KIROKAZE
Lint Roller? I Barely Know Her

if i look back, i am lost
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One Nice Bug Per Day
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Sweet Seals For You, Always
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@ricardogregsam
TEETH
His face when he says ânickelâ is great! XD
This reminds me of my little girl because her pants never have pockets
Haha Daddy youâre right! I neverrrrr have pockets, but thatâs why you have them! Youâre my pockets Daddy. âĽ
i think about this post a lot. like, when you put something up on tumblr, you can never really be sure whatâs going to happen to it - what comments will get attached to it, what reblog chains will gain critical mass, what kind of weird tumblr subcultures your gifs will get reblogged into.
and then we have this. this is a gifset of a cute moment from a pixar movie. of an infant mike wazowski finding a small coin and lamenting his lack of any pockets to store it in. when this person torrented monsters university, when they loaded these frames into photoshop, when they sharpened each frame one by one, did they know? did they know that shortly after expelling these gifs into the universe they would become a magnet for daddys-rainbow-princess, mister-daddy, and babygirl-in-daddys-world?
knowing what they know now, if they had the choice to go back to that moment when their finger hovered over the m key as the cursor in the pirate bay search bar blinked, would they type the rest of the word? if they had the power to go back in time and not make this gifset, thereby sparing the world from seeing a bunch of daddy kinksters opine about pockets on a goddamn pixar gifset, would they?Â
all of these people are deactivated this is like an archeological dig
why is he sitting like a 14th century monarch
Some people are too good for this world
man if I had a sword I wouldnât be worried about shit
I have some good news for you
what is it
A horseâs teeth take up more space in their head than their brain
awwsome I donât like horses
i am terrified
Reblog this last
Reblog this second
Reblog this first
a few years ago i made a bunch of events set for random dates in 2018 & 2019 & forgot about them but now theyâre all slowly approaching so here are some of my favorites
I want someone to explain to me thisâŚ
How are there more than just two genders? How is it that gender is different from sex? Why would you consider gender to be a social construct? How is gender a spectrum? Why do you feel the need to disassociate gender and sex when biologist have already proved that gender and sex are the same thing?
Personally speaking, I donât understand why anyone would want to try and push gender identity shit down other peopleâs throats in the most radical way possible, but itâs fucking annoying as hell. To think that you know better than what biologist have studied for years makes me question your intelligence.
Hereâs some food for thought people:
XX chromosomes = Female XY chromosomes = Male
Penis = Male Vagina = Female
Testosterone = Male Estrogen + Progesterone = Female
Gender = Sex
Until you can come up with a reason as to why gender isnât biological and why Iâm a piece of shit for not believing your bullshit, then please stop trying to change around shit just because you hate to hear the opposing voice and accept the facts as they are.
This is an open response to those who believe in the multiple genders/gender spectrum bullshit.
oh boy, youâre in for a hell of a ride. and donât worry, there will a TL;DR at the bottom of this post just in case youâre too lazy to read or are simply unwilling to have your ignorant worldview dismantled by actual concrete facts.
but first, letâs look into the social construction of the gender binary and gender itself.Â
the narrow-minded idea that there are only two genders has been continuously debunked by biologists, psychologists, anthropologists, and doctors alike, first of all. second, gender and sex arenât necessarily the same thing, but they are both the same in the sense that they are both social constructs made to describe natural phenomenon, not actually based in any scientific reality. much like the concept of species; itâs a model, and no model is an actualityâthen it would not be a model, it would be a fact.Â
simply put, gender is only your sense of, and internal mental relationship to masculinity, femininity, and androgyny, which can be expressed through words, behavior, or clothes. in other words, it is simply an intimate and personal sense of self in relation to gender, gender roles, and oneâs physical body. it does not actually have anything to do with biologyâeven less so than sex. reproductive organs are not related whatsoever with gender. sure, itâs typical for the majority of people to identify with a gender thatâs associated with their genitals, but that doesnât mean itâs normal. the majority doesnât outweigh the minority, and isnât any more significant than them. the majority of people are straight, but that doesnât mean gay people are abnormal, it means theyâre less common. much is the same with people whose gender does not match the gender they were assigned at birth. suggesting your gender relies solely on your genitals is also very harmful for people who are intersex. ultimately, your gender is in your head and it is mutually exclusive from your genitals or any other attribute of the physical body. there is truly no scientific, biological, or medical basis for any sort of binary system of gender, and in fact the gender binary completely contradicts the laws of natural variation.
