#anti trans exclusion | Explore Tumblr Posts and Blogs

azuremist · 2 years

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A message to Twitter users coming to tumblr: a message from your local duel-hellsite citizen

So, I’ve seen a ton of Twitter users talking about making and sharing their new tumblr blogs, to escape Elon Musk’s “anti censorship” bullshittery. First of all: welcome! I know it’s looking bleak over there; especially for trans people. But, now that you’re here, I’m here to tell you all about tumblr etiquette, how this website works, and how it’s different from Twitter. Because you can’t come onto here acting like it’s Twitter, lest The Beast get to you.

First, here are a small handful of tips and tumblr facts!

Your likes and who you are following are automatically set to public. You can make them private in your settings!

You can block tags from the settings, too.

There are lots of bots on here. If you’re not careful, you could be mistaken for one! The main way you can avoid this is changing your icon and header from the defaults. Adding a bio helps too!

You can queue and schedule posts so that your account posts throughout the day.

Like Twitter, tumblr has a radical feminist and TERF problem. However, they’re pretty easy to spot. There are lots of guides out there to help you learn how to spot tumblr TERFs!

Tumblr, for the most part, does not have any celebrity or brand accounts.

Your tumblr follower count is private.

You can have multiple accounts with the same email, and they’re very easy to switch between! These are called “sideblogs”.

Your main page is not a “timeline”. It is a “dashboard”!

You can have a custom desktop theme using HTML! Think like ye olde MySpace days. There are tons of pre-made tumblr themes available, if you’re not already proficient in HTML; including free ones!

Now, let’s talk tumblr etiquette and how it’s different from Twitter. You’re a tumblr user now! It’s time to start acting like it!

Don’t just like posts. They don’t increase visibility whatsoever. The way that you can help posts that you like is reblogging them to your blog. Especially for art!

We don’t say “oomfs” or “oomfies”. Just “mutuals” is fine, thanks!

Adding onto a post with pointless comments is frowned upon. If all you have to say is “this is so true,” or something else to that effect, you should put that in the tags of your reblog.

Most people don’t have carrds or rentries on here. Some of us do, but it’s not an obligation like it is for Twitter.

Similarly, we don’t censor words like “die” and “death”. Posts about wanting to brutally murder people in power go viral all the time, and it’s completely allowed. I’m serious! Enjoy your newfound freedom!

Blocking isn’t a big deal here. Get rid of any weird notion you have that morality is linked to blocking certain people.

But lastly, and most importantly:

Drop your discourse at the door.

If you try to post about most of the things that Twitter users discourse about, you will be laughed off the site. Especially Twitter LGBT+ discourse. Posts actively mocking topics of Twitter discourse go viral on here regularly.

Tumblr has mostly healed since its discourse-ridden days, and it’s now much more chill. Of course, discourse still happens, but it is so easy to avoid now. For a lot of us, tumblr is the last pleasant social media site left, so don’t ruin it.

Here is a list of discourse-related things that tumblr users don’t do:

Most of us don’t do callout posts, unless it’s something actually serious (like that one blog that had a human slave).

Everything that you heard on Twitter was “exclusive” to certain LGBT+ groups is used by just about everyone on here. Bi women use the double venus symbol on here. You’ll just have to learn to live with that.

In particular, I want to emphasize how much we don’t do flag discourse. To the point that somebody caring about flag discourse of any kind is how we tend to identify an ex-Twitter user.

On here, you will never have to see another slur discourse post again, unless you actively seek it out.

You’re free.

You’re welcome. And enjoy your time on here! If you have the time, please consider watching StrangeÆons’ Tumblr Etiquette Manual on YouTube, as well.

#elon musk #twitter #tumblr culture #tumblr #azure does a thing

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txttletale · 6 months

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( i want to preface this by saying that im coming from a place of genuine confusion and wanting to learn, and if i say something rude please let me know/it is definitely not my intention ! ) i understand if you don't respond, but i'm kind of confused about the "being uncomfortable with incest/cnc/age-play (shortened to ICA for the purpose of this ask) kinks" is queerphobic post. in my own personal experience both online and offline, cishet couples where the woman calls her partner daddy are seen as cringey/uncomfortable. every person i've met who watches game of thrones has been made uncomfortable by the incest/doesn't support it. while i agree with the fact that kink is private business, i don't think the arguments provided are solid enough to say that being anti-ICA is exclusively queerphobic...? i feel like it more so has to do with structured discomfort. i do understand/agree that transfems are definitely under more scrutiny when it comes to kinks and fetishes, but i'm not sure if correlation equals causation here.

there is a huge jump between 'being uncomfortable' and the type of treatment that trans women online who are into Problematic Kinks™ get. nobody is asking you, personally, to be comfortable with everyone's kinks. my point is less that people are 'comforable' with the aformentioned mass-culture cishet expressions of these kinks, but that uncomfortable or not they do not respond to them with targeted mass sexual harassment, exile and ostracization from communities, and co-ordinated social murder campaigns. the cishet girl who calls her boyfriend daddy might be considered 'cringe' but she is not considered a dangerous predator who thousands of strangers need to be warned about and shown her private sexts so that everyone knows what a dangerous predator she is.

