Download or read online the document of pride flag image description templates here on the Internet Archive. It took almost three hours of my day. I hope you appreciate it.
If you often post pride flags, please start using or making image description templates and describing your original posts rather than asking other people to do it for you.
If you make the original post accessible from the start, literally everyone benefits. It's not fair to ask physically disabled people to be the only ones putting in effort to make the spaces accessible.
You can also submit pride flags to this blog that need templates, and the document will be updated.
[ID: video of an orchestra performance. All the sounds of the instruments have been cut out and replaced by various random sound effects which change in pitch if the performer changes the notes, like squeeking, vacuum noises, doorbells, airhorns, clown nose honks, whiplash sound effects, and more. The conductor’s enthusiatic movements make loud swishing sounds in the air. The violins make aggressive sawing noises. One piano player plays accordion notes, and there’s another real piano segment, but the segment is clearly not from the original performance. At the very end, a woodwind player plays a very long falling sound effect and a cymbals player makes a loud metal crashing sound. The conductor looks very pleased as the audience starts applauding. All the performers get up from their seats with very noisy creaking sounds. End ID.
Dark brown - Rejection Sensitivity
Yellow - Hyperactivity
Orange - ADHD Awareness
Red - Hyperfixations/Hyperfocus
Dark Red - Difficulty Focusing
White - Procrastination
If anyone knows any ADHD Symbols please tell me so I can update this flag to be better!
[ID: Three versions of a flag with horizontal stripes of: Dark red-brown, gold, orange, red, and dark red. The first version has a vertical white bar in the center. The second version is just the stripes. The third has a black butterfly symbol added in the center. End ID.]
In my constant pursuit of a lesbian flag I actually like, I have decided to again try my hand at designing one for myself. Something that I’ve found myself upset with is the fact that despite being a very important colour to the community, the colour purple is not used in either of the most commonly accepted community lesbian flags (the pink and sunset flags). My proposal for this lesbian flag, the lavender lesbian flag, incorporates colours used in both of the community flags right now, as well as purples to resonate with older lesbians in the community and those who do not want to forget the days of reclaiming the name “lavender menace” or giving violets to women to indicate your lesbianism. I hope this flag resonates with some people, and that I can maybe finally have a lesbian flag that I like AND the majority of the community likes.
Stripe meanings, in order: Proudly standing up against lesphobia, protection of butch lesbians, connection to lesbian history and symbolism, unity within the community, acceptance of lesbians who are not traditionally feminine, protection of femme lesbians, strength and confidence in our identity.
Transphobic, racist lesbians do not touch this flag, TERF’s this flag is NOT for you.
[ID: Two versions of a pride flag with seven horizontal stripes. The stripes are, in order from top to bottom: dark purple, purple, light purple, white, pale red-purple, darker red-purle, and dark fuchsia.
The second version of the flag has a digital painting of a violet on it: a flower with five purple petals, with darker markings around the opening in the center, which is white and yellow.
description. in the background there are five dark blue horizontal lines of three different shades: the lightest, darker, the darkest and back, they symbolise sky. in the middle there is dark half-transparent circle, left part of which is filled with very light, almost white-ish purple, that symbolises moon.
for reasons, i have a hard time describing pictures and meanings behide choices when creating them, but i will give you the main topic of the flag which is "wholeness".
hi! I’m samira and I identify as hijra (an east indian/south asian trans/nonbinary identity) and to my knowledge there is no existing flag so I have made one.
pink and blue are for those of us who identify with binary genders as trans people, while the white is for those of us who are nonbinary
the red represents the divinity we were blessed with by Rama
image description: a flag. color order described below from top to bottom:
a wide stripe of light pink horizontal across the top
a thin white stripe
a thin red stripe
a thin white stripe
finally a thick blue stripe.
Each thin stripe is a third of the size of the thick stripes.
/ end id
a sleeve hymen is a type of hymen (membrane that is typically over top of the vaginal entrance at birth that typically breaks down with aging) that has more skin at the edges, which may cause the hymen to have a rolled or sleeve-like appearance.
white was chosen for joy. purple was chosen for the unknown, since this is a very unspoken about genital variation. teal was chosen for wholeness. yellow was chosen for community and acceptance. flag is structured after a curtain.
[ID from alt text: a flag with an atypical structure. the center stripe as a tent or triangle shape which echos outwards into 4 triangle-shaped stripes. the stripes from inside to outside are dark purple, light yellow, light teal, light purple, and white. End ID.]
Completely putting aside the actual point you're making, why is your takeaway from a post that says "having a racist phase isn't normal or okay" to immediately go "well you should still be nice to those people" instead of simply acknowledging that, no, having a racist phase isn't normal or okay? That it is in fact deeply harmful and should not be treated casually? Like we can't even take a second to acknowledge that having a "racist phase" is in fact harmful to the people of color around that person who have to deal with racist harassment and bullying and dehumanization while their white peers have the privilege of just "making jokes" and growing out of it? I'm not trying to be rude here, but I think it would've been much more appropriate to create your own post on this subject instead of taking a post that is, again, simply recognizing the harm done by racism and making it focus on the perpetrators of that racism instead of simply going "wow yeah a supposed racist phase is not okay"
White ppl treat this discourse as if teens simply had no way of knowing that racism was bad. That's something you realize later! When like. Me and my friends that age knew very well that racism was abhorrent and not something to be proud of. And indeed some of those friends were White!
[ID: A screenshot of a post by uptownthots from June 8 that reads, "White people will literally be like if u aren't nice to me I'm going to become a Nazi. And they think they're making a great argument." End ID.]
[image ID: post from uptownthots on June 8th reading "white people will literally be like if u arent nice to me Im going to become a nazi. and think they're making a great argument" end ID]
[ID: A screenshot of a post by uptownthots from June 8 that reads, "White people will literally be like if u aren't nice to me I'm going to become a Nazi. And they think they're making a great argument." End ID.]
