demarcation of space

anonymous asked:

i'm sorry you're getting a bunch of gatekeepers coming after you. i'm agender, and butch. not a woman (or a man), not a lesbian... but butch. so thank you for standing firm, i really appreciate you and i hope you don't let them get you down.

I will defend to the death the right of members of the LGBTQ community to own our experiences. I’m not… old per se, but I’m definitely old enough to remember when there weren’t commonly accepted words for what I am. And I grew up in the middle of the first LGBTQ synagogue in the US– I had role models, I had people who accepted me and shared information with me and were willing to help me figure myself out. I was exposed to the community’s vocabulary early and often, and it was still complicated as fuck to figure out.

Butch/Femme dynamics were a clearly demarcated space for me to figure out what the actual fuck was going on with my sexuality and with my body. It’s an identity I can’t put away, because my experience of my masculine gender is inextricably tangled with my understanding of it as a non-male and lbpq experience.

Nonbinary, agender, bigender– the words didn’t exist for me as a kid and young teen. Butch DID.

If someone sees my comments and knows that there are LGBTQ people who aren’t going to try shoving them into the cold, heterosexual world for identifying the wrong way, then I’m doing my job.

ugh i’m sorry to talk abt this but i was just talking to phoebe about this re: smith and it’s like. as a trans person. you don’t need to make your language intentionally vague and meaningless when you’re trying to demarcate a community space in order to acknowledge that you’re aware that some people have complicated identities and relationships to gender. like if you’re nonbinary and don’t feel comfortable being in a space described as a womens space then you shouldn’t be there! it’s okay to say “this is a women’s space” or “this is a space for gay men” and let individual people decide whether they belong in that space. you can say “and trans people are welcome here” if you want to clarify that but you don’t need to come up with these complicate phrases like “aligned” and “identified” in order to signal that you know that trans people exist.

An Introduction to Banishing Rituals

by Phil Hine

If I had a £1 for every person I’ve met over the years who’s said, “oh I don’t bother with banishing rituals” - and then wondered why they started to have problems with their magic - I’d probably have, er..well enough money for a meal in a decent London restaurant. A Banishing Ritual is one of the first practical exercises that you should learn in magic (in my view, anyway), and by doing so, you can save yourself a lot of trouble later on.

Banishing is also known as Centering, which in many respects, is a more accurate term for the exercise.

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While dependent on specific historical contexts, we can say that for the state, identity can be understood as the outcome of exclusionary practices in which resistant elements to a secure identity on the ‘inside’ are linked through a discourse of 'danger’ with threats identified and located on the 'outside.’ This outcome of this is that boundaries are constructed, spaces demarcated, standards of legitimacy incorporated, interpretations of history privileged, and alternatives marginalized.
—  David Campbell, Writing Security: United States Foreign Policy and the Politics of Identity (Revised Edition)

anonymous asked:

Hi. I've seen some of your posts on trans activism and radical feminism, and I was wondering what your opinion on trans men (female-to-male transsexuals) is. Lots of people talk about trans women (male-to-female) and women's spaces but I don't really hear too many opinions about the other side of things.

Hi lovely.

I’ll preface this by being absolutely clear that I believe gender is an inherently oppressive social construct which privileges males at the expense of females, and therefore needs to be abolished, not expanded. The expansion of gender allows only those with the capacity to escape the roles they have been assigned in accordance with their physical sex to do so - this does not include the vast majority of women worldwide. Moreover, although that escape is predicated on an individual’s refusal to identify with the gender roles assigned to their biological sex, which on the surface seems progressive, it is achieved through the refusal of biological sex itself. This reinforces the archaic idea that our sex determines our identity and behaviour, and is thus something which must itself be altered if what it communicates about our identity does not cohere with the ways in which we experience and wish to present ourselves.
For those women who do not wish to deny our own biological sex or those elements of our identity which have been labelled ‘feminine’ in social discourse, this narrative of transgenderism provides no way to fight against our oppression by males. And distressingly, critique of this narrative, and critique of identity politics which ignore the ways in which privilege and socialisation intersect and allow born males to identify themselves into female spaces with a total disregard for the protests of women who find this behaviour threatening and marginalising, has made many women targets for a hateful and aggressive backlash both from the trans community and their ‘progressive’ allies.