#ask

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opencommunion · 5 days

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one reason (white) queer people misuse the term homonationalism is that they see queerness (or whatever you want to call it) as naturally disaffiliated with the US empire. so they understand homonationalism as a divergence from a natural mutual antagonism between queerness and empire. they talk about homonationalism as if it's an exclusively "normie gay" project, and as if it's a divergence from, rather than a consequence of, the overall trajectory of western lgbtqia+ politics. ironically it’s that self-exceptionalization by the queer, on the basis of their queerness, that imbricates them in homonationalism. they produce themselves as a homonationalist subject, and reproduce homonationalism, every time they articulate their queerness as individualized freedom. and Puar actually anticipates all of this in her original theorization of homonationalism in Terrorist Assemblages, and that's why it really helps to go to the text instead of osmosing queer theory solely through tumblr posts (esp when tumblr is so white and the queer theorists are not): "Some may strenuously object to the suggestion that queer identities, like their 'less radical' counterparts, homosexual, gay, and lesbian identities, are also implicated in ascendant white American nationalist formations, preferring to see queerness as singularly transgressive of identity norms. This focus on transgression, however, is precisely the term by which queerness narrates its own sexual exceptionalism.

While we can point to the obvious problems with the emancipatory, missionary pulses of certain (U.S., western) feminisms and of gay and lesbian liberation, queerness has its own exceptionalist desires: exceptionalism is a founding impulse, indeed the very core of a queerness that claims itself as an anti-, trans-, or unidentity. The paradigm of gay liberation and emancipation has produced all sorts of troubling narratives: about the greater homophobia of immigrant communities and communities of color, about the stricter family values and mores in these communities, about a certain prerequisite migration from home, about coming-out teleologies. We have less understanding of queerness as a biopolitical project, one that both parallels and intersects with that of multiculturalism, the ascendancy of whiteness, and may collude with or collapse into liberationist paradigms. While liberal underpinnings serve to constantly recenter the normative gay or lesbian subject as exclusively liberatory, these same tendencies labor to insistently recenter the normative queer subject as an exclusively transgressive one. Queerness here is the modality through which 'freedom from norms' becomes a regulatory queer ideal that demarcates the ideal queer. ... I am thinking of queerness as exceptional in a way that is wedded to individualism and the rational, liberal humanist subject, what [Sara] Ahmed denotes as 'attachments' and what I would qualify as deep psychic registers of investment that we often cannot account for and are sometimes best seen by others rather than ourselves. 'Freedom from norms' resonates with liberal humanism’s authorization of the fully self-possessed speaking subject, untethered by hegemony or false consciousness, enabled by the life/stylization offerings of capitalism, rationally choosing modern individualism over the ensnaring bonds of family. In this problematic definition of queerness, individual agency is legible only as resistance to norms rather than complicity with them, thus equating resistance and agency.

... Queerness as automatically and inherently transgressive enacts specific forms of disciplining and control, erecting celebratory queer liberal subjects folded into life (queerness as subject) against the sexually pathological and deviant populations targeted for death (queerness as population). Within that orientation of regulatory transgression, queer operates as an alibi for complicity with all sorts of other identity norms, such as nation, race, class, and gender, unwittingly lured onto the ascent toward whiteness. ... To be excused from a critique of one’s own power manipulations is the appeal of white liberalism, the underpinnings of the ascendancy of whiteness, which is not a conservative, racist formation bent on extermination, but rather an insidious liberal one proffering an innocuous inclusion into life."

Jasbir K. Puar, Terrorist Assemblages: Homonationalism in Queer Times (2007)

#library #imperialism

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genderkoolaid · 5 months

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there is btw, A LOT to be said abt how theres only one big leftist video essayist who is transmasc or adjacent. like the transmasc erasure in the leftist youtube space is RAMPANT

Oh GOD yeah.

And necessary statement of "transfems are marginalized and their inclusion is equally vital to transmascs and unaligned people, and they also experience a ton of exclusion and abuse in leftist creative spaces."

