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Trans Liberation: Beyond Pink or Blue
Author	Leslie Feinberg
Publisher	Beacon press
First published	1999
Source	https://transreads.org/trans-liberation-beyond-pink-or-blue/

Dedications

Dedicated with my love to the memory of revolutionary leader Dorothy "Dotty" Ballan who urged me to develop a vocabulary of persuasion

Rise like Lions after slumber

In unvanquishable number —

Shake your chains to earth like dew

Which in sleep hadfallen on you —

Ye are many — they are few.

PERCY BYSSHE SHELLEY

We Are All Works in Progress

The sight of pink-blue gender-coded infant outfits may grate on your nerves. Or you may be a woman or a man who feels at home in those categories. Trans liberation defends you both.

Each person should have the right to choose between pink or blue tinted gender categories, as well as all the other hues of the palette. At this moment in time, that right is denied to us. But together, we could make it a reality.

And that's what this book is all about.

I am a human being who would rather not be addressed as Ms. or Mr., ma'am or sir. I prefer to use gender-neutral pronouns like sie (pronounced like "see") and hir (pronounced like "here") to describe myself. I am a person who faces almost insurmountable difficulty when instructed to check off an "f" or an "m" box on identification papers.

I'm not at odds with the fact that I was born female-bodied. Nor do I identify as an intermediate sex. I simply do not fit the prevalent Western concepts of what a woman or a man "should" look like. And that reality has dramatically directed the course of my life.

I'll give you a graphic example. From December 1995 to December 1996, I was dying of endocarditis — a bacterial infection that lodges and proliferates in the valves of the heart. A simple blood culture would have immediately exposed the root cause of my raging fevers. Eight weeks of 'round-the-clock intravenous antibiotic drips would have eradicated every last seedling of bacterium in the canals of my heart. Yet I experienced such hatred from some health practitioners that I very nearly died.

I remember late one night in December my lover and I arrived at a hospital emergency room during a snowstorm. My fever was 104 degrees and rising. My blood pressure was pounding dangerously high. The staff immediately hooked me up to monitors and worked to bring down my fever. The doctor in charge began physically examining me. When he determined that my anatomy was female, he flashed me a mean-spirited smirk. While keeping his eyes fixed on me, he approached one of the nurses, seated at a desk, and began rubbing her neck and shoulders. He talked to her about sex for a few minutes. After his pointed demonstration of "normal sexuality," he told me to get dressed and then he stormed out of the room. Still delirious, I struggled to put on my clothes and make sense of what was happening.

The doctor returned after I was dressed. He ordered me to leave the hospital and never return. I refused. I told him I wouldn't leave until he could tell me why my fever was so high. He said, "You have a fever because you are a very troubled person."

This doctor's prejudices, directed at me during a moment of catastrophic illness, could have killed me. The death certificate would have read: Endocarditis. By all rights it should have read: Bigotry.

As my partner and I sat bundled up in a cold car outside the emergency room, still reverberating from the doctor's hatred, I thought about how many people have been turned away from medical care when they were desperately ill—some because an apartheid "whites only" sign hung over the emergency room entrance, or some because their visible Kaposi's sarcoma lesions kept personnel far from their beds. I remembered how a blemish that wouldn't heal drove my mother to visit her doctor repeatedly during the 1950s. I recalled the doctor finally wrote a prescription for Valium because he decided she was a hysterical woman. When my mother finally got to specialists, they told her the cancer had already reached her brain.

Bigotry exacts its toll in flesh and blood. And left unchecked and unchallenged, prejudices create a poisonous climate for us all. Each of us has a stake in the demand that every human being has a right to a job, to shelter, to health care, to dignity, to respect.

I am very grateful to have this chance to open up a conversation with you about why it is so vital to also defend the right of individuals to express and define their sex and gender, and to control their own bodies. For me, it's a life-and-death question. But I also believe that this discussion will have great meaning for you. All your life you've heard such dogma about what it means to be a "real" woman or a "real" man. And chances are you've choked on some of it. You've balked at the idea that being a woman means having to be thin as a rail, emotionally nurturing, and an airhead when it comes to balancing her checkbook. You know in your guts that being a man has nothing to do with rippling muscles, innate courage, or knowing how to handle a chain saw. These are really caricatures. Yet these images have been drilled into us through popular culture and education over the years. And subtler, equally insidious messages lurk in the interstices of these grosser concepts. These ideas of what a "real" woman or man should be straight jacket the freedom of individual self-expression. These gender messages play on and on in a continuous loop in our brains, like commercials that can't be muted.

