say, extreme gender typicality is valorized as well as held as the gender normitive standard and granted privilege over children who fail to meet this standard.

Here I opine, perhaps even hypothesize, that this pressure to conform to normative gender role standards has distorted what would be the natural course of development of gender atypical children and has led to the creation of the artificial gender normative role of Western Gay and Lesbian culture, especially the “Straight Looking / Straight Acting” Gay male standard to which otherwise gender atypical male children are required to adhere.  To the non-gay community members, the benefit of artificial standard was originally to force gay people to remain deep in the closet.  As the Western Gay Liberation movement gained ground, those who had tacitly accepted this standard began to subtly and not so subtly enforce it.

One would, at first glance, believe that those who hold the strong social construction hypothesis as true would then have no qualms about accepting gender atypical children and adults without reservation as breaking stereotypes.  But, as we can easily discern, they often do not, as demonstrated by the minority movement within the gay and lesbian (mostly lesbian) communities of being “gender critical”.  They philosophically approve of people being gender atypical… but only to a very specified point, accepting the gender normative roles that were established during the early Gay Liberation Movement.  The moment that an individual steps past that point, there will be those who will denounce them as hewing to the very stereotypes that they break, but in the opposite gendered sense, denying that underlying sexually dimorphic behavior as valid.  In some cases, public denouncements of the very existence of gender atypical males have been made (e.g. Jean O’Leary’s public denouncement of Silvia Rivera, early androphilic transactivist, as “mocking women” at the 1970 Stonewall commemoriation for wearing feminine clothing).  On the internet today, this same gender role proscription is made where androphilic transwomen are chastised in the ugliest terms, “just because you’re a gay man doesn’t mean that you can be excused for objectifying women (by looking and acting like one).”  Thus, we see that gender role policing based on accepting gender normative standards exists even in the modern LGB communities.

Further Reading:

Essay on motor movement in gender atypical males.

Essay on vocal production in gender atypical people.

Essay on passability differences between gynephilic vs. androphilic transsexuals.

Article on Gender Difference by Olivia Goldhill

References:

Pasterski, V., “Fetal Androgens and Human Sexual Orientation: Searching for the Elusive Link”, (2017) Archives of Sexual Behavior
https://link.springer.com/article/10.1007/s10508-017-1021-6

Pasterski, V., et al., “Postnatal penile growth concurrent with mini-puberty predicts later sex-typed play behavior: Evidence for neurobehavioral effects of the postnatal androgen surge in typically developing boys”, (2015) Hormones and Behavior
http://www.sciencedirect.com/science/article/pii/S0018506X15000033#f0005

Song Reference:

Boys Will Be Boys
(Leon Rosselson)

Boys will be boys, it’s a fact of human nature
And girls will grow up to be mothers

Look at little Peter, isn’t he a terror?
Shooting all the neighbors with his cowboy gun
Screaming like a jet plane, always throwing something
I just can’t control him. Trouble – he’s the one.

Ah but boys will be boys, it’s a fact of human nature
And girls will grow up to be mothers

Look at little Janie, Doesn’t she look pretty?
Playing with her dolly, proper little mum
Never getting dirty, never being naughty
Don’t punch your sister Peter, now look at what you’ve done

Ah but boys will be boys, it’s a fact of human nature
And girls will grow up to be mothers

What’s come over Janie, Janie’s turning nasty
Left hook to the body, right hook in the eye
Vicious little hussy, now Peter’s started bawling
What a bloody sissy, who said you could cry?

Because boys must be boys, it’s a fact of human nature
And girls must grow up to be mothers

Now things are topsy turvy. Janie wants a football
Peter just seems happy pushing prams along
Makes you feel so guilty. Kids are such a worry
Doctor, doctor, tell me, where did we go wrong?
Because boys must be boys, it’s a fact of human nature

 


Fun Reading:

All the Stars are Suns ebook completeSincerity Espinoza didn’t go looking for trouble, it found her. All she wants out of life is the chance to go to the stars but she is caught in a web of misunderstandings, political & legal maneuvering, and the growing threat of terrorist plots by religious fanatics. She has a secret that if found out too soon could mean not only her own death but the ruin of the hope for humanity ever going to the stars. But even amidst momentous events, life is still about the small moments of love, laughter, and sadness.   Available as an ebook at Amazon and Kindle Unlimited.

 

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Fraternizing with the…

Posted in Transsexual Field Studies by Kay Brown on June 18, 2017

critical-thinking… Allies  Or, The Fraternal Birth Order Effect: Early Onset Transwomen vs. Gay Men

In a very recently published meta-study conducted by Ray Blanchard further exploring the Fraternal Birth Order Effect (FBOE), in which he had earlier noted that androphilic males tend to have more older brothers than sisters, he deals with several concerns and new research questions.  First, there had been some concerns with how best to handle the potential effects of family size.  But what really interests me is that here, for the first time, he carefully considers the effect of transgender (feminine presentation / identity) vs. non-trans androphilic men (masculine presentation / identity i.e. conventional gay men).  The results are striking!

“The pooled Older Brothers Odds Ratio for the feminine groups was 1.85, and the value for the non-feminine groups was 1.27. The corresponding risk ratios were 1.52 and 1.19.  The differences between groups were highly significant.  To sum up the results so far in common language:  Feminine homosexual males have more older brothers than non-feminine homosexual males, and non-feminine homosexual males, in turn, have more older brothers than heterosexual males.”

These results weren’t just “statistically significant”, the effect was very great with the 95% Confidence Levels not even overlapping!

But we should introduce a note of caution here.  The feminine androphilic data was very heterogeneous as can be seen in this plot of the data.  This may be caused by the differences between cultures sampled from all over the world.  Some of this data is from Samoan Fa’afafine, some from Western gender dysphoria clinics in the US, UK, and Spain, some from non-Western cultures like Brazil and Korea.  Blanchard also noted this issue and suggested exploration of this might interest some future researcher as more data becomes available.  But in any case, we are shown some very intriguing data that strongly suggests that we may be seeing a difference in etiology between feminine and masculine androphilic males.