That being said, I feel like so often people just don't even recognize the absence of transmascs because of the masculinity/manhood. Like there are people who care about diversity and inclusion will make sure they talk about transfem history, promote transfem creators, and I don't think its out of malice, or even done consciously, but they think that transmascs don't need that same care because well. They're men, right?

& that's half of transmasc erasure. One half is erasing the manhood/masculinity (misgendering), but the other half is erasing the transness and acting like transmascs have the exact same positionality as cis men, and transmascs are essentially exchangeable with cis men. Our unique needs are not considered. When your feminism is fundamentally cissexist, you view it as "trans women are women and its important to support women creators." And again, I don't think this is always done consciously, but on some level people think "trans men are men, and men don't need to be promoted as much." Its ciswashing transmasculinity so that ATM isn't exposed and talked about in leftist spaces.

Its fucking wild when you start seeing transmasc absence as the presence of erasure, and you watch all these otherwise accepting people who put effort into promoting marginalized voices, to whom the absence of transmascs in their spaces and work is completely invisible. And when you point it out, people will come up with arguments like "I guess transmascs don't care that much about [x]?" instead of imagining that it might be because of systemic anti-transmasculinity. The reasoning for a lot of people is always that it must somehow be transmascs' fault that they aren't represented.

#m.#ask box

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abtrusion · 1 month

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Tranny Tango

There's a man on the sidewalk, looking over, then up to see me walking past. He stops in his tracks and stutters back and forth, his read || reaction to me flickering between upstart woman // taller man || hold ground // make space, glitching him in place. When I step off the sidewalk and into the grass, he sheepishly passes me by without a word.

I'm interested in the everyday glitches, the double-takes, the way "everybody is just a little bit disgusted by you," what Susan Stryker calls 'monstrosity' and more than that, the casual experience of being a gaping hole in the gendered world. Stryker attributes this monstrosity to the idea that medical transsexuality, more than any other form of transgenderism, "represents the prospect of destabilizing the foundational presupposition of fixed genders." She takes anti-trans feminists at their word, assuming that their hate stems from some abstract gender trouble that transsexuals pose to female spaces, and her solution is a near-complete identification with that trouble. We can do better. This monstrosity, this glitching, is not just a downstream consequence of spectacular interruptions to some abstract 'fixed genders.' It is certainly not dependent on some unique threat posed by medicalization. It exists through instinctive disgust and constant little glitches in the social infrastructure that is gender, an uneasy response to an uncanny bricolage of the building blocks of gendered life.

Escaping the Cisgender Gaze

The classic trans encounter is to see a visibly transfeminine person out on the street, or as an escort, or in some carefully-curated performance piece, and to realize that gender is a lie. This is part of the utility of transmisogyny, which renders people both constantly accessible and utterly exemplary, and in turn this casts transmisogyny itself as spectacular exclusion instead of a slow social and economic death that sometimes spikes, particularly with multiply marginalized subjects, into horrific violence.

This singularization of transfeminine life and oppression (particularly with trans women of color) through suicide and murder statistics renders both trans life and pain spectacular and implicitly places one as a 'natural' consequence of the other. We need to seriously inspect the many interactions between non-passing transfem people and cis people which do not end with one of them dead. One way to start is Sandra Lee Bartky's understanding of hegemonic femininity as a disciplinary practice.

Femininity as Disciplinary Practice

As the lesbian separatists of the 1970s and 80s intensified the work of rooting out patriarchy from their spaces, they began to discover that nothing was sacred: nearly all everyday social activities were shaped by gender. As Bartky argues, the 'imposition of such discipline on female identity' influences every second of every day:

Iris Young observes that a space seems to surround women in imagination that they are hesitant to move beyond: this manifests itself both in a reluctance to reach, stretch, and extend the body to meet resistances of matter in motion—as in sport or in the performance of physical tasks—and in a typically constricted posture and general style of movement. In an extraordinary series of over two thousand photographs, many candid shots taken in the street, the German photographer Marianne Wex has documented differences in typical masculine and feminine body posture. Women sit waiting for trains with arms close to the body, hands folded together in their laps, toes pointing straight ahead or turned inward, and legs pressed together. The women in these photographs make themselves small and narrow, harmless; they seem tense; they take up little space. Men, on the other hand, expand into the available space; they sit with legs far apart and arms flung out at some distance from the body. Most common in these sitting male figures is what Wex calls the “proffering position”: the men sit with legs thrown wide apart, crotch visible, feet pointing outward, often with an arm and a casually dangling hand resting comfortably on an open, spread thigh. …in a way that normally goes unnoticed, males in couples may literally steer a woman everywhere she goes: down the street, around corners, into elevators, through doorways, into her chair at the dinner table, around the dance floor. The man’s movement “is not necessarily heavy and pushy or physical in an ugly way; it is light and gentle but firm in the way of the most confident equestrians with the best trained horses.”