But in my lifetime I've also seen social upheavals challenge this sex and gender doctrine. As a child who grew up during the McCarthyite, Father-Knows-Best 1950s, and who came of age during the second wave of women's liberation in the United States, I've seen transformations in the ways people think and talk about what it means to be a woman or a man.

Today the gains of the 1970s women's liberation movement are under siege by right-wing propagandists. But many today who are too young to remember what life was like before the women's movement need to know that this was a tremendously progressive development that won significant economic and social reforms. And this struggle by women and their allies swung human consciousness forward like a pendulum.

The movement replaced the common usage of vulgar and diminutive words to describe females with the word woman and infused that word with strength and pride. Women, many of them formerly isolated, were drawn together into consciousness-raising groups. Their discussions — about the root of women's oppression and how to eradicate it—resonated far beyond the rooms in which they took place. The women's liberation movement sparked a mass conversation about the systematic degradation, violence, and discrimination that women faced in this society. And this consciousness raising changed many of the ways women and men thought about themselves and their relation to each other. In retrospect, however, we must not forget that these widespread discussions were not just organized to talk about oppression. They were a giant dialogue about how to take action to fight institutionalized anti-woman attitudes, rape and battering, the illegality of abortion, employment and education discrimination, and other ways women were socially and economically devalued.

This was a big step forward for humanity. And even the period of political reaction that followed has not been able to overturn all the gains made by that important social movement.

Now another movement is sweeping onto the stage of history: Trans liberation. We are again raising questions about the societal treatment of people based on their sex and gender expression. This discussion will make new contributions to human consciousness. And trans communities, like the women's movement, are carrying out these mass conversations with the goal of creating a movement capable of fighting for justice — of righting the wrongs.

We are a movement of masculine females and feminine males, cross-dressers, transsexual men and women, intersexuals born on the anatomical sweep between female and male, gender-blenders, many other sex and gender-variant people, and our significant others. All told, we expand understanding of how many ways there are to be a human being.

Our lives are proof that sex and gender are much more complex than a delivery room doctor's glance at genitals can determine, more variegated than pink or blue birth caps. We are oppressed for not fitting those narrow social norms. We are fighting back.

Our struggle will also help expose some of the harmful myths about what it means to be a woman or a man that have compartmentalized and distorted your life, as well as mine. Trans liberation has meaning for you—no matter how you define or express your sex or your gender.

If you are a trans person, you face horrendous social punishments — from institutionalization to gang rape, from beatings to denial of child visitation. This oppression is faced, in varying degrees, by all who march under the banner of trans liberation. This brutalization and degradation strips us of what we could achieve with our individual lifetimes.

And if you do not identify as transgender or transsexual or intersexual, your life is diminished by our oppression as well. Your own choices as a man or a woman are sharply curtailed. Your individual journey to express yourself is shunted into one of two deeply carved ruts, and the social baggage you are handed is already packed.

So the defense of each individual's right to control their own body, and to explore the path of self-expression, enhances your own freedom to discover more about yourself and your potentialities. This movement will give you more room to breathe - to be yourself. To discover on a deeper level what it means to be your self.

Together, I believe we can forge a coalition that can fight on behalf of your oppression as well as mine. Together, we can raise each other's grievances and win the kind of significant change we all long for. But the foundation of unity is understanding. So let me begin by telling you a little bit about myself.

I am a human being who unnerves some people. As they look at me, they see a kaleidoscope of characteristics they associate with both males and females. I appear to be a tangled knot of gender contradictions. So they feverishly press the question on me: woman or man? Those are the only two words most people have as tools to shape their question.

"Which sex are you?" I understand their question. It sounds so simple. And I'd like to offer them a simple resolution. But merely answering woman or man will not bring relief to the questioner. As long as people try to bring me into focus using only those two lenses, I will always appear to be an enigma.

The truth is I'm no mystery. I'm a female who is more masculine than those prominently portrayed in mass culture. Millions of females and millions of males in this country do not fit the cramped compartments of gender that we have been taught are "natural" and "normal." For many of us, the words woman or man, ma'am or sir, she or he — in and of themselves — do not total up the sum of our identities or of our oppressions. Speaking for myself, my life only comes into focus when the word transgender is added to the equation.

Simply answering whether I was born female or male will not solve the conundrum. Before I can even begin to respond to the question of my own birth sex, I feel it's important to challenge the assumption that the answer is always as simple as either-or. I believe we need to take a critical look at the assumption that is built into the seemingly innocent question: "What a beautiful baby—is it a boy or a girl?"