Altersex: a catch-all term consisting of alter, meant here as “different” or “another possibility,” and sex, referring to physiological primary and secondary sex characteristics. Altersex is meant to be used largely, but not exclusively, for fictional characters, describing body plans that are not found naturally in homo sapiens, or, in the case of real individuals using this as an identifier, those who have a mental body plan/view of their “true” self that has a body that fits under altersex. Altersex can also refer to -possible- sexes that are neither perisex nor intersex, in the cases of those who go through HRT or sexual reassignment surgery of some sort, since those people definitely shouldn’t use intersex.
**slurs and discussion of specific sex characteristics below**
This term was coined by and for trans and intersex individuals for these purposes:
To address the use of “intersex” when describing people and characters who are not actually intersex, but are not perisex either. This means that either their actual body or their desired body does not conform to either binary sex standard in some way, but is not this way due to any variation of intersex. This can be due to sexual transitioning, being of a fictional/impossible sex, being able to shapeshift to change sex characteristics, or having an “alien” sex that is not found in humans but may be found elsewhere, such as a species that has different sexes from our own.
To allow for a nonsexualized, nonslur term for fictional or transitioned sexes, as opposed to describing them as things like “h*rm”, “c*ntboy”, “d*ckgirl”, “f*ta” and the like, as is currently popularized. This is very important, as both of these issues as they currently stand are transphobic and anti-intersex, to say the very least.
Altersex does not imply any specific sex characteristics, just as intersex does not; this allows for privacy of the altersex person and avoids reducing individuals to their genitalia. Hopefully, this will greatly reduce fetishization of intersex and trans people in art and fiction, as well as provide a helpful, neutral descriptor for characters and individuals who are altersex.
For clarification, altersex is any sex that is not perisex or any variation of intersex. A character with Androgen Insensitivity Syndrome would be intersex, not altersex. Altersex individuals/characters are not the way they are due to any variation of intersex! Some altersex individuals/characters may resemble such sex states to some degree, but they are different. Those who have undergone hormonal therapy or surgical procedures that affect their sex characteristics, as well as those with dysphoria of this nature or an internal identity that resembles this would also be altersex. Altersex can describe both a physical body or an internal sex identity, or both! As some cannot get surgery/hormones or have an internal idea of their sex that is not physically possible, these people should still be respected as altersex to reflect their true nature as they see themselves.
This is not a kink term and should not be used as such!
Term coined by: farorenightclaw
[Image: Flag with 5 stripes: mint green, pastel blue, white, lavender, pink. A white triangle is poking out of the white stripe extending to the top of the flag and is taking up about ¼ the width of the flag].
Full size [Here]
Designed by: @pastelmemer
Color meanings:
Mint green is commonly associated with specific altersex identities, like angenital and salmacian. And also because green represents abundance and growth: abundance of possible body types, and growth as in people who physically transition to “grow” into their true bodies.
Blue represents fluidity, for bodies that have fluid sex characteristics.
White represents transcendence, as well as bodies with no sex characteristics.
Purple represents the alternative, non-traditional nature of altersex bodies.
Reddish pink represents sex characteristics.
Full pride gallery HERE! FAQ and “dictionary” of genders, orientations, and other related terms HERE. Send any questions to Ask-Pride-Color-Schemes!
On 2024-09-29 we met to talk about Chapters 0 and 7-9 of the 2022 book Cripping Intersex by Celeste Orr. This was a book that numerous people had requested we read, and we wound up with deeply mixed feelings about it. 😬
Overall reactions:
Michelle: I found the concept of “hauntology” incredibly compelling. I’m here for some shitposting. 🍵
Apollo: I loved the concept of compulsory dyadism. I found the downplaying of “perisex” as a term to be weird, and the lack of divulging intersex/disability status was weird.
Elizabeth: the lack of diverging intersex/disability status wasn’t just weird, it was anathema to standpoint theory, and so every time Orr cited standpoint theorists, it made me seriously doubt Orr’s understanding of the theoretical basis that they actively chose to use 🧐. I was disappointed by this book. I agree with its central premise, so I should have been an easy sell. Instead I came out shaking, upset, feeling like Orr was a voyeur to our community, that Orr does not actually view intersex studies as a serious research area, that we’re just a theoretical fascination.
Remy: There were a lot of good points about how disability is socially constructed, but how Orr used “bodymind” detracted from their arguments for me. This book had a lot of uncomfortable conversations, some of them I was happy to read, some I need to come to terms with myself, while others I felt were treated a little too artificially equally such as the section with the phrase "the future is female" and the intersex community being involved in the queer community. 🤔
Bnuuy: it's really jarring how they approach the topic. There are a lot of pieces for a good theory here, but it’s kinda like Orr is just like the completely wrong person to go try to assemble them 🫤
As a collective, we generally were receptive (if not enthused!) about the central message that intersex benefits from disability studies/rights/justice perspectives, and that our community would benefit from more interaction with the disability studies/rights/justice communities! 💜
At the same time, we all agreed that Orr felt like a voyeur to our community. Rather than engaging with the intersex community, they seem to have a one-sided relationship where they read a bunch of things by intersex people but never actually conversed with intersex people. Whether Orr is intersex or not matters a whole lot less to us than whether Orr is actively participating in the community.
We made a lot of (unflattering) comparisons of Orr’s book to Envisioning African Intersex by Swarr, an intersex studies book by a perisex author. The latter is a great example of how a perisex scholar can do right by the intersex community: Swarr is clear about being perisex, clearly lays out her motivation for writing the book (she saw medical photography of intersex people, thought it was fucked up, later became friends with intersex activist Sally Gross, and then wanted to honour Gross’ memory after Gross died tragically.) Swarr was clearly connected to multiple African intersex organizations and made an explicit, deliberate choice to publish her book as open access so that the work could actually be read by the African activists she has been working with. Swarr’s perisex status matters a lot less than the fact that Swarr writes in a way that demonstrates personal investment in advancing intersex rights/justice.
Orr may or may nor be intersex. We don’t know. We don’t really care, because Orr doesn’t demonstrate personal investment in the intersex rights/justice/studies communities. That’s what actually matters to us, and it's what a lot of this post is going to talk about.
Underneath the cut we're going to go into a lot more detail about the book. There were things we liked about the book, and want to be fair in our assessment. Some of the complaints we had about the book hinge on an understanding of sociological theory and academic practices, so we'll give some context on those issues.