Blanchard discusses possible conclusions regarding this,

“A … possibility is that the neurodevelopmental pathway triggered by older brothers is inherently more feminizing than path ways triggered by other etiologic factors (e.g., ‘‘gay’’ genes or prenatal hormone exposure). Thus, a group of homosexual males selected for generalized femininity is likely to contain a higher proportion of individuals who acquired their sexual orientation via the older brother pathway. Other hypotheses, equally speculative, are also possible. … Blanchard and Bogaert (1996) proposed that the FBOE reflects the progressive immunization of some mothers to male-specific (i.e., Y-linked) antigens by each succeeding male fetus and the concomitantly increasing effects of anti-male antibodies on sexual differentiation of the brain in each succeeding male fetus. According to this maternal immune hypothesis, cells (or cell fragments) from male fetuses enter the maternal circulation during childbirth or perhaps earlier in pregnancy. These cells include substances that occur only on the surfaces of male cells, primarily male brain cells. The mother’s immune system recognizes these male-specific molecules as foreign and produces antibodies to them.  When the mother later becomes pregnant with another male fetus, her antibodies cross the placental barrier and enter the fetal brain. Once in the brain, these antibodies bind to male-specific molecules on the surface of neurons.  This prevents these neurons from ‘‘wiring-up’’ in the male-typical pattern, so that the individual will later be attracted to men rather than women.”

Something not discussed, indeed I’m not sure how it can even be explored – unless the curve in the data shown for the odds of an older brother per other sibling is evidence for the effect of first born males experiencing self-induced maternal immunity creating the same etiological pathway.  I would also expect that some first born males may have this etiology due to previous maternal miscarriages and abortions of male fetuses since they too would be expected to have Y-linked antigen challenges to the maternal immune system.

Still, and all, very exciting paper well worth reading.

Reference:

Blanchard, R., “Fraternal Birth Order, Family Size, and Male Homosexuality: Meta-Analysis of Studies Spanning 25 Years”, Archives of Sexual Behavior, (2017),
https://link.springer.com/article/10.1007/s10508-017-1007-4

 


 

Fun Reading:

All the Stars are Suns ebook completeSincerity Espinoza didn’t go looking for trouble, it found her. All she wants out of life is the chance to go to the stars but she is caught in a web of misunderstandings, political & legal maneuvering, and the growing threat of terrorist plots by religious fanatics. She has a secret that if found out too soon could mean not only her own death but the ruin of the hope for humanity ever going to the stars. But even amidst momentous events, life is still about the small moments of love, laughter, and sadness.   Available as an ebook at Amazon and Kindle Unlimited.

Comments Off on Fraternizing with the…

When in the Course of Human Events…

Posted in Editorial, Transgender Youth by Kay Brown on January 1, 2017

Kay BrownOr, Why The Two Types of MTF Transsexuals Should Be Recognized and Treated Separately.

These past few years has been an interesting one from the standpoint that we are seeing more papers supporting the Fruend / Blanchard Two Type Taxonomy in that Blanchard’s prediction that the two types would have differential neural correlates (brain differences).  But this past year, we saw two very important papers from Hsu et al. {See previous essay} when combined with previous papers by Blanchard and Veale, lend powerful support to what a number of ‘early onset’ MTF transwomen have been saying more sotto voiced, as Velasques did,

“Teen hsts should not be required to attend support groups for older transsexuals. The two groups have nothing in common and many of us have had upsetting experiences being forced to attend meetings with people who have had a transvestic etiology as opposed to a homosexual one.”

gampQuite simply, autogynephilic transwomen are sexually attracted to, sexually objectify, and inappropriately romantisize ‘early onset’ transwomen and our lives.  Further, they are given licence to make pruriently inappropriate comments and questions regarding such youngsters appearance, attractiveness, genital surgical status, and sexual experiences under the guise that “we are all just girls here”, comments and questions that would not occur in groups of only transkids, and certainly not from women.  As I put it in my 2009 essay on the Transkids website,

“In transsexual support groups, homosexual transsexuals are in a minority position from the beginning. It is human nature to seek out those like themselves, so occasionally an HSTS finds a support group, but soon feels out-of-place and uncomfortable, unable to relate to AGPs and the issues that AGPs most want to discuss. Unless the support group is moderated by an experienced therapist, the naturally more masculine and dominant AGPs, accustomed to male privilege, will tend to monopolize the conversations. Further, since a portion of the AGP population is strongly attracted to other transsexuals, especially to those who are physically and behaviorally more feminine, the HSTS minority may be subject to unwanted sexual advances from the AGP majority. Naturally, finding no real support for, or mirroring of, her own concerns, and made uncomfortable by sexual objectification, the lone HSTS will quickly drift away, leaving the support group to the AGPs.”

Both of these quotes actually understate the problems when ‘early onset’ transwomen are required to attend therapy with autogynephilic transwomen.  We now have laboratory and survey evidence that all autogynephiles, not just a “portion”, are strongly, in fact preferentially, attracted to gynandromorphs, that is, pre-operative, young, physically and behaviorially feminine ‘early onset’ transkids.

I can just hear my reader’s thoughts, “So what?  Lots of people find themselves the subject of attraction.  They deal with it just fine.”  Yes, but consider for a moment that we are talking about young, naive, teenagers and young adults who first attend such therapy sessions with the nearly explicit assumption that they will be in a group of transwomen “that are just like them”.  If your only model of who and what ‘transsexuals’ are is yourself, and perhaps the popular culture’s ever-present mantra of “a woman trapped in a man’s body”… then one will enter that room with no adequate defences to both the sexual objectification and to the mind fuck of trying to square the rather odd differences between one’s self and one’s experiences as an obviously gender atypical and androphilic person and the presentation and experiences (not to mention implausible histories) of the autogynephilic majority in the group.  In effect, that youngster begins to ask, “If these are transwomen… then WTF am I?”  I know I certainly had this rather dizzying experience the first time I met “transsexuals”,

“During my second semester in college, I met other transsexuals for the first time, at the [Stanford] clinic. What I found surprised and confused me. They did not seem to be unaffectedly feminine, without effort, but more like men who desired to be feminine and were working desperately to appear so. I was acutely embarrassed for them. Most were much older than me. Many of them had been, or still were, happily and sexually satisfactorily married to women for years. I couldn’t understand why they wanted to live as women.  If I was surprised and confused by them, they were just as surprised and confused by me. I was asked how it was possible that I had been dating, and sexually active with, men, especially as I was pre-op. I had dated four straight boys who had been high school classmates, besides the young men that I met when I left home for college. None of the others at the Clinic had ever dated a man.”