Bartky concludes that, between behavior and makeup and skin-care, these disciplinary practices "produce a 'practiced and subjected' body, that is, a body on which an inferior status has been inscribed,” and that "the practices that construct this body have an overt aim and character far removed, indeed, radically distinct, from their covert function;" that is, she claims that gender is everywhere, that it is power, and that cisgender women are structurally made unaware of this connection.

What does this mean for transfeminine experience? First, as seen in the sidewalk example we started with (so chosen precisely because of how fucking boring it is), the abstract 'genderfuck' of transfeminine existence congeals into actual examples in the context of gender-as-infrastructure. Gender is a crossing-guard, a gatekeeper, a reviewer -- it performs social functions, all the time, which glitch and shake in our presence. Transmisogyny is not necessarily vitriolic rage at 'boundary-breakers,' it can also just be the passive exclusion of a person whose existence causes a few too many little frictions.

As we've noted, the singularization of transfeminine life makes non-spectacular trans life impossible for cis people to understand, leading to a constant current of disgust/disdain that accompanies their more exciting bouts of transmisogyny. One major inlet to this current is social friction, the way that non-passing transfems are structurally prevented from using social/visual gender infrastructures to do everyday things. The second inlet, which I will discuss in the next section, is the unease provoked by the negotiations transfems take to navigate gendered systems despite this breakage, making small corrections which are ignored, must be ignored, leaving only the horrible lingering fear that they're better at this gender thing than you.

Gender work

Because transfemininity makes no sense from a vulgar gender-power perspective, cis people generally view transfeminine people as either unwitting 'dupes' of gender or as spectacular hyper-aware gender predators, as seen across the HSTS/AGP split, the dead tranny/serial killer media split, the 'scheming eunuch' archetype, and the binarization of transfem identity in queer spaces. But because cis people also generally want to assume that they're talking to someone that isn't an evil serial manipulator, personal interactions encourage and enforce the good tranny archetype, which demands absolute suppression of any sort of informed gender negotiation. This archetype is impossible to fulfill because of the systematic failure of social gender-power infrastructure to account for transfeminine people, which demands some degree of semi-intentional gender work to fill in the gaps.

Fortunately, this work will basically never be understood as such by well-meaning cis people because of transmisogyny, so you don't have to be /super/ subtle about it. Unfortunately, ignoring this transfeminine gender work takes a lot of effort on the part of cis people, particularly if they also have had to perform reparative gender work because of trans-adjacent conditions (divorce, infertility, lesbianism, PCOS). The invisible work cis people must make to keep themselves separate from transfeminine people is then associated with our presence, most clearly articulated in Janice Raymond's lament that transsexual lesbians are feeding "off woman’s true energy source, i.e., her woman-identified self" -- our proximity alone demands intense effort to keep cis gender negotiations distinct from trans ones, growing frustrations that feed the slow current of transmisogyny.

Even if a cis person successfully suppresses their understanding of transfeminine gender work, for folks within queer & women's spaces, this itself leads to a horrible looming anxiety because people in these spaces usually pride themselves on having a full consciousness of gender, and we're a pretty notable exception to that. These anxieties are then channeled into a constant fear of the bad tranny, manifested in the horrible trans woman that your cis queer initiators will tell you to stay far away from. But there is really not much of a difference between the shadowy machinations of the bad tranny and the gender work transfeminine people have to constantly perform to even exist within queer spaces, so transfeminine people are rendered constantly precarious.

What's so deliciously ironic about all this is that this is just a shallow repetition of the cis man // cis woman dyad! Archetypes like 'the poisoner witch' or 'the gossip' or 'the slut' have always been used as a reaction to negotiating power gained via the kitchen, or cloistered social activity, or sex, all routes that men could never understand as a direct consequence of their own gendered power -- so in response to this fear, these roles pilloried exemplary women to structurally terrify the population, but just as importantly to exonerate the rest of the female population, to let men pretend that these weren't tools that everyone was using, to pretend that heterosexual relationships were pure! Just as transfems serve the role of gay best friend^2 in gay mens' films, they serve the role of women^2 in queer spaces, constantly performing gender work which is simultaneously unknowable and terrifying to the cis majority, forcing periodic purges to pick out 'the bad ones' which temporarily exonerate the rest, letting the majority believe that the 'good tranny' actually exists: that mythical trans woman who is not semi-intentionally managing their gender presentation around you, the one you can fuck without worrying if she's just faking it, the one who is good and pure and radical and really, really boring. I have never met a non-passing trans woman like this, but I'm sure plenty of queer people have.