What we liked
This book had a bunch of things going for it.
The one thing this book did better than Swarr was its use of hauntology. Swarr invokes hauntology in her book, but not nearly as effectively as Orr does. Orr gets a lot of effective mileage out of how the spectre of intersex haunts people’s bodies. Not just intersex people’s bodies, but also the bodies of pregnant people who are called upon to exorcise the spectre of intersex through selective abortion should a foetus be identified as possibly intersex.
The haunting metaphor rung true for talking about how we intersex people are haunted by past surgeries, forced treatments, medical trauma, and so on. Even when we’re “done” with receiving gender-altering “treatments” we live with their ghosts every day.
We liked the explicit connections that Orr drew between intersex and disability studies. Elizabeth in particular was warmed by the shoutout to how Garland-Thompson explicitly includes intersex in her disability studies work. We felt that Orr perhaps underestimates how receptive many intersex people would be to their central argument - Orr takes on a tone of “hey bear with my crazy radical argument” that we weren’t sure was really necessary.
Orr is not the first to make the argument that intersex organizing and scholarship would benefit from more alignment with the disability world. This gets into criticisms, but Orr isn’t the first to make this argument yet seems unaware of how regularly the argument comes up. Indeed there’s a whole chapter in Critical Intersex (2009) arguing that intersex is better off allying with the disability community than the queer community. It’s not hard to find intersex people on this very website arguing similar things. Intersex-support even has a whole section on it in their FAQ, though it does cite Orr (lol). Orr does at least seem aware of Koyama’s work making this argument.
We appreciated Orr calling out ableism in a lot of intersex organizing. When intersex people and organizations insist that intersex is NOT a disorder or disability, they conflate disorder and disability. This is an ableist conflation: disability activism tends to start from a place of resistance to the medical model of disability, whether it be by the social model or more recent ones like the political/relational model.
Intersex activists insisting that intersex is “NOT a disability” reinforce the idea that disability is a negative, tragic thing. It’s the “I’m not like the other girls” rhetoric: putting down people who experience the same oppression you do in an effort to gain some credibility. It holds our movement back, because ableism is a very potent part of how we intersex people are oppressed. Orr does an effective job of laying this out, and we recommend reading the first chapter for this.
Orr coins a term, temporary dyadism, to talk about how people can learn at any age or time that they have had intersex traits all along. (Another way in which intersex can haunt!). For Elizabeth, this helped zer understand why perisex people can be *so* insistent in defining intersex as something visible at birth: because if intersex is something you can become at any age, this threatens perisex people with the possibility that they too could find themselves on the minority side of the tracks.
Other terms that Orr uses were big hits with the group. Elizabeth loved “curative violence” and ze expects to get future mileage out of the term. Ze also liked the framing of IGM as medical malpractice. Apollo praised “compulsory dyadism” as a concept. Remy shared that the cyborg stuff in the book gave them a lot to think about.
The book features a takedown of eugenicist rhetoric by a bioethicist by the name of Sparrow. We all agreed that Sparrow’s arguments sucked, were grossly eugenicist, and welcomed that Orr had put in the work to rebut his hateful messaging. Michelle praised how they invoked Sparrow’s lists of undesirables that Preimplantation Genetic Diagnosis is supposed to prevent: for xem, it evoked monstrosity identification theory and ideas of the abject.
Elizabeth liked Orr’s argument that genital differences are a threat to the heterosexual (perisex) imagination: there’s so much porn out there that incorrectly presents intersex as “typical fully-developed penis plus typical fully-developed vagina” that really reflects how perisex people have a serious lack of imagination about genitals.
Fact Checking
There are a number of things that Orr says that we felt warrant an explicit fact check.
Orr presents the terms “perisex” and “endosex” as though they are contentious within the intersex community. They are not. The general consensus that one’s choice of perisex/endosex/dyadic is a question of personal preference and familiarity.
Orr clearly prefers the term dyadic, and makes a show of casting aspersions on “perisex” and “endosex”. They make it seem like their origins are disputed, and selectively cite Tumblr posts to make this argument. “Perisex” is actually the most common antonym to intersex on this very website, so it feels surreal that they're publishing the rare anti-“perisex” posts on this platform. Orr does correctly cite the Tumblr which coined “perisex”, the issue is they try to discredit it as a means to make it seem like this is not a term embraced by the intersex community.
Orr makes it seem like the origin of “endosex” is a suspicious mystery. It’s not. the term was first used in German in 2000 by Heike Bödeker. Bödeker is controversial for supporting autogynephilia 😬, but we've never seen anybody doubt Bödeker having mixed gonadal dysgenesis.
Orr clearly prefers the term “dyadic” and makes zero attempt to source the term, and the most minimal attempt at covering its controversy. This term actually does come from outside the intersex community! The term came from gender studies, popularized by 1970s radfem Shulamith Firestone. And it’s controversial for more than just being a laundering of “sex binary”.
Nobody calls it “ipso gender” anymore. It was coined as “ipso gender” but in actual usage has been “ipsogender” from basically as soon as the term was coined.
Orr uncritically repeats a quote which romanticizes home births in Black & Indigenous communities as that intersex-at-birth babies were accepted and cared for in a way that wouldn’t happen if the baby were born in hospital. This, sadly, is deserves scrutiny. We’re not saying it never happened: one can find stories supporting it. But the historical and sociological evidence show that infanticide of intersex infants has been widespread globally, and this includes traditional Black and Indigenous birth attendants. Collison (2018) as quoted in Swarr, reports that 88 of 90 traditional South African birth attendants they interviewed admitted to “getting rid” of a child if it was born intersex. That very story we just linked to about a Kenyan midwife saving intersex babies made the news because infanticide was the norm. In North America, some First Nations had similar traditions, e.g. the Navajo would leave intersex babies to die in arroyos, and the Halq’eméylem would leave them to die on a specific mountain. 😢
Michelle was visibly upset when talking about Orr’s repeated comments which insinuate that LGBT marriage equality was an attempt to fit in + liberalism + conformity. In Michelle’s words: “AIDS activists did not watch their lovers die for you to say that marriage equality is conformist bullshit. As a [polyamorous] person who is not legally married to xer spouses, I really felt that one, and I was intensely angry about how Orr was dismissing those activist efforts and the importance of them.”