Even this quote from my 2009 essay understates the negative consequences that occured within weeks of that first introduction to autogynephilic transsexuals in that because of it, and the fact that I was experiencing severe housing and food insecurity due to having been effectively disowned by my family, one of these autogynephilic transwomen ‘kindly’ offered to take me in… only to later demand sexual favors in return when the alternative was homelessness.  Had I known the nature of autogynephilic sexuality and mendacity… or had I not been thus improperly included in this session in which Stanford had tacitly vetted the others, this “upsetting experience” would not have occured.

Just as it is inappropriate for ‘early onset’ transwomen to be required or encouraged to attend such mixed group therapy, it is even more inappropriate to place MTF transkids in the same hospital room with an autogynephilic transsexual, as I wrote in my parental advice essay,

“Insist that your child have either a room to themselves, or with another transkid of the same social gender and sexual orientation.  Under no circumstance allow your MTF child to share a room with an adult MTF transitioner.  The hospital administration usually has no real clue about the realities of transsexuality and transsexuals, and think that we are all the same.  No one would think of asking a young lady to share a hospital room with an older straight man… but that is in effect what is happening in hospitals on a regular basis.  Autogynephilic MTF transsexuals are sexually attracted to women, and often, even especially, to young MTF transkids.  Further, a fair number of autogynephilic individuals sexualize the very act, the process of changing sex, both in themselves and in others.  Due to a lifetime of socialization as men, and only limited experience in their new gender role, these individuals often do not recognize appropriate boundaries.  Do not allow your child to be so exposed when they are at their most physically and emotionally vulnerable point in their young lives!  (I myself had a very upsetting incident when I had SRS.  A few years ago, I accompanied a transkid to that very same hospital, who had a similar experience, 28 years after my own. )”

While I do not wish to share the nature of my “upsetting incident” in the hospital, I don’t believe that these experiences are unique to me.  In point of fact, it is not hard, by scanning the web, to find accounts of others describing “upsetting” experiences either in group therapy or while at a hospital for SRS.  In one case I recall, a youngster described the older transistioning members of her group, “pervy”, while another used “skeevy”, when addressing the unwanted and inappropriate sexual attention they received.

I feel strongly, especially now that we have such strong evidence to support both the Two Type Taxonomy AND the now well documented sexual preference for ‘early onset’ MTF transkids, that including them in the same support groups, group therapy sessions, and hospital settings, borders, if not crosses into, malpractice.  MTF transkids should not have to put up with unwanted and very inappropriate sexual attention / harassment just to get past the “gate-keepers”.

It is past time that WPATH recognize the two type taxonomy and that differential diagnostic criteria be included in the APA Diagnostic and Statical Manual.

Further Reading:

Information for Health Care Providers

S. Alejandra Velasquez, “Treatment Recommendations for HSTS Transkids”
http://www.transkids.us/recommend.html

Kay Brown, “The Invisble Transsexual”
http://www.transkids.us/invisible.html

Essay on Autogynephiles and Gynandromorphophilia

Essay on “upsetting” experiences with an AGP transwoman

Advice to Parents of Transkids

References:

K. J. Hsu, A. M. Rosenthal, D. I. Miller and J. M. Bailey, “Sexual Arousal Patterns of Autogynephilic Cross-dressing Men”
https://www.researchgate.net/publication/308036975_Sexual_Arousal_Patterns_of_Autogynephilic_Male_Cross-Dressers

K. J. Hsu, A. M. Rosenthal, D. I. Miller and J. M. Bailey, “Who are gynandromorphophilic men? Characterizing men with sexual interest in transgender women”
http://d-miller.github.io/assets/HsuEtAl2015.pdf

Jaimie F. Veale, Dave E. Clarke and Terri C. Lomax, “Sexuality of Male-to-Female Transsexuals”
http://www.springerlink.com/content/bp2235t8261q23u3/

Anne A. Lawrence and J. Michael Bailey
Transsexual Groups in Veale et al. (2008) are “Autogynephilic” and “Even More Autogynephilic”
http://www.springerlink.com/content/u473w370g11vx758/

Jaimie F. Veale, David E. Clarke and Terri C. Lomax
Reply to Lawrence and Bailey (2008)
http://www.springerlink.com/content/cm2531l3m3148377/

Blanchard R, Collins PI., “Men with sexual interest in transvestites, transsexuals, and she-males”
http://www.ncbi.nlm.nih.gov/pubmed/8245926

Blanchard R., “The she-male phenomenon and the concept of partial autogynephilia”
http://www.informaworld.com/smpp/content~db=all~content=a789560133

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In the Dark Room

Posted in Book Reviews by Kay Brown on June 23, 2016

darkroomBook Review: In the Darkroom by Susan Faludi

This review is painful to write.  The book was painful to read.  I suspect that it was painful for Faludi to write it.  Faludi is an excellent writer; one that I’ve enjoyed reading before.  But in this book, she must confront the confusion of having a father become a post-op transwoman, at a very late age.  As a reader with my background, having transitioned as a teenager, I remember MY confusion meeting such late transitioning transwomen with no clue as to how different they are from our conception of who and what a transsexual is and/or should be like… reading her book is like revisiting that confusion all over again, but with the addition emotional pain of having known a father all of one’s life – and NOT being able to reconcile the cultural image of a transsexual and the reality of knowing an agressively masculine man as one’s father.

Much of the book also deals with Hungary itself, which frankly, held no interest for me.  Other readers may feel differently.  It should be no surprise that as the book unfolds, told as part travel log to Hungary where her father now lives, part family history flashback that we see disturbing instances of inappropriate autogynephilic, even exhibitionist, behavior in her father such as entering her room while only half clothed, asking her help to get dressed, asking her to participate in wardrobe selection, excusing this behavior as “Oh, come now; We’re all women here.”