The human anatomical spectrum can't be understood, let alone appreciated, as long as female or male are considered to be all that exists. "Is it a boy or a girl?" Those are the only two categories allowed on birth certificates.

But this either-or leaves no room for intersexual people, born between the poles of female and male. Human anatomy continues to burst the confines of the contemporary concept that nature delivers all babies on two unrelated conveyor belts. So are the birth certificates changed to reflect human anatomy? No, the U.S. medical establishment hormonally molds and shapes and surgically hacks away at the exquisite complexities of intersexual infants until they neatly fit one category or the other.

A surgeon decides whether a clitoris is "too large" or a penis is "too small." That's a highly subjective decision for anyone to make about another person's body. Especially when the person making the arbitrary decision is scrubbed up for surgery! And what is the criterion for a penis being "too small"? Too small for successful heterosexual intercourse. Intersexual infants are already being tailored for their sexuality, as well as their sex. The infants have no say over what happens to their bodies. Clearly the struggle against genital mutilation must begin here, within the borders of the United States.

But the question asked of all new parents: "Is it a boy or a girl?" is not such a simple question when transsexuality is taken into account, either. Legions of out-and-proud transsexual men and women demonstrate that individuals have a deep, developed, and valid sense of their own sex that does not always correspond to the cursory decision made by a delivery-room obstetrician. Nor is transsexuality a recent phenomenon. People have undergone social sex reassignment and surgical and hormonal sex changes throughout the breadth of oral and recorded human history.

Having offered this view of the complexities and limitations of birth classification, I have no hesitancy in saying I was born female. But that answer doesn't clear up the confusion that drives some people to ask me "Are you a man or a woman? " The problem is that they are trying to understand my gender expression by determining my sex — and therein lies the rub! Just as most of us grew up with only the concepts of woman and man, the terms feminine and masculine are the only two tools most people have to talk about the complexities of gender expression.

That pink-blue dogma assumes that biology steers our social destiny. We have been taught that being born female or male will determine how we will dress and walk, whether we will prefer our hair shortly cropped or long and flowing, whether we will be emotionally nurturing or repressed. According to this way of thinking, masculine females are trying to look "like men," and feminine males are trying to act "like women."

But those of us who transgress those gender assumptions also shatter their inflexibility.

So why do I sometimes describe myself as a masculine female? Isn't each of those concepts very limiting? Yes. But placing the two words together is incendiary, exploding the belief that gender expression is linked to birth sex like horse and carriage. It is the social contradiction missing from Dick-and-Jane textbook education.

I actually chafe at describing myself as masculine. For one thing, masculinity is such an expansive territory, encompassing boundaries of nationality, race, and class. Most importantly, individuals blaze their own trails across this landscape.

And it's hard for me to label the intricate matrix of my gender as simply masculine. To me, branding individual self-expression as simply feminine or masculine is like asking poets: Do you write in English or Spanish? The question leaves out the possibilities that the poetry is woven in Cantonese or Ladino, Swahili or Arabic. The question deals only with the system of language that the poet has been taught. It ignores the words each writer hauls up, hand over hand, from a common well. The music words make when finding themselves next to each other for the first time. The silences echoing in the space between ideas. The powerful winds of passion and belief that move the poet to write.

That is why I do not hold the view that gender is simply a social construct — one of two languages that we learn by rote from early age. To me, gender is the poetry each of us makes out of the language we are taught. When I walk through the anthology of the world, I see individuals express their gender in exquisitely complex and ever-changing ways, despite the laws of pentameter.

So how can gender expression be mandated by edict and enforced by law? Isn't that like trying to handcuff a pool of mercury? It's true that human self-expression is diverse and is often expressed in ambiguous or contradictory ways. And what degree of gender expression is considered "acceptable" can depend on your social situation, your race and nationality, your class, and whether you live in an urban or rural environment.

But no one can deny that rigid gender education begins early on in life—from pink and blue color-coding of infant outfits to genderlabeling toys and games. And those who overstep these arbitrary borders are punished. Severely. When the steel handcuffs tighten, it is human bones that crack. No one knows how many trans lives have been lost to police brutality and street-corner bashing. The lives of trans people are so depreciated in this society that many murders go unreported. And those of us who have survived are deeply scarred by daily run-ins with hate, discrimination, and violence.