The Voyeuristic Vibes
The consensus in the group was that Orr’s writing came off as voyeuristic of the intersex community. There were several points in the book where Orr seemed strangely disconnected from the intersex community. Sometimes it was small things, like spelling ipsogender as “ipso gender”, or favouring the term “interphobia” when “intersexism” is actually more popular in the community (it also avoids the potential casual ableism of framing bigots as clinically insane! Which you’d think a crip theorist would be sensitive to…. 👀)
Other times, it felt like a deeper, conceptual thing. For example, Orr’s top priority in future work was to apply their interpretation of intersex issues to critique how LGBT marriage equality was a homonormative, neoliberal, conformist movement. Not only was this viscerally upsetting to Michelle, for Elizabeth it was galling that this is what Orr seems to think intersex perspectives are good for: pushing down other queer groups. 😬 It added to the sense that Orr saw us as a nifty theoretical lens, and wasn’t particularly interested in advancing the intersex cause.
Another disconnection that was noted was in how Orr rebutted Sparrow’s claims that genital differences are disgusting and will not elicit sexual desire in others. Despite detailed rebuttals to other appalling comments from Sparrow, Orr does not bring up the intense fetishization of intersex genital differences which is uncomfortably familiar to all of us. Objectifying medical photography of intersex people with genital differences are shared widely and known to be used for sexual purposes.
Bnuuy was annoyed that Orr seemingly didn't try to talk to or otherwise get input/feedback from any disabled intersex people for their thesis, given that disabled intersex people are not actually that hard to find! (Indeed, four out of five of us are both intersex and disabled.) Given Orr’s emphasis on intersectionality, it’s notable that when they sought intersex texts to analyse, they focused on texts from nondisabled intersex folks.
Orr does not reveal if they are intersex nor if they are disabled. It sticks out. Whether they’re actually intersex or not isn't actually that important to us. We’ve previously read intersex studies works by perisex authors which we loved, and we believe strongly that it is possible for perisex authors to do right by the community if they take the time to engage WITH the community. (See Swarr as an exemplar!)
What we had major problem with is the faux “objective” tone that the book takes on. Orr seems to be trying to hide behind academic language, the “view from nowhere”, and an expensive paywall. This was noticeable to everybody. But Elizabeth, as the only academic in the call, came in with a lot more context as to why it felt gross.
The Misuse of Standpoint Theory
For Elizabeth, Orr's “view from nowhere” became egregious when Orr cites standpoint theorists like Donna Haraway, Nancy Hartstock, and Pat Hill Collins. In a surreal move, Orr explicitly points to Haraway’s famous paper “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective”. This paper is an evisceration of the “view from nowhere”, “objective” approach to academic knowledge production. Every view is a view from somewhere, and pretending otherwise feeds into the history of how science has been violently used to gaslight and oppress minority groups.
In short, Haraway says:
Elizabeth explains that as result, feminist methodologies accept subjectivity as part of the process: the researcher is expected to articulate their own standpoint, to be transparent about their subjectivity rather than to hide it behind a pretense of “objectivity”. There’s an emphasis on reflexivity, the fancy word for when scholars reflect on how their own social position affects how they do their research.
Feminist disability studies and crip theory both build on feminist standpoint theory, and Orr claims to be using both. Both frameworks understand disability as socially constructed, and that this social construction is entwined with other social forces such as capitalism, sexism, racism, and so on. Feminist disability studies scholars like Wendell (who Orr cites) clearly position themselves and how their disability (or lack thereof) affects their research.
Crip theory builds further on feminist disability studies, and acts to subvert ideas of ability. It began in the arts - cripping performance art by having wheelchair users perform as dancers, blind people doing photography, Deaf people making music, etc. It spread into other domains, such as crip technoscience. Crip theorists also inherit the tradition of reflexivity, whether it be Eli Claire writing about their personal experiences of disability or Sami Schalk talking about how being nondisabled affects her work as a disability studies scholar.
We provide all this exposition to emphasize how unusual it is that Orr provides absolutely zero information about their positionality nor their personal motivations to this research. 🧐 They provide zero reflexivity as to how their position may have affected their work. Yet their personal biases and subjectivity seemed obvious to us - we were all, in varying ways, set off by Orr trying to pass off subjective opinion as “correct”. As an example, we mentioned how Orr clearly prefers the term “dyadic” and manufactures controversy about the origins of “endosex” and “perisex”, while at the same time conveniently leaving out the unsavoury origins of the term “dyadic”.
Elizabeth pointed out that the ironic thing is Orr didn’t even need to invoke standpoint theory to make the argument that intersex studies would benefit from a disability studies lens. Plenty of intersex and disability studies is done using different frameworks.
Indeed, Elizabeth was surprised that this kind of error made it through a PhD thesis defense. In the department where ze teaches, if a student displays a major misunderstanding about their chosen theoretical framework, the student would be asked to redo the relevant thesis checkpoints (e.g. candidacy paper, thesis proposal/defense) until they get it right.
Some background on academia
Elizabeth brought up a structural problem with the book: it looks like it had zero intersex studies scholars review it prior to publication. 💀
This book originated as a PhD dissertation, which anybody can read for free here. A typical PhD programme is structured as a master-apprentice model of education, where a PhD student apprentices to one (sometimes two) professors. These are known as thesis advisors. The culmination of the PhD is a thesis (aka dissertation), which presents original research done by the student.
To graduate, the thesis needs to pass examination by a committee of professors. The committee acts as a secondary source of support to the student, providing guidance or perspectives to complement the advisors.
Elizabeth explained that when ze assembles a thesis committee for one of zer graduate students, the goal is to ensure any area that the student is venturing into has at least one committee member who is well versed in it. So, let’s say you propose you’re going to do a thesis on “intersex studies meets disability studies” but your thesis advisors are both gender studies people (as Orr’s were). Elizabeth would expect that Orr’s thesis committee would then include at least one disability studies scholar and at least one intersex studies scholar.