Later in her visit, the exhibitionist behavior is even more open, as Stefanie asks, “Can you leave your door open?  You close it every night when you go to bed.”

“Why?”

“Because I want to be treated as a woman.  I want to be able to walk around without clothes and for you to treat it normally”

“Women don’t ‘normally’ walk around naked,” Susan replied.

Also, clearly, Stefanie Faludi, as she is now, is totally clueless as to the level of privilege that she has enjoyed during a lifetime as a man before transitioning to an extremely non-passing transwoman in retirement, reveling in her ability to use gender stereotypes when it suits her, “Now that I’m a lady, Bader (neighbor/handyman hired to do odd jobs) fixes everything.  Men have to help me. I don’t lift a finger,” giving Susan a pointed look, “You write of all of the disadvantages of being a woman, but I’ve only found advantages.”

In Stefanie’s wardrobe Susan finds a treasure trove of classic, over the top, cross-dressing fantasy outfits that as she describes it,

“might have outfitted a Vegas burlesque show: a sequin-and-beaded magenta evening gown with a sweep train, a princess party frock with wedding-cake layers of crinoline, a polka-dotted schoolgirl’s pinafore with matching apron, a pink tulle tutu, a diaphanous cape, a pink feather boa, a peek-a-boo baby-doll nightie with matching ruffled panties, a pair of white lace-up stiletto boots, a Bavarian dirndl, and wigs of various styles and shades– from Brunhilde braids to bleach-blond pageboy to Shirley Temple mop of curls.”

Stefanie even shares with Susan her collection of forced feminization fiction, downloaded from the internet, some of it written by her father, her character, “submitting to the directives of chief housekeeper while an all-female crew of iron-handed maids order “Steven” into baby-doll nighties, Mary Jane shoes, and a French chambermaid’s uniform.”  Of course, her father waves all of this away, “I haven’t looked at that website for two years at least.  It was just a–, like a hobby.  Like I used smoke cigars, but I gave it up  This was all before.”

“And now?”

“Now I’m a real woman,” she said, “But I keep these… as souvenirs.  I put a lot of work into them; I don’t want to throw them out.”

Susan Faludi lets us in on the big secret about such transwomen,

“A reigning tenet of modern transgenderism holds that gender identity and sexuality are two separate realms, not to be confused. “Being transgender has nothing to do with sexual orientation, sex, or genitalia,” an online informational site instructs typically. “Transgender is strictly about gender identity” Yet, here in my father’s file folders was a record of her earliest steps toward gender parthenogenesis, expressed in vividly sexual terms.  And here in FictionMania and Sissy Station and the vast electronic literature of forced feminization was a transgender id in which becoming a woman was thoroughly sexualized, in which femininity was related in terms of bondage and humiliation and orgasm, and the transformation from one gender to another was eroticized at every step.  How to tease the two apart?”

In the book, we can see Stefanie trying to rewrite her history, especially in denial about her having violated a restraining order, breaking into her estranged wife’s house, and attacking her mother’s new boyfriend first with a baseball bat, then stabbing him with a knife, sending him to the hospital.  Stefanie tries to play the abused woman in her retconned life narrative.  It was all his ex-wife’s fault for not being accepting of him as a feminine soul.  Fortunately, Susan, having been there, doesn’t buy into it.

It is clear from reading the book, that Susan Faludi has done her homework regarding the transgender scene of today.  Susan takes a number of well earned swipes at famous transsexual memoirists and authors for their anti-feminist statements and attitudes, among them Julia Serano, Nancy Hunt, Jan Morris, Deirdre McCloskey.  She also does the same with the so called “TERFs”, most especially Janice Raymond.  There is even a passing reference, with one of the very few footnotes in the book, about Bailey, Lawrence, and Dreger being unfairly attacked for discussing autogynephilia.  Unfortunately, she never once explains about the two type taxonomy, leaving the reader with the notion that perhaps ALL MTF transfolk are like her father.

If I have any issue with the book, it is this failure to cover this other big secret in the transgender world.

 


 

Fun Reading:

All the Stars are Suns ebook completeSincerity Espinoza didn’t go looking for trouble, it found her. All she wants out of life is the chance to go to the stars but she is caught in a web of misunderstandings, political & legal maneuvering, and the growing threat of terrorist plots by religious fanatics. She has a secret that if found out too soon could mean not only her own death but the ruin of the hope for humanity ever going to the stars. But even amidst momentous events, life is still about the small moments of love, laughter, and sadness.   Available as an ebook at Amazon and Kindle Unlimited.

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Nature vs. Nurture

Posted in Science Criticism, Transsexual Theory by Kay Brown on May 22, 2016

critical-thinkingGiven the ongoing “culture war” regarding sexual orientation, wherein some elements of society wish to portray homosexuality as “sinful”, “mental illness”, or both it is no surprise that the question of etiology of homosexuality, and indeed of any sexual orientation, has become a political, as well as scientific question.  Into this fray has come some of the best and brightest of the sexologists who are exploring the science.  I know that some transsexuals and transgendered folk won’t like to read the name of the lead author, but in science, it is not important who says something, but what the evidence says.  The lead author is J. Michael Bailey.  Yes, that Prof. Bailey.

Bailey is joined by Lisa Diamond, Paul Vassey, Marc Breedlove, Eric Vilain, and Mark Epprecht in a masterful compliation and exposition on the current science of sexual orientation.  The paper also covers evidence concerning androphilic MTF transgender people and covers some remarkable conjectures regarding the role of culture, nurture if you will, regarding the difference between MTF transkids and conventional gay men.  Fortunately, the paper is NOT behind a paywall, so my reader may follow the link provided in the reference section to read it for oneself, which I highly recommend.