The Yogyakarta Principles on The Application of International Human Rights Law in Relation to Sexual Orientation and Gender Identity further elaborates on the definition of gender to be âeach personâs deeply felt internal and individual experience of gender, which may or may not correspond with the sex assigned at birth, including the personal sense of the body (which may involve, if freely chosen, modification of bodily appearance or function by medical, surgical or other means) and other expressions of gender, including dress, speech and mannerisms.â the principle 3 of this document reads as follows: âA person of diverse sexual orientation and gender identities shall enjoy legal capacity in all aspects of life. Each personâs self-defined sexual orientation and gender identity is integral to their personality and is one of the most basic aspects of self-determination, dignity and freedomâ.
citations from other works of literature:
â˘Â Wendy Wood, âGender: An Interdisciplinary Perspectiveâ (2010)  - âSociological explanations, in turn, often fail to recognize that gender beliefs are influenced by individual-level factors. For example, people differ in the extent to which they hold gender identities, or personally identify with a sex category. Although identities often reflect categories of male or female, they also may include alternatives (e.g., intersex, transgender). The specific content of gender identities can include communal or agentic personality attributes, gender-typed interests and occupations, or gendered ways of relating to others. Men and women act in gendered ways as they regulate their behavior in line with a valued gender identity. Thus, people may do gender because it enhances their self-esteem and positive feelings.â (p.g. 337)Â
⢠Judith Butler, Gender Trouble (1990)
- âIf gender is the cultural meanings that the sexed body assumes, then a gender cannot be said to follow from a sex in any one way. Taken to its logical limit, the sex/gender distinction suggests a radical discontinuity between sexed bodies and culturally constructed genders. Assuming for the moment the stability of binary sex, it does not follow that the construction of âmenâ will accrue exclusively to the bodies of males or that âwomenâ will interpret only female bodies. Further, even if the sexes appear to be unproblematically binary in their morphology and constitution (which will become a question), there is no reason to assume that genders ought also to remain as two. The presumption of a binary gender system implicitly retains the belief in a mimetic relation of gender to sex whereby gender mirrors sex or is otherwise restricted by it. When the constructed status of gender is theorized as radically independent of sex, gender itself becomes a free-floating artifice, with the consequence that man and masculine might just as easily signify a female body as a male one, and woman and feminine a male body as easily as a female one.â (p.g. 10)Â
⢠Gerald N. Callahan, Between XX and XY: Intersexuality and the Myth of Two Sexes (2009)
- âWe understand that genderâthe ways that society molds us into proper girls or boys, men or womenâis complicated. Gender depends on lots of thingsâupbringing, culture,the stories fed to us by television and movies, hormones, and power struggles.â (p.g. x-xi)
- ââŚthere is a naivete about the way we ignore the fact that some people donât fit neatly into the either-or of gender. I believe that gender is rather a continuum than an either-or proposition.â (p.g. 108)
⢠Anne Fausto-Sterling, Sexing the Body: Gender Politics and the Construction of Sexuality (2000) Â
- âAll of which brings me back to the five sexes. I imagine a future in which our knowledge of the body has led to resistance against medical surveillance, in which medical science has been placed at the service of gender variability, and genders have multiplied beyond currently fathomable limits. Suzanne Kessler suggests that âgender variability can⌠be seen⌠in a new wayâas an expansion of what is meant by male and female.â Ultimately, perhaps, concepts of masculinity and femininity might overlap so completely as to render the very notion of gender difference irrelevant.â (p.g. 101)
- âGiven the discrimination and violence faced by those whose cultural and physical genitals donât match, legal protections are needed during the transition to a gender-diverse utopia. It would help to eliminate the âgenderâ category from licenses, passports, and the like. The transgender activist Leslie Feinberg writes: âSex categories should be removed from all basic identification papersâfrom driverâs licenses to passportsâand since the right of each person to define their own sex is so basic, it should be eliminated from birth certificates as well.â Indeed, why are physical genitals necessary for identification? Surely attributes both more visible (such as height, build, and eye color) and less visible (fingerprints and DNA profiles) would be of greater use. Transgender activists have written âAn International Bill of Gender Rightsâ that includes (among ten gender rights) âthe right to define gender identity, the right to control and change oneâs own body, the right to sexual expression and the right to form committed, loving relationships and enter into marital contracts.ââ (p.g. 111)
there are no limitations on who you are, how you feel, or what identity you construct for yourself, therefore people can and do construct more gender than the two traditional ones, and all of them are valid. plus, the simple fact that some people donât identify as one of the two binary genders is proof that there are other genders. if someone identifies are nonbinary, then nonbinary people exist. itâs that simple. even if thatâs just one person, it exists in society, ergo it is.