Instead, Orr’s thesis committee doesn’t have a single intersex studies scholar on it. Neither the book’s acknowledgements nor the thesis’ acknowledgments acknowledge any intersex studies scholars. Even though Orr is citing intersex studies scholars like Georgiann Davis, Morgan Holmes, and Cary Gabriel Costello, there's nothing to indicate that Orr has ever gotten feedback from any intersex people. This is HIGHLY unusual: normally, intersex studies books have acknowledgments which acknowledge several publicly intersex people, and often one or two intersex organizations.
Research is a highly social activity: researchers are expected to go to conferences, to be in conversation with people working on similar topics. And Orr is clearly social about their research, acknowledging the feminist/gender studies communities they have been a part of. It just seems like intersex studies scholars weren’t a priority for Orr’s academic socializing. 🙃
Orr’s acknowledgments doesn’t even contain the word intersex, which is unprecedented in our collective experience of intersex non-fiction. This is why Elizabeth says that ze was left with the impression that Orr doesn’t think intersex studies is a serious field of research. It appears that Orr views intersex literature as something to be consumed for their benefit, and not a community worthy of participation and a bi-directional relationship.
Early in the book, Orr points to Lennard Davis’ work with the Deaf community on reframing Deaf activism away from the “we’re not disabled we’re a linguistic minority” rhetoric. It’s a great example of disability studies scholars having an impact. Thing is: Davis openly talks about how he grew up in a Deaf family that was part of the Deaf Community. While Davis is not little-d deaf, he took on the project as a member of the capital-D Deaf community. His writing (including book acknowledgments) reflect this.
Elizabeth also pointed out that there are scripts and precedent in academia for how to handle positionality and reflexivity when you’re questioning or closeted. If Orr were closeted or questioning, they would have an excellent way to talk discreetly about it through their very own concept of “temporary dyadism”: Orr could write they don’t know they’re not perisex, frame it around how few perisex people actually know they’re perisex, and retain plausible deniability.
Other notes
Bnuuy was frustrated with the implication that disability studies is The Only Right Way to analyse intersex. It’s a useful lens for understanding intersex, but at times it felt like Orr was arguing it was the only appropriate lens rather than one of a collection of suitable lenses. Theories are analytic tools, and social phenomena are complex and fluid - it’s a matter of finding a suitable tool for a given research question, rather than there being One Correct Way to understand things.
Orr’s use of “bodymind” didn’t quite land. The term was created by Margaret Price to subvert the idea that body and mind are dichotomous: many disabilities cannot neatly fit into “mental” vs “physical”. It’s a term that’s had productive use in disability studies. But Orr’s use of it got a negative reaction. Remy pointed out it felt like it instead it actually reinforced the body-mind distinction. Intersex is, after all, a physical thing, and the idea of “brain intersex” is very poorly received by the intersex community - it’s seen as a way that perisex trans people appropriate intersex and/or live in denial about being perisex. It felt like Orr was using the word on autopilot rather than thinking about when and where it is actually subversive.
Bnuuy was concerned that Orr was reading OII Australia’s information on intersex in bad faith. Orr criticizes them for discursively distancing intersex from disability. Bnuuy points out that OII Australia is not writing for an academic (disability studies) scholarship. This is an advocacy organization speaking to a general audience that understands disability through the medical model. Bnuuy read the quotes from OII Australia as them just distancing themselves from a medicalized understanding of disability.
Elizabeth brought up that Orr’s manufactured controversy of “perisex” may have a classist element. While endo- does make sense as an antonym to inter- if one has formal science background, the term peri- is not conventionally an antonym to inter-. Elizabeth has personally noticed a resistance from zer fellow academics to perisex on the grounds that it’s “using scientific terminology incorrectly”, and thinks that’s a classist take.
Michelle brought up that “it also didn't sit great with me that they [Orr] were very condescending about Tumblr like, ‘aww, look at the baby activists trying to do a scholarship," whereas what I'd describe as ‘folk scholarship’ on Tumblr has been very valuable to me. It's not always correct and there can be misinformation, but it has worth.” Remy was unimpressed with how limited/selective Orr’s engagement seemed to be with intersex Tumblr, as well as Orr’s centrist take on “the future is female”.
Closing thoughts
This was a deeply imperfect piece of scholarship. Orr came across as disconnected from the intersex community, and uninterested in working with the community. The work still has some merits: Orr’s first chapter provides an incisive discussion of how ableism is detrimental to intersex advocacy and that trying to distance intersex from disability only adds to societal ableism. Ableism is a serious force in intersex discrimination and we’re stronger off understanding this and explicitly resisting it.
We hope that the stink of Orr’s voyeurism does not sully the important central message of their book. Work needs to be done to teach more intersex people about disability studies. Disability does not mean disorder. Disability does NOT mean medical problem. The disability rights and justice movements are FULL of disabled groups who, just like the intersex community, are actively seeking de-pathologization, bodily autonomy, patient-led care by respectful and well-informed physicians, and fighting neo-eugenics. We are in good company with groups like the Deaf, neurodiversity, and little people communities.
for archival purposes, copying everything under the cut
What we liked
This book had a bunch of things going for it.
The one thing this book did better than Swarr was its use of hauntology. Swarr invokes hauntology in her book, but not nearly as effectively as Orr does. Orr gets a lot of effective mileage out of how the spectre of intersex haunts people’s bodies. Not just intersex people’s bodies, but also the bodies of pregnant people who are called upon to exorcise the spectre of intersex through selective abortion should a foetus be identified as possibly intersex.
The haunting metaphor rung true for talking about how we intersex people are haunted by past surgeries, forced treatments, medical trauma, and so on. Even when we’re “done” with receiving gender-altering “treatments” we live with their ghosts every day.
We liked the explicit connections that Orr drew between intersex and disability studies. Elizabeth in particular was warmed by the shoutout to how Garland-Thompson explicitly includes intersex in her disability studies work. We felt that Orr perhaps underestimates how receptive many intersex people would be to their central argument - Orr takes on a tone of “hey bear with my crazy radical argument” that we weren’t sure was really necessary.