The paper lays out powerful evidence that shows that indeed “nature” has a very strong role to play in the development of sexual orientation.  But as the authors point out, this does NOT mean that morally or politically such evidence, or indeed proof, has any bearing on how society should treat non-heterosexual people,

Ongoing political controversies around the world exemplify a long-standing and widespread preoccupation with the acceptability of homosexuality. Nonheterosexual people have seen dramatic surges both in their rights and in positive public opinion in many Western countries. In contrast, in much of Africa, the Middle East, the Caribbean, Oceania, and parts of Asia, homosexual behavior remains illegal and severely punishable, with some countries retaining the death penalty for it. Political controversies about sexual orientation have often overlapped with scientific controversies. That is, participants on both sides of the sociopolitical debates have tended to believe that scientific findings—and scientific truths—about sexual orientation matter a great deal in making political decisions. The most contentious scientific issues have concerned the causes of sexual orientation—that is, why are some people heterosexual, others bisexual, and others homosexual? The actual relevance of these issues to social, political, and ethical decisions is often poorly justified, however.  … No causal theory of sexual orientation has yet gained widespread support. The most scientifically plausible causal hypotheses are difficult to test. However, there is considerably more evidence supporting nonsocial causes of sexual orientation than social causes. This evidence includes the cross-culturally robust finding that adult homosexuality is strongly related to childhood gender nonconformity; moderate genetic influences demonstrated in well-sampled twin studies; the cross-culturally robust fraternal-birth-order effect on male sexual orientation; and the finding that when infant boys are surgically and socially “changed” into girls, their eventual sexual orientation is unchanged (i.e., they remain sexually attracted to females). In contrast, evidence for the most commonly hypothesized social causes of homosexuality—sexual recruitment by homosexual adults, patterns of disordered parenting, or the influence of homosexual parents—is generally weak in magnitude and distorted by numerous confounding factors.

fafafine

Fa’afafine dancing

Setting aside the issues of policy and etiology, there are still some important issues regarding cultural factors influencing expression of androphilia in males because one of the models of why non-heterosexual orientations may persist is that of kin selection, in which the gender atypicality of androphilic males is evolutionarily selected for and maintained in the population because androphilic males help their near relatives raise their children, thereby increasing the chances of their own genes, shared with those close relatives, to perpetuate.  In this model, gender atypical androphilic males are in effect, an evolutionarily ‘fit’ alternative ‘morph’; far from being a “mistake of nature”, they are in a very real sense, a “third sex” involved in reproduction by proxy through childcare.

Consistent with the predictions of the Kin Selection Hypothesis (KSH), research conducted in Samoa on transgender androphilic males (fa’afafine) has repeatedly demonstrated that they show elevated avuncular (uncle-like) tendencies compared to Samoan women and gynephilic men. (This is measured via a 9-item scale measuring willingness to care for, and to give resources to, nieces and nephews. Furthermore, this finding does not appear to reflect a general tendency to help others, but a specific preference for kin. In contrast, research on cisgender androphilic males in Western populations and non-Western industrialized cultures has garnered virtually no support for the KSH. It is possible that elevated avuncularity is not expressed unless male androphilia takes on the transgender form. More research is needed to ascertain whether other populations of transgender male androphiles exhibit elevated kin-directed altruism or not.  …  Societies in which transgender male androphilia predominates exhibit a significantly greater presence of human ancestral sociocultural conditions compared to societies in which the cisgender form predominates. This suggests that the transgender form of male androphilia was likely the ancestral form. As such, transgender male androphilia likely represents the best model for testing evolutionary hypotheses, given that more derived forms of this trait may reflect recent cultural/historical influences that might obscure the outcome of evolutionary processes. Consequently, the most promising results from tests of both the KSH and SAGH are from studies of Samoan fa’afafine. The evidence would be much stronger if other populations of transgender androphilic males showed similar effects.

Let’s think about this a moment.  If the Western form, conventional gay men, don’t show an interest in their kin, is that because their homophobic siblings won’t let them, or because trying to be gender typical (straight acting) includes disavowing any interests in what would be considered womanly interest in young children?  I know its only anecdotal, but my reader may wish to check out my own history of a very strong interest in children.  Also note that my siblings have forbidden me from having anything to do with their children, due to extreme religious notions and transphobia.  (Note to researchers: Can we please use the more gender identity respectful term materteral if we are speaking of transgendered MTF folk here?)

Here is where things get really interesting.  The authors conjecture here that cultural factors influence the form that male androphilia takes depends upon the culture that androphilic males find themselves in,

Same-sex sexuality between adults typically takes one of two cross-culturally recurrent forms, which are related to gender-role enactment and gender identity. These two forms are cisgender and transgender male androphilia and female gynephilia.

Cisgender male androphiles and female gynephiles occupy the gender role typical of their sex and identify as “men” and “women,” respectively. This is the form of homosexuality that is nearly universal in the contemporary West. In contrast, transgender male androphiles and female gynephiles do not occupy the gender role typical of their sex. Not only do they behave in a highly gender-atypical manner, but they often identify, and are identified by others, as neither “men” nor “women,” but rather, as a member of some alternative gender category. Contemporary examples of transgender male androphiles include the kathoey of Thailand, the xanith of Oman, the muxes of Mexico, and the fa’afafine of Samoa. Some contemporary examples of transgender female gynephiles include the tombois of Sumatra and the mahu of Tahiti.

In some cultures, transgender male androphilia and female gynephilia are linked to particular institutionalized labor practices, which often involve specialized religious activities. This type of transgender male androphilia has been referred to as “profession defined”. For example, on the Indian subcontinent, transgender male androphiles known as hijra bestow blessings from Hindu gods and goddesses for luck and fertility at weddings and at the births of male babies. In Sulawesi, Indonesia, transgender androphilic males known as bissu are shamans who bless people for good health and successful journeys and who play important ritual roles in weddings. These institutionalized religious roles sometimes carry with them the expectation of asceticism, but often this ideal is not realized. In general, same-sex-attracted individuals self-select to fill these roles, probably because they are recognized as socially acceptable niches.