Nevertheless, while I disagree with both transgender theory and the tactics and privileges demanded by the movement, I believe that the experience of being trans is an understandable response to the rigid oppression imposed by gender. When your identity is completely alternate to that which has been assigned to you, it is understandable that anyone would seek a way to escape the behaviours and roles they are expected to follow in order to safely represent themselves in the way that makes the most sense to them.
In the context of a gender binary or spectrum, choosing to identify with an alternate gender makes sense, even though this process reinforces the same reality on a social level that the individual is transitioning to escape.
So, although I see transgenderism as a dangerous ideology which is harmful to women, for as long as there are people it helps and who face transphobia and other dangers associated with their transition, I will support those people and their right to protection and happiness in themselves.

That right does not come before the right of women to freedom from our oppression. It does not mean women’s spaces can be invaded, or that our discourse and solidarity around issues specific to female biology can be appropriated or negated in the name of an end to ‘vagina-centric’ feminism. Vagina-centrism is at the core of feminism because our vaginas, our female-sexed bodies, are at the root of our oppression.

In light of this, my stance on trans men is fairly inclusive. Any individual born female and raised in a feminine role will have experienced and remain under the ongoing threat of being oppressed as women. This could mean

  1. Struggling with their socialisation into an oppressed class and the personal histories this entails for them
  2. The potential for their bodies to be legislated against (eg. anti-abortion laws) or unprotected (eg. lack of funding provided for, or awareness of, female-specific illnesses)
  3. Their likelihood of being harmed by males on the basis of their birth sex, regardless of the way they currently present themselves

Trans men don’t stop being relevant to or represented by feminism simply because they no longer identify with the category of ‘woman’, because their oppression does not stop there, and they are equally as deserving of protection and representation as all other women.
(To be clear, I would never force someone to engage with feminism if they honestly felt it would be harmful or triggering to them. This isn’t some kind of gloating entrapment ‘you’ll never be free of womanhood’ speech - it’s simply a recognition that oppression is ongoing, cumulative and sex-based, and a reminder that should any female need help on those grounds, feminism should represent them.)

The sole qualifier to that representation is that it ought to take place in clearly demarcated spaces. Just as many women find the presence of those born male to be threatening in spaces which are supposed to be safe, just as that presence can have a chilling effect on our capacity to speak and organise to resist our oppression, so, similarly, the presence of individuals representing themselves as male - and claiming the privileges and characteristics allocated to that gender - may be threatening to women.

This doesn’t have to mean we can’t all be represented, or work together. But a respect for boundaries and the safety of others is crucial. There are countless ways this could be achieved. Trans-specific (shared or separated according to perceived gender), female-sex specific, and female-sexed-and-identifying specific spaces could easily work together, with liasons sharing information each group was comfortable giving out. This would allow for the formation of collaborative spaces that focused more on working together than resenting each other for also requesting spaces that can keep us safe and allow us to focus on the specific lived experience of being either female or trans.

Anyway. I’m still learning. But I’m hopeful, too.

I have legit been thinking about this post all day. So here’s a bit of sculptor!Adam college AU. I think there’s probably actually a whole story in this that I may flesh out and post properly later, but this is what I’ve got for the foreseeable future. 

Ronan shows up in the lobby of the Visual Arts Building at 6:15 on the dot as promised. He’d only taken a light amount of ribbing from Gansey as he left, but he thinks that had more to do with the barista Gansey had been making doe eyes at for the last hour than the amount of hilarity inherent in the whole scenario. The scenario itself is utterly hilarious. Ronan Lynch: model. He needs to remember to threaten Gansey with a slow, painful death if Declan ever finds out.

He looks around quickly and doesn’t see anyone. Ronan’s never spent any time in this building, so he wanders down the corridor, taking in the bits of student art hung from the ceilings and walls and installed along the floor. He turns a corner around a large red metal sculpture that looks like macaroni kama sutra and finds Adam tucked up under one of the arms, cross-legged and sketching in a notebook.

The light from the setting sun is coming in through the floor-to-ceiling windows of the hallway and painting everything in reds and oranges. It makes the statue more garrishly red and Adam a burnished gold. His skin and hair are glowing with it, and the brightness reflecting up at his face from the white of the paper casts him as otherworldly. Ronan thinks that perhaps their roles should be reversed. Surely this beautiful boy with his high cheekbones and graceful frame should be the angel and Ronan should be the lowly human sculptor looking for a muse. 

Except Ronan’s talents don’t lie in his hands. His talents lie in words, but only the words of dead languages. That’s another part of his life that is hysterical, since he’s so dreadful with words in his mother tongue.

He crosses his arms, scuffs his boot against the tile of the floor noisily, and laces his voice thick with annoyance. “I’ll just strip down right here, shall I?”

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