Orr is not the first to make the argument that intersex organizing and scholarship would benefit from more alignment with the disability world. This gets into criticisms, but Orr isn’t the first to make this argument yet seems unaware of how regularly the argument comes up. Indeed there’s a whole chapter in Critical Intersex (2009) arguing that intersex is better off allying with the disability community than the queer community. It’s not hard to find intersex people on this very website arguing similar things. Intersex-support even has a whole section on it in their FAQ, though it does cite Orr (lol). Orr does at least seem aware of Koyama’s work making this argument.
We appreciated Orr calling out ableism in a lot of intersex organizing. When intersex people and organizations insist that intersex is NOT a disorder or disability, they conflate disorder and disability. This is an ableist conflation: disability activism tends to start from a place of resistance to the medical model of disability, whether it be by the social model or more recent ones like the political/relational model.
Intersex activists insisting that intersex is “NOT a disability” reinforce the idea that disability is a negative, tragic thing. It’s the “I’m not like the other girls” rhetoric: putting down people who experience the same oppression you do in an effort to gain some credibility. It holds our movement back, because ableism is a very potent part of how we intersex people are oppressed. Orr does an effective job of laying this out, and we recommend reading the first chapter for this.
Orr coins a term, temporarily endosex, to talk about how people can learn at any age or time that they have had intersex traits all along. (Another way in which intersex can haunt!). For Elizabeth, the idea of temporarily perisex helped zer understand why perisex people can be *so* insistent in defining intersex as something visible at birth: because if intersex is something you can become at any age, this threatens perisex people with the possibility that they too could find themselves on the minority side of the tracks.
Other terms that Orr uses were big hits with the group. Elizabeth loved “curative violence” and ze expects to get future mileage out of the term. Ze also liked the framing of IGM as medical malpractice. Apollo praised “compulsory dyadism” as a concept. Remy shared that the cyborg stuff in the book gave them a lot to think about.
The book features a takedown of eugenicist rhetoric by a bioethicist by the name of Sparrow. We all agreed that Sparrow’s arguments sucked, were grossly eugenicist, and welcomed that Orr had put in the work to rebut his hateful messaging. Michelle praised how they invoked Sparrow’s lists of undesirables that Preimplantation Genetic Diagnosis is supposed to prevent: for xem, it evoked monstrosity identification theory and ideas of the abject.
Elizabeth liked Orr’s argument that genital differences are a threat to the heterosexual (perisex) imagination: there’s so much porn out there that incorrectly presents intersex as “typical fully-developed penis plus typical fully-developed vagina” that really reflects how perisex people have a serious lack of imagination about genitals.
Fact Checking
There are a number of things that Orr says that we felt warrant an explicit fact check.
Orr presents the terms “perisex” and “endosex” as though they are contentious within the intersex community. They are not. The general consensus that one’s choice of perisex/endosex/dyadic is a question of personal preference and familiarity.
Orr clearly prefers the term dyadic, and makes a show of casting aspersions on “perisex” and “endosex”. They make it seem like their origins are disputed, and selectively cite Tumblr posts to make this argument. “Perisex” is actually the most common antonym to intersex on this very website, so it feels surreal that they're publishing the rare anti-“perisex” posts on this platform. Orr does correctly cite the Tumblr which coined “perisex”, the issue is they try to discredit it as a means to make it seem like this is not a term embraced by the intersex community.
Orr makes it seem like the origin of “endosex” is a suspicious mystery. It’s not. the term was first used in German in 2000 by Heike Bödeker. Bödeker is controversial for supporting autogynephilia 😬, but we've never seen anybody doubt Bödeker having mixed gonadal dysgenesis.
Orr clearly prefers the term “dyadic” and makes zero attempt to source the term, and the most minimal attempt at covering its controversy. This term actually does come from outside the intersex community! The term came from gender studies, popularized by 1970s radfem Shulamith Firestone. And it’s controversial for more than just being a laundering of “sex binary”.
Nobody calls it “ipso gender” anymore. It was coined as “ipso gender” but in actual usage has been “ipsogender” from basically as soon as the term was coined.
Orr uncritically repeats a quote which romanticizes home births in Black & Indigenous communities as that intersex-at-birth babies were accepted and cared for in a way that wouldn’t happen if the baby were born in hospital. This, sadly, is deserves scrutiny. We’re not saying it never happened: one can find stories supporting it. But the historical and sociological evidence show that infanticide of intersex infants has been widespread globally, and this includes traditional Black and Indigenous birth attendants. Collison (2018) as quoted in Swarr, reports that 88 of 90 traditional South African birth attendants they interviewed admitted to “getting rid” of a child if it was born intersex. That very story we just linked to about a Kenyan midwife saving intersex babies made the news because infanticide was the norm. In North America, some First Nations had similar traditions, e.g. the Navajo would leave intersex babies to die in arroyos, and the Halq’eméylem would leave them to die on a specific mountain. 😢
Michelle was visibly upset when talking about Orr’s repeated comments which insinuate that LGBT marriage equality was an attempt to fit in + liberalism + conformity. In Michelle’s words: “AIDS activists did not watch their lovers die for you to say that marriage equality is conformist bullshit. As a [polyamorous] person who is not legally married to xer spouses, I really felt that one, and I was intensely angry about how Orr was dismissing those activist efforts and the importance of them.”
The Voyeuristic Vibes
The consensus in the group was that Orr’s writing came off as voyeuristic of the intersex community. There were several points in the book where Orr seemed strangely disconnected from the intersex community. Sometimes it was small things, like spelling ipsogender as “ipso gender”, or favouring the term “interphobia” when “intersexism” is actually more popular in the community (it also avoids the potential casual ableism of framing bigots as clinically insane! Which you’d think a crip theorist would be sensitive to…. 👀)
Other times, it felt like a deeper, conceptual thing. For example, Orr’s top priority in future work was to apply their interpretation of intersex issues to critique how LGBT marriage equality was a homonormative, neoliberal, conformist movement. Not only was this viscerally upsetting to Michelle, for Elizabeth it was galling that this is what Orr seems to think intersex perspectives are good for: pushing down other queer groups. 😬 It added to the sense that Orr saw us as a nifty theoretical lens, and wasn’t particularly interested in advancing the intersex cause.