Third Gender

Young Hijra

Here I have to interject a note of caution, nay, derision.  There is a tendency for Western sociologists to romantasize the social status of transgender people.  For example, the hijra are NOT welcome guests at wedding and births.  They come uninvited.  I’ve had a number of occasions to speak at length, careful not to ‘out’ myself, with Hindu expat colleagues from India.  Universally, when speaking of hijra, the tone is one of revulsion and hatred.  The hijra are not revered co-religionists, but feared and dispised “vermin”.  The “blessings” being bestowed are the obverse of a coin, the reverse of which is the obviation of the threat that the children of the marriage or newborn will be “cursed”… the superstitious Hindus believe that the hijra have the power to curse the future childen of a bride or a newborn to become hijra, the lowest of the low, so they pay the unwelcome hijra “guests” money to ensure that they leave without cursing their children.  The hijra also beg on the streets, with the understood threat that if they are not given money, they will lift their skirts to the horror of the onlooking men, to show the scars of their very crude “castration” while being cursed.  From other lengthy conversations I’ve had with an Amercan transsexual who lived for a time among the hijra in India, I learned that many hijra suppliment their begging with prostitution.  Thus, the hijra have wrested for themselves a social position of begging and prostitution… a social position not too much different than poor street transkids in the Western nations.

But, to continue,

Cisgender male androphiles and female gynephiles behave in a relatively gender-typical manner when compared with their transgender counterparts. However, they are relatively gender-atypical when compared to gynephilic cisgender men and androphilic cisgender women. Thus, regardless of the form they take, male androphilia and female gynephilia are associated with gender-atypicality. However, the strength of this association varies with the manner in which same-sex sexuality is publicly expressed.

Both the cisgender and transgender forms of same-sex sexuality may occur within a given culture, but typically one or the other predominates. For example, the cisgender form tends to be much more common in many Western cultures. In contrast, the transgender form appears to be more common in many non-Western cultures. In places where the two forms coexist, their members often consider each other to be part of the same subculture. Margaret Mead observed a meeting in which an Omaha minquga (i.e., a transgender male androphile) and a Japanese homosexual man (i.e., a cisgender male androphile) who visited her field site in 1961 instantly recognized each other. Within an hour of the Japanese man’s arrival, the sole minquga in the tribe turned up and tried to make contact with him. Similarly, sociologist Fredrick Whitam noted that, in São Paulo, travesti (transgender male androphiles) are an especially conspicuous presence in gay clubs and are treated with a high degree of respect.

In contemporary Western cultures, cisgender male androphiles typically engage in sexual interactions with each other; the same is true of cisgender female gynephiles. That is, in the West, homosexual relationships are typically between two homosexual individuals. Such individuals comprise the Western gay and lesbian communities. This type of same-sex sexual relationship has been referred to as “egalitarian” and is characterized by partners who are not markedly different in age or gender-related characteristics. Within such relationships, partners tend not to adopt special social roles, and they treat each other as equals. In contrast, this pattern appears to be relatively uncommon in non-Western cultures and has emerged only recently in certain non-Western urban centers.

Although transgender male androphiles are same-sex attracted, they rarely, if ever, engage in sexual activity with each other; the same is true of transgender female gynephiles. Rather, these individuals engage in sexual activity with same-sex cisgender partners who self-identify, and are identified by others, as “men” or “women.” For example, in Samoa, very feminine natal males called fa’afafine (which means “in the manner of women”) have sex with masculine Samoan men. The fa’afafine would be aghast at the idea of having sex with one another.

Little research has focused on the cisgender sexual partners of same-sex-attracted transgender males and females. Blackwood noted that, in Sumatra, the cisgender female partners (femmes) of tombois “assert an uncomplicated attraction to men, [but] position themselves (if temporarily) under the label ‘lesbi’”—a derivative of “lesbian.” This suggests an episodic pattern of bisexual attraction on the part of femmes. In many cultures, same-sex sexual interactions between transgender and cisgender persons are not considered “homosexual” because they are understood to be hetero-gendered. In other words, if a cisgender androphilic male and a transgender androphilic male engage in sex, the former individual is often understood to be “the male partner” in the interaction, whereas the latter individual is often understood to be “the female partner.” Accordingly, the interaction is understood as male-female rather than male-male. The degree to which cisgender individuals who have sex with transgender persons of their same biological sex (i.e., men who have sex with female-appearing men and women who have sex with male-appearing women) are perceived as different from those whose sexual behavior is only with the other sex (i.e., conventional heterosexuals) remains an open question.

OK, there is one person who has conducted at least limited research on transgendered male androphiles and their non-trans male romantic partners, Dr. Richard Green.  As I explored in another essay, at least in the United States, they are conventionally heterosexual.  I can’t speak for the partners of fa’afafine in Samoa, but I got the impression from reading about them that they too find conventionally heterosexual partners.

For the sake of a thought experiment, let us conceed for the moment that the form that male androphilia takes depends on the culture that they find themselves.  (This will not be a popular notion among either Western Gay men nor autogynephiles who would otherwise wish to identify as androphilic transwomen.)  Let us further assume that the Kinship Selection Hypothesis is correct.  This would support not only the notion that androphilic males are a special morph, but that of neccessity, the transgender form is the evolutionarily selected form.  In which case, transkids are not “failed” or “self-hating” gay men… but Western Gay Men are “failed” / “femmiphobic” transkids” !!!  This also reads upon efforts to “help” gender atypical children to be “more gender fluid”, less gender atypical, less.. well… less likely to be transgender, is in fact an attempt to fight an evolutionarilty selected and natural role, and as such is a “crime against nature”.

I would be tempted to close this with “just say’n”, but I’ve always found that expression to be irratating.

Further Reading:

Essay on the male romantic partners of transwomen

Essay on evidence that MTF transkids and gay men have the same etiology

Essay on Samoan Fa’afafine

“Pakistan’s traditional third gender isn’t happy with the trans movement” by Mobeen Azhar

References:

Bailey, et al., “Sexual Orientation, Controversy, and Science”, Psychological Science in the Public Interest, doi: 10.1177/1529100616637616

Vanderlaan, et al., “Elevated Kin-Directed Altruism Emerges in Childhood and Is Linked to Feminine Gender Expression in Samoan Fa’afafine: A Retrospective Study” Archives of Sexual Behavior
DOI: 10.1007/s10508-016-0884-2

 


 

Fun Reading:

All the Stars are Suns ebook completeSincerity Espinoza didn’t go looking for trouble, it found her. All she wants out of life is the chance to go to the stars but she is caught in a web of misunderstandings, political & legal maneuvering, and the growing threat of terrorist plots by religious fanatics. She has a secret that if found out too soon could mean not only her own death but the ruin of the hope for humanity ever going to the stars. But even amidst momentous events, life is still about the small moments of love, laughter, and sadness.   Available as an ebook at Amazon and Kindle Unlimited.