Conclusion

So there are two main forms of everyday experience that express and constitute transmisogyny. The first is the social friction inherent in being freak-gendered in a world that relies on gender to make people move and talk and shit correctly. The second is the friction between the gender awareness demanded of transfeminine people (none) and the practical result of transgendered living in the world. If you want to take some of this back to cis womanhood, I've been trying to reframe the marginalized position of womanhood in terms of articulation work -- that while women have always worked, that work has generally been rendered unreal, always carried out with a dream of not existing, turned into stage-setting for the real boys to grow up and come in and be breadwinners. In this context, our components look like 1) do gender work and 2) don't let it show, and the framing of transfeminine people as socially useless outcasts despite their constitutive role in social life via flexible labor starts to sound a lot like the making of a super-woman, like the mujerísima sometimes invoked in Latin American travesti activism. That sounds just about right. I will become a witch of witches, the lurking terror that eats astrologers, always and ever a little bit too real.

#transmisogyny

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mommyclaws · 4 months

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Is everyone willingly ignoring it or when are we going to realize this petty label discourse has always been rooted in misogyny. This started long before Bi Lesbians. Some of you are just too new or simply never paid enough attention to realize the history of this hatred of lesbians. Do any of you remember?

First it was "Butches aren't valid" because they were invading wlw spaces with their "masculinity"

Then it was moved onto: "Trans women aren't valid" because actually they were the ones invading wlw spaces with their "masculinity" The exact same arguement being used against cis women as well.

Then "Pan/Bi women aren't valid" because your attraction to men or anyone other than a woman doesn't belong in wlw spaces.

Then it was "Nonbinary lesbians aren't valid" because if you're "not a woman" by my definition you're invading wlw spaces.

"Asexual/Aro women aren't valid" because your lack of "real" attraction to women doesn't belong in wlw spaces.

"Lesboys aren't valid" because you are invading wlw spaces with your "masculinity"

"Bi/Pan lesbians aren't valid" because your attraction to men or anyone other than a woman doesn't belong in wlw spaces.

Oh wait? Where have we heard those last two before? Wasn't everyone arguing about those SAME issues with Butches/Trans wlw and Pan/Bi wlw?

Yes, exactly. Would any of you take ONE look back and realize this is only repetition of problems we have already decided don't dictate our identities?

They say, "You're not a real lesbian unless you do this and that and even if you do that you'll never be good enough." No matter what lesbains do, there will always be a problem. Why? Because this isnt about being a lesbian, this isnt about women, this is rhetoric started by terfs and it will never be anything more.

Sure, you can follow their rules to feel valid, but you'll never be good enough. You're an invader too because they'll sprinkle in little things to feed the insecurities and rules that THEY fucking created.

You're not a real lesbian unless you're a "gold star lesbain" meaning you've never dated or been attracted to a man. You're not a real lesbian unless you're feminine. You're not a real lesbian unless you hate masculinity.

Which is just translation for: You're not a real wlw unless you hate men and don't deviate from gender norms. And, WHO would've thought! Is exactly what terfs want.

They sink their claws into the newer generations because they don't remember what our community has had to go through, all they see is the fake issues created and they think it's a threat because they're being fed "This is what's valid and this is what's not" and it seems like it's never going to end because women being anything other than passive and simple with their identities are immediately taken as a threat to the community by those who are insecure and need to demand the exclusion of anyone who doesn't follow their rules to feel like theyre part of a group.

Anti-Bi/Pan Lesbians have become sheep because they only surround themselves with online discourse instead of the real issues LGBTQ people face and in their attempt to keep a "clean community" They're more unwelcomed than the people they tell to kill themselves. So caught up in fake problems others or themslves have made up that they fail to grasp the simplest of concepts: Labels DO NOT exist in real life. Labels are created to help people describe how they feel or identify. They are not and have NEVER been a final definition.

Labels are worn HOWever and WHENever the owner feels like it. They're not collars. They're not cages. You can't use them as such. You can't use them against us.

When? WHEN? When did we decide that a label- A WORD- matters MORE than the real life feelings that real life people are experiencing?

Why did we dehumanize the ability to feel attraction and expression?

#Been wanting to say this for a long ass time. when is this going to end. why does everyone hate lesboans freedom to express andlove #lesbian #wlw #misogyny #transphobia #biphopia #panphobia #aphobia #not warriors #mspec lesbian

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