Another disconnection that was noted was in how Orr rebutted Sparrow’s claims that genital differences are disgusting and will not elicit sexual desire in others. Despite detailed rebuttals to other appalling comments from Sparrow, Orr does not bring up the intense fetishization of intersex genital differences which is uncomfortably familiar to all of us. Objectifying medical photography of intersex people with genital differences are shared widely and known to be used for sexual purposes.
Bnuuy was annoyed that Orr seemingly didn't try to talk to or otherwise get input/feedback from any disabled intersex people for their thesis, given that disabled intersex people are not actually that hard to find! (Indeed, four out of five of us are both intersex and disabled.) Given Orr’s emphasis on intersectionality, it’s notable that when they sought intersex texts to analyse, they focused on texts from nondisabled intersex folks.
Orr does not reveal if they are intersex nor if they are disabled. It sticks out. Whether they’re actually intersex or not isn't actually that important to us. We’ve previously read intersex studies works by perisex authors which we loved, and we believe strongly that it is possible for perisex authors to do right by the community if they take the time to engage WITH the community. (See Swarr as an exemplar!)
What we had major problem with is the faux “objective” tone that the book takes on. Orr seems to be trying to hide behind academic language, the “view from nowhere”, and an expensive paywall. This was noticeable to everybody. But Elizabeth, as the only academic in the call, came in with a lot more context as to why it felt gross.
The Misuse of Standpoint Theory
For Elizabeth, Orr's “view from nowhere” became egregious when Orr cites standpoint theorists like Donna Haraway, Nancy Hartstock, and Pat Hill Collins. In a surreal move, Orr explicitly points to Haraway’s famous paper “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective”. This paper is an evisceration of the “view from nowhere”, “objective” approach to academic knowledge production. Every view is a view from somewhere, and pretending otherwise feeds into the history of how science has been violently used to gaslight and oppress minority groups.
In short, Haraway says:
ALT
Elizabeth explains that as result, feminist methodologies accept subjectivity as part of the process: the researcher is expected to articulate their own standpoint, to be transparent about their subjectivity rather than to hide it behind a pretense of “objectivity”. There’s an emphasis on reflexivity, the fancy word for when scholars reflect on how their own social position affects how they do their research.
Feminist disability studies and crip theory both build on feminist standpoint theory, and Orr claims to be using both. Both frameworks understand disability as socially constructed, and that this social construction is entwined with other social forces such as capitalism, sexism, racism, and so on. Feminist disability studies scholars like Wendell (who Orr cites) clearly position themselves and how their disability (or lack thereof) affects their research.
Crip theory builds further on feminist disability studies, and acts to subvert ideas of ability. It began in the arts - cripping performance art by having wheelchair users perform as dancers, blind people doing photography, Deaf people making music, etc. It spread into other domains, such as crip technoscience. Crip theorists also inherit the tradition of reflexivity, whether it be Eli Claire writing about their personal experiences of disability or Sami Schalk talking about how being nondisabled affects her work as a disability studies scholar.
We provide all this exposition to emphasize how unusual it is that Orr provides absolutely zero information about their positionality nor their personal motivations to this research. 🧐 They provide zero reflexivity as to how their position may have affected their work. Yet their personal biases and subjectivity seemed obvious to us - we were all, in varying ways, set off by Orr trying to pass off subjective opinion as “correct”. As an example, we mentioned how Orr clearly prefers the term “dyadic” and manufactures controversy about the origins of “endosex” and “perisex”, while at the same time conveniently leaving out the unsavoury origins of the term “dyadic”.
Elizabeth pointed out that the ironic thing is Orr didn’t even need to invoke standpoint theory to make the argument that intersex studies would benefit from a disability studies lens. Plenty of intersex and disability studies is done using different frameworks.
Indeed, Elizabeth was surprised that this kind of error made it through a PhD thesis defense. In the department where ze teaches, if a student displays a major misunderstanding about their chosen theoretical framework, the student would be asked to redo the relevant thesis checkpoints (e.g. candidacy paper, thesis proposal/defense) until they get it right.
Some background on academia
Elizabeth brought up a structural problem with the book: it looks like it had zero intersex studies scholars review it prior to publication. 💀
This book originated as a PhD dissertation, which anybody can read for free here. A typical PhD programme is structured as a master-apprentice model of education, where a PhD student apprentices to one (sometimes two) professors. These are known as thesis advisors. The culmination of the PhD is a thesis (aka dissertation), which presents original research done by the student.
To graduate, the thesis needs to pass examination by a committee of professors. The committee acts as a secondary source of support to the student, providing guidance or perspectives to complement the advisors.
Elizabeth explained that when ze assembles a thesis committee for one of zer graduate students, the goal is to ensure any area that the student is venturing into has at least one committee member who is well versed in it. So, let’s say you propose you’re going to do a thesis on “intersex studies meets disability studies” but your thesis advisors are both gender studies people (as Orr’s were). Elizabeth would expect that Orr’s thesis committee would then include at least one disability studies scholar and at least one intersex studies scholar.
Instead, Orr’s thesis committee doesn’t have a single intersex studies scholar on it. Neither the book’s acknowledgements nor the thesis’ acknowledgments acknowledge any intersex studies scholars. Even though Orr is citing intersex studies scholars like Georgiann Davis, Morgan Holmes, and Cary Gabriel Costello, there's nothing to indicate that Orr has ever gotten feedback from any intersex people. This is HIGHLY unusual: normally, intersex studies books have acknowledgments which acknowledge several publicly intersex people, and often one or two intersex organizations.
Research is a highly social activity: researchers are expected to go to conferences, to be in conversation with people working on similar topics. And Orr is clearly social about their research, acknowledging the feminist/gender studies communities they have been a part of. It just seems like intersex studies scholars weren’t a priority for Orr’s academic socializing. 🙃
Orr’s acknowledgments doesn’t even contain the word intersex, which is unprecedented in our collective experience of intersex non-fiction. This is why Elizabeth says that ze was left with the impression that Orr doesn’t think intersex studies is a serious field of research. It appears that Orr views intersex literature as something to be consumed for their benefit, and not a community worthy of participation and a bi-directional relationship.