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A Passing Privilege…

Posted in Editorial, Transsexual Field Studies by Kay Brown on January 1, 2016

Kay BrownOn Privilege and Entitlement in the Transgendered Communities

It’s the first day of a new year, time for another editorial on the transsexual and transgendered communities.  This past year, I’ve noted an increase in discussion on “privilege”, who has it, and who doesn’t.  This is not a new topic in the transgendered forums, or in the so-called, ‘gender critical’ forums.  But, as usual, I find that most of the discussion misses the mark by a very wide margin, largely because of a combination of failing to define what and how privilege is and operates and conflating privilege with advantage and entitlement.

First, among the wider transgendered communities, especially among “older transitioners” and part-time cross-dressers, there is a common lament, a complaint even, of how they are disadvantaged because they don’t “pass”.  They then posit that those who are “lucky” to pass as non-transgendered have a special “privilege”.  I’ve even seen essays that go as far as to criticize those MTF transwomen who do “pass” as expressing a belief that they are somehow “better” than those who don’t.  On one hand, evidence of this is provided by noting that in the (autogynephilic) transgender community, those who pass better are given greater social status.  On the other is that those who don’t pass are exposed to greater transphobic discrimination in the non-transcommunities, even within the LGB communities!

Second, among non-transgendered commenters, especially those with a feminist background and interest in ‘gender crit’, there is much discussion about how transsexuals or part-time transgendered folk do or do not have “male privilege”.

Why, you may ask, is this of interest from the scientific perspective?  Because privilege, accrued advantage, and entitlement lie at the heart of the different social and economic experiences of the different types of transfolk.  It is also key to understanding the response to the growing scientific knowledge and understanding of the etiology and clinical presentations of the two types, by the more socially advantaged, ‘privileged’, of the two MTF types.

So let’s dissagregate (deconstruct, if you prefer post-modernist cant), the terms.

The term “privilege” comes from “private law”, the acknowledgement that some people have legal rights and some don’t.  A king had a special status, a private law, that didn’t apply to his subjects, “rank hath its privileges”.  Until very recently, men had legal rights that women did not in nearly every nation (and still do in far too many).  This is ‘male privilege’ in its most naked and raw form.  But there is another form, that which is given by custom and bias.  It should come as no surprise that, even today, most people, both men and women, still hold irrational biases that grant men more privileges than to women.  That bias is so strong that study after study have shown that women have to be demonstrably more competent and accomplished than men to even hold their own in many domains. (Look up the “Matilda Effect“.)

Privilege of this sort does not lie within the individual.  It lies in those who surround the individual.  It is granted automatically, by law, custom, or bias.  One cannot consciously disown such privilege since it is not within their control to bestow it upon themselves in the first place.

From privilege can, and usually does, come advantage.  It is what allows some people to move forward in their lives in an easier manner.  It also accumulates.  This property of accumulating advantage that comes from privilege is what ‘gender critical’ commenters are usually talking about when they state that MTF transwomen have “privilege”.  When those very same MTF transwomen read the word “privilege” and deny ownership of such, they are only thinking of their current loss of “privilege” due to transphobic bias, or, if they truly pass, of loss of “male privilege” wherein they are now subject to misogynistic bias.  But it is accumulated advantage that is paramount, because, if enough advantage has been accumulated, it can overcome transphobic or misogynistic bias, because advantage leads to further advantages.  (Look up the “Matthew Effect“.)

When someone is accustomed to having privilege and to accumulating advantage, it often engenders ‘entitlement’, the personal belief that such privileges that come from law, custom, or bias are ‘owed’ to them, or that they ‘earned’ them, that they are due to them because of a perceived sense of superiority.  It should come as no surprise that most men, accustomed as they are to socially granted privilege, fail to see their privilege over their female peers until it is painfully lost, as is the case with “late transitioning” MTF transsexuals losing “straight male privilege” as they become subject to homophobic/transphobic bias.  But even then, a substantial number of them fail to adjust to this loss, holding onto their entitlement, especially if they had previously accumulated enough advantage such that the loss of straight male privilege is overcome by compounding socio-economic advantage.

{Great comic strip exploring how socio-economic advantage accumulates and leads to entitlement.}

As an example of how accumulated straight male privilege, internalized bias, entitlement, and the failure to understand its presence, can be found in late transitioning MTF transsexuals, one only has to look at Caitlyn Jenner or Martine Rothblatt who openly touts that she is “the highest paid female CEO”.  Perhaps she can be a role model to the millions of girls who would look to emulate her success?  That is to say, that they should all become straight married men, father children, and climb the corporate ladder, accumulating advantage conferred by straight male privilege?  Or perhaps exclusively androphilic, gender atypical, MTF transkids can do so?   NOT!!!

Well known and respected gender therapist, Dr. Anne Vitale, noted this internalized bias and tightly held sense of entitlement in one of her essays on the phenomena,

“One of the most interesting aspects I have found in my work with genetic males struggling with deep-seated gender dysphoria is ingrained sexism. Although it would seem to be completely out-of-place in this population, the fact that it is present and present almost exclusively in genetic males tells us a great deal about how some men feel about femininity and about aspects of the nature of gender dysphoria. As a general rule, the men I am speaking about present for therapy appearing decidedly male, often to the point of wearing full beards. In addition, they are more often than [Group One transsexuals] to present [as] married, to have children, and to have never considered having a homosexual experience. … There are those that think that what women do — those social behaviors that differentiate them from men — are frivolous and unimportant. Indeed, there are those who take this belief to the point where they feel that women are less than men and are embarrassed over wanting to be like them. Interestingly, these people have no trouble at all with wearing very feminine apparel — as long as they can do it in complete privacy or with the above mentioned male bravado. … Perhaps the most insidious form of sexism resides in the gender dysphoric male who has attained a highly respected position in a male dominated profession. These people routinely tell me that although women are now allowed a certain professional tolerance, the real players are still men.”