Trans people are still literally social outlaws. And that's why I am willing at times, publicly, to reduce the totality of my self-expression to descriptions like masculine female, butch, bulldagger, drag king, cross-dresser. These terms describe outlaw status. And I hold my head up proudly in that police lineup. The word outlaw is not hyperbolic. I have been locked up in jail by cops because I was wearing a suit and tie. Was my clothing really a crime? Is it a "man's" suit if I am wearing it? At what point — from field to rack — is fiber assigned a sex?

The reality of why I was arrested was as cold as the cell's cement floor: I am considered a masculine female. That's a gender violation. My feminine drag queen sisters were in nearby cells, busted for wearing "women's" clothing. The cells that we were thrown into had the same design of bars and concrete. But when we — gay drag kings and drag queens — were thrown into them, the cops referred to the cells as bull's tanks and queen's tanks. The cells were named after our crimes: gender transgression. Actual statutes against cross-dressing and cross-gendered behavior still exist in written laws today. But even where the laws are not written down, police, judges, and prison guards are empowered to carry out merciless punishment for sex and gender "difference."

I believe we need to sharpen our view of how repression by the police, courts, and prisons, as well as all forms of racism and bigotry, operates as gears in the machinery of the economic and social system that governs our lives. As all those who have the least to lose from changing this system get together and examine these social questions, we can separate the wheat of truths from the chaff of old lies. Historic tasks are revealed that beckon us to take a stand and to take action.

That moment is now. And so this conversation with you takes place with the momentum of struggle behind it.

What will it take to put a halt to "legal" and extralegal violence against trans people? How can we strike the unjust and absurd laws mandating dress and behavior for females and males from the books? How can we weed out all the forms of trans-phobic and gender-phobic discrimination?

Where does the struggle for sex and gender liberation fit in relation to other movements for economic and social equality? How can we reach a point where we appreciate each other's differences, not just tolerate them? How can we tear down the electrified barbed wire that has been placed between us to keep us separated, fearful and pitted against each other? How can we forge a movement that can bring about profound and lasting change — a movement capable of transforming society?

These questions can only be answered when we begin to organize together, ready to struggle on each other's behalf. Understanding each other will compel us as honest, caring people to fight each other's oppression as though it was our own.

This book is one of my contributions to this societal discussion. Many of the chapters are adaptations of talks I gave in the spring of 1997, as I set out on the rocky road to recover my health. In the weeks after the last intravenous tubes were removed from my arms and chest, I emerged from illness like a resistance fighter climbing up from a sewer into the sunlight. I faced a calendar filled with opportunities to speak with people at universities, conferences, and rallies. That particular spring was a precious gift I could not take for granted. I'd fought so hard to live.

I remember the enormous physical effort it took to lug my suitcase off a conveyor belt, to walk long distances through crowded airports. But I also remember amazing conversations I had with many wonderful individuals. I found people were ready to talk about sex and gender liberation in every part of the United States I visited -from Manhattan to Tallahassee, from Birmingham to Denver. I was moved by the emotional and enthusiastic responses I received from audiences in Berlin, Leipzig, Koln, and Hamburg, Germany.

Some of those speeches are included in this book. I've prefaced l hem with a description of the circumstances, audiences, and surroundings, so that you can feel yourself a part of it. I've also included the voices of other trans people — each of whom I deeply respect. These trans people have different identities, experiences, and viewpoints from mine, so you can hear the wider conversation that is now underway.

The poet Rainer Maria Rilke wrote, "Be conversant with transformation." This book is my voice in this conversation. I look forward to hearing yours.

Acknowledgements

This book includes adaptations of speeches I gave at conferences and rallies in the spring of 1997. I want to thank the organizers of those events. Those who deliver the keynotes or rev up the rallies from the podium receive high visibility. But as an organizer, I know just how much painstaking work went into building those events. Without the organizers there would be no podiums.

I am grateful to Gary Bowen, Cheryl Chase, Mike Hernandez, Craig Hickman, William Mason (Peaches), Linda Phillips, Cynthia Phillips, Sylvia Rivera, Deirdre Sinnott (Al Dente), and Dragon Xcalibur for contributing their truths, their insights, and their eloquence to this book—and to my life. Thank you Marilyn Humphries for the sensitivity of your vision behind the lens.

I thank my literary agent Charlotte Sheedy, my editor Amy Caldwell, the entire staff at Beacon Press, and my friend Deirdre Sinnott (Al Dente) for the work and confidence they put into this book.

And last, but not least, thank you Minnie Bruce Pratt—wife, partner, lover, friend, cothinker. You make even a day with catastrophic illness serenely exhilarating. "Loving everything about you, I forget nothing."