“I’m proud of being trans and queer and I wouldn’t have it any other way,”Emily Sommer concludes her decidedly weird column at the feminist blog The-Toast.net, which is chock full of the trendy jargon of feminist “gender theory”:
I consider my perspective as a trans woman versus hers as a cis woman. I explain, abstractly, how self-abnegation of one’s gender identity may lead to vulnerability, that the ethos of transmisogyny leached into me like a virus and even when I learned to value myself I was left with the small, irrational fear that a mere verbal attack could blink me out of existence. . . .
Gendering is a common courtesy. Did you know that you’re more likely to be gendered while involved in a transaction? Gendering gives a sales associate a statistical edge. Or perhaps, it’s that our terms of respect (ma’am; sir, miss) are tied to the gender binary.
The sensation of negating your identity, your very existence, for decades until the dissonance, the dysphoria, from self-abnegation becomes so great that you choose to live authentically in a sort of limbo, for a time, and then having a stranger see plainly, validate plainly, who you are is surreal. . . .
The word “navigate” is commonly used to describe how we manage personal and professional relationships to find a place for ourselves in the world. . . . Navigation is often the belief in one’s self despite media narratives meant to erase any and all challenge to traditional gender.
Media stories of transgender women focus on a range of demeaning tropes meant to label us caricatures of femininity; label us as mentally ill and otherwise erase us from the conversation. . . . A common example is the notion gender identity is a mental disorder. It’s not. Gender Identity Disorder (GID) was removed from the DSM V that was published in 2013 (homosexuality was removed in 1973). GID was replaced with Gender Dysphoria, which means it’s sort of rough when our gender identities are abased for decades. . . . What media sources often fail to portray is self-possession, a sense of agency and outspoken critiques of the status quo. . . .
You can read the whole thing if those excerpts are not enough to fill your daily quota of crazy feminism. What we perceive in “transfeminism” is how, like all other feminism, it is an attempt to tell us what we are permitted to think by tell us what we are allowed to say. The feminist must always lecture us about our alleged bigotry.
We are inferior. We are ignorant and backward and in need of feminist lectures to enlighten us about how we contribute to oppression simply by failing to speak the Officially Approved Language. Of course, the feminist lexicon is continually updated to reflect the latest theories — “Gender Identity Disorder” being replaced by “Gender Dysphoria” — so that we can be condemned as a haters if we use a term that was accepted as scientific fact until two years ago.
Feminism is a shell game, a three-card monte hustle, and the question we must ask is, “Who appointed these people to be society’s Arbiters of Moral Truth?” By what authority do these people presume to tell us what we are allowed to say? You can call Emily Sommer a “transfeminist,” or you can call him a ridiculous sissy. Feminists will say that the more accurate description is offensive simply because it is true: Facts are hate!