Vitale also noted that these late transitioning (universally gynephilic) transsexuals clearly understood that they would be losing their socially conferred straight male privilege should they transition,

“As the number of people who transition on the job grows, they get to see firsthand how public respect between men can quickly turn into private ridicule. Some individuals have even confessed to having participated in sexist jokes as a way to divert even the remotest suspicion from themselves. These people face the very real prospect of becoming outsiders, left to wither on the corporate vine. Given these seemingly unacceptable obstacles, many gender dysphoric males unconsciously accept certain male driven notions about women in an effort to purge the need to be female out of their mind.”

This potential loss of privilege is weighed against the personal benefits of transition, taking into account their already accumulated advantages.  This leads to the phenomena of very advantaged, higher socio-economic status (SES) gender dysphoric autogynephilic MTF transgendered individuals being more likely to transition than those with only moderate SES.  However, heterosexual and male privilege is not the only source of privilege or advantage, others include ethnicity (race/color, etc.), class, and education.  That is to say, that we don’t all start out with the same advantages.  Of course, those with absolutely nothing to lose… those who do not, nor ever did, enjoy straight white male privilege,  or accumulated advantage, poor and homeless “homosexual” transsexuals, both MTF and FtM, of color, whose early gender atypicality is well noted by parents, teachers, and peers alike, do not weigh loss of a privilege that was never theirs.  This is why in the Western countries, we find that most autogynephilic transwomen are white, middle-class, better educated while we find that exclusively androphilic MTF transsexuals (transkids) are more likely black, asian, or hispanic from poor families.

Dr. Vitale, in another essay, contrasted MTF transkids, whom she dubbed “Group One (G1)” type transsexuals, as not exhibiting this presumption of male (straight or otherwise) privilege and entitlement,

“As a psychotherapist I have found female identified males (G1) to be clinically similar to male-identified females (G2). That is, individuals in both groups have little or no compunction against openly presenting themselves as the other sex. Further, they make little or no effort to engage in what they feel for them would be wrong gendered social practices (i.e., the gender role assigned at birth as the basis of authority).”

Gender atypicality, especially notable femininity (disparagingly labeled “effeminacy”) in males, makes most people very uncomfortable, leading to less cooperation and social opportunities.  That is to say, that such individuals are granted less privilege, due to conscious or unconscious bias.  Whether that bias is greater or lesser than the privilege that may or may not be automatically conferred because that individual is male is likely to vary by individual and by the relationship between the individual and their social circle.  But, in many circumstances, this bias against them as feminine persons and gender atypicality/homosexuality far outweighs any potential male privilege, as attested by how many such individuals are disowned by even their own families to become homeless as teenagers.

Thus, for such gender atypical individuals who are contemplating alternatives, the privilegepossibility of passing as a member of the opposite anatomic sex can be very appealing.  But here, the ability to actually pass, really and truly pass, for years on end, with one’s neighbors, co-workers, peers, etc. is carefully evaluated; because, for non-autogynephilically motivated individuals, failing to pass will not grant them part of what they desire, surcease from bias.  Thus, passibility is a necessity for most “homosexual” transsexuals.  While passing as non-transsexual and non-gender-atypical women reduces bias, it does not grant “privilege” in the same sense that being perceived as a gender typical, straight male does.  Thus, attributing “passing privilege” to exclusively androphilic “young transitioners” in the manner that autogynephilic “late transitioners” and part-time cross-dressing transgender males often do, is dubious at best, and an example of autogynephilic projection of a false privilege at worst.  Worse, those who have become accustomed to equating possessing privilege with entitlement, falsely project onto such passable (especially if attractive as well) young transitioning MTF transsexuals the belief that they see themselves as “better than” gynephilic late transitioners, for whom the ability to pass has far less weight on their decisions regarding transition.  As the authors of the transkids.us website put it,

“This kind of perception is very common amongst transsexuals who are motivated by autogynephilia and the desire to acquire femininity and is typical of how hsts issues are re-interpreted within a transsexual context which has meaning to autogynephilic transsexuals and not to homosexual transsexuals.  In the often somewhat oddly “reversed” context of autogynephilic narrative, femininity is redefined in terms of status and hierarchy, as a personal goal and not as a connected social history. Casting transkids as “privileged” because they are defined socially as feminine is a reversal of how things work in the non-transsexual world where femininity grants less social privilege, not more. In a paraphilic value system where femininization is the objective then it can be seen how those who are spontaneously feminine would be considered fortunate but the relationship of homosexual transsexuals to concepts of “passing”, attractiveness and femininity are simply very different from those of autogynephilic transsexuals. Being a member of a very devalued social class from a very young age is not a privilege, it is a huge social liability.”

While femininity in boys is near universally reviled, mild “tomboyishness” in girls is tolerated or even encouraged.  However, extreme masculinity in girls and especially maturing girls and women, is equally disquieting to many.  Here, the ability to pass as straight, gender typical men, may and does confer some privilege, and if one transitions young enough, they may be able to accumulate advantages from it.

Further Reading:

Passibility differences between transsexual types

Differences between androphilic vs. non-androphilic transwomen, passing, and transition decision-making.

Exploring transsexuals stereotypes and how they reveal differences in privilege, socio-economic status, and transition decision-making

Exploring data regarding ethnicity vs. MTF transsexual types in New York City.

Exploring Dr. Anne Vitale’s clinic descriptions and contrasts between transsexual types.

References:

Anne Vitale, “The Gender Variant Phenomenon–A Developmental Review” http://www.avitale.com/developmentalreview.htm

Vitale, Anne, “Sexism in the Male to Female Transsexual”  1997
http://www.avitale.com/MTFSexism.htm

Charlotte Alter, What Transmen See That Women Don’t, Time Magazine
http://time.com/transgender-men-sexism

 


 

Fun Reading:

All the Stars are Suns ebook completeSincerity Espinoza didn’t go looking for trouble, it found her. All she wants out of life is the chance to go to the stars but she is caught in a web of misunderstandings, political & legal maneuvering, and the growing threat of terrorist plots by religious fanatics. She has a secret that if found out too soon could mean not only her own death but the ruin of the hope for humanity ever going to the stars. But even amidst momentous events, life is still about the small moments of love, laughter, and sadness.   Available as an ebook at Amazon and Kindle Unlimited.

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