Early in the book, Orr points to Lennard Davis’ work with the Deaf community on reframing Deaf activism away from the “we’re not disabled we’re a linguistic minority” rhetoric. It’s a great example of disability studies scholars having an impact. Thing is: Davis openly talks about how he grew up in a Deaf family that was part of the Deaf Community. While Davis is not little-d deaf, he took on the project as a member of the capital-D Deaf community. His writing (including book acknowledgments) reflect this.
Elizabeth also pointed out that there are scripts and precedent in academia for how to handle positionality and reflexivity when you’re questioning or closeted. If Orr were closeted or questioning, they would have an excellent way to talk discreetly about it through their very own concept of “temporarily endosex”: Orr could write they don’t know they’re not perisex, frame it around how few perisex people actually know they’re perisex, and retain plausible deniability.
Other notes
Bnuuy was frustrated with the implication that disability studies is The Only Right Way to analyse intersex. It’s a useful lens for understanding intersex, but at times it felt like Orr was arguing it was the only appropriate lens rather than one of a collection of suitable lenses. Theories are analytic tools, and social phenomena are complex and fluid - it’s a matter of finding a suitable tool for a given research question, rather than there being One Correct Way to understand things.
Orr’s use of “bodymind” didn’t quite land. The term was created by Margaret Price to subvert the idea that body and mind are dichotomous: many disabilities cannot neatly fit into “mental” vs “physical”. It’s a term that’s had productive use in disability studies. But Orr’s use of it got a negative reaction. Remy pointed out it felt like it instead it actually reinforced the body-mind distinction. Intersex is, after all, a physical thing, and the idea of “brain intersex” is very poorly received by the intersex community - it’s seen as a way that perisex trans people appropriate intersex and/or live in denial about being perisex. It felt like Orr was using the word on autopilot rather than thinking about when and where it is actually subversive.
Bnuuy was concerned that Orr was reading OII Australia’s information on intersex in bad faith. Orr criticizes them for discursively distancing intersex from disability. Bnuuy points out that OII Australia is not writing for an academic (disability studies) scholarship. This is an advocacy organization speaking to a general audience that understands disability through the medical model. Bnuuy read the quotes from OII Australia as them just distancing themselves from a medicalized understanding of disability.
Elizabeth brought up that Orr’s manufactured controversy of “perisex” may have a classist element. While endo- does make sense as an antonym to inter- if one has formal science background, the term peri- is not conventionally an antonym to inter-. Elizabeth has personally noticed a resistance from zer fellow academics to perisex on the grounds that it’s “using scientific terminology incorrectly”, and thinks that’s a classist take.
Michelle brought up that “it also didn't sit great with me that they [Orr] were very condescending about Tumblr like, ‘aww, look at the baby activists trying to do a scholarship," whereas what I'd describe as ‘folk scholarship’ on Tumblr has been very valuable to me. It's not always correct and there can be misinformation, but it has worth.” Remy was unimpressed with how limited/selective Orr’s engagement seemed to be with intersex Tumblr, as well as Orr’s centrist take on “the future is female”.
Closing thoughts
This was a deeply imperfect piece of scholarship. Orr came across as disconnected from the intersex community, and uninterested in working with the community. The work still has some merits: Orr’s first chapter provides an incisive discussion of how ableism is detrimental to intersex advocacy and that trying to distance intersex from disability only adds to societal ableism. Ableism is a serious force in intersex discrimination and we’re stronger off understanding this and explicitly resisting it.
We hope that the stink of Orr’s voyeurism does not sully the important central message of their book. Work needs to be done to teach more intersex people about disability studies. Disability does not mean disorder. Disability does NOT mean medical problem. The disability rights and justice movements are FULL of disabled groups who, just like the intersex community, are actively seeking de-pathologization, bodily autonomy, patient-led care by respectful and well-informed physicians, and fighting neo-eugenics. We are in good company with groups like the Deaf, neurodiversity, and little people communities.
higher quality versions of these flags would be highly appreciated , as well as redesigns ₍ᐢ. .ᐢ₎ !! ( as i sort of dislike these myself to be honest )
[ID1: A header with black and dark grey stripes with part of a spotlight at the bottom as though the post is inside that spotlight. End ID.]
[ID 2: Two pride flags each cut in half diagonally from top Left to bottom right, with the top right stripe being pale yellow with half a purple ring, and the other side having a pale yellow ring, and a background that changes based on the flag. The first has this stripe pale pink for intergender girl, then blue for intergender boy. Integender androgyne has a lavender stripe, and intergender non-binary has an amber one. Intergender gendless has dark grey, and intergender xenic has medium green. End ID.]
[ID 3: A greyscale banner of The Fallen Angel painting, with Lucifer glaring past his arm and crying. End ID.]
[ID 4: The reverse of the header image, with the half a spotlight at the top so that the post is contained within the circle of light. End ID.]
HD versions, as requested!
[ID: The same pride flags above, now in a more HD format that is also slightly more square. The colors have been slightly shifted darker and less saturated some for accesability. In order, they are: Intergender girl with pink, intergender boy with blue, intergender androgyne with purple, intergender non-binary with amber, intergender genderless with dark grey, and intergender xenic with green. End ID.]
Template below the cut just to avoid eyestrain since it's pure black and white.
[ID: the same flag design as above, in only black and white. End ID.]
MRKH is a congenital variation which results in the underdevelopment or absence of the uterus and/or vagina. typically someone with MRKH's ovaries are fully developed and functional, but may be in an atypical place in the abdomen. MRKH can also be associated with kidney, bone, and hearing atypicalities.
the basis of bismuth was chosen for MRKH due to MRKH's variation in cause (which is often unclear or unknown) and presentation (many cases look very different).
yellow was chosen for community and connection. purple was chosen for contentedness, with blue being chosen for wholeness. green was chosen for MRKH's common association with plants (flowers in particular) and growth.
[ID from ALT: a flag that has the patterns of bismuth. on both sides are one geometric swirl, meeting in the center. the swirl from outside to inside is yellow, purple, cyan, and green. all colors have a gradient of flat color from light to dark. End ID.]