now this is a fun one; letâs move on to the social construction of âbiologicalâ sex.Â
even if gender was the exact same thing as sex, it still would be neither binary nor a scientific absolute. in her novel Sexing the Body, Anne Fausto-Sterling explains that there are 5 specific measures of âbiological sexâ according to modern medical science:
1. chromosomes (male: Â XY, female: XX)
2. genitalia (male: penis, female vulva and vagina)
3. gonads (male: testes, female: ovaries)
4. hormones (male: high testosterone, low estrogen, low progesterone; female: high estrogen, high progesterone, low testosterone)
5. secondary sex characteristics (male: large amounts of dark, thick, coarse body hair, noticeable facial hair, low waist to hip ratio, no noticeable breast development; female: fine, light colored body hair, no noticeable facial hair, high waist to hip ratio, noticeable breast development)
in real life, very few people actually match up with all five categories. estimates by the intersex society of north america notes the frequency and prevalence of intersex conditions, and puts the total rate of human bodies that âdiffer from standard male or femaleâ at around one in 100, while anne fausto-sterling estimates that 1.7% of the population do not fall within the usual sex classifications. however, both of these estimations are somewhat outdated, so it could easily be a much higher percentage.Â
there are people out there with XY chromosomes, testes, a vulva, a vagina, âfemaleâ secondary sex characteristics, and âmaleâ hormone patterns; people with XX chromosomes, testes, a penis, âmaleâ secondary characteristics and âfemaleâ hormone patterns, and there are even people with both âmaleâ and âfemaleâ secondary sex characteristics or hormone patterns at the same time, regardless of their genes, gonads, or genitalia. now, these people are technically intersex assuming that the two sex system is absolutely true. however, in order for the binary to even be considered real, every single person on earth must completely match up on all 5 markers of sex all the time. thatâs not what happens in real life. in real life, literally tens, if not hundreds of MILLIONS of people have bodies that are contrary to the biological concept of the two sex system.Â
letâs look further into Fausto-Sterlingâs book and consider the case of the athlete maria patiĂąo. patiĂąo has âfemaleâ genetalia, and she has always considered herself to be female and was considered so by others. however, she was discovered to have XY chromosomes and was barred from competing in womenâs sports. patiĂąoâs genitalia were at odds with her chromosomes and the latter were taken to determine her sex, and she successfully fought to be recognized as a female athlete, arguing that her chromosomes alone were not sufficient enough to not make her female. intersex people like patiĂąo illustrate that our understandings of sex differ and suggest that there is no immediately obvious way to settle what sex amounts to purely biologically or scientifically. deciding what sex is involves evaluative judgements that are influenced by social factors.
the only thing in your body that has a âbiological sexâ in any sense is your gametes, which some people donât even produce, which your body can easily stop producing, and which are a very minuscule part of the rest of your body. the rest of your body, including your genitals, has no âbiological sexâ.
citations from other works of literature:
⢠Anne Fausto-Sterling, Sexing the Body: Gender Politics and the Construction of Sexuality (2000)
- âConsider Angela Morenoâs more recent tale. In 1985, when she was twelve years old, her clitoris grew to a length of 1.5 inches. Having nothing to compare this to, she thought she was normal. But her mother noticed and with alarm hauled her off to a doctor who told her she had ovarian cancer and needed a hysterectomy. Her parents told her that no matter what, she would still be their little girl. When she awoke from surgery, however, her clitoris was gone. Not until she was twenty-three did she find out she was XY and had had testes, not ovaries. She never had cancer. Today Moreno has become an ISNA activist and credits ISNA with helping her heal psychologically from the damage done by lies and surgery.â (p.g. 84)
- âWe stand now at a fork in the road. To the right we can walk toward reaffirmation of the naturalness of the number 2 and continue to develop new medical technology, including gene âtherapyâ and new prenatal interventions to ensure the birth of only two sexes. To the left, we can hike up the hill of natural and cultural variability. Traditionally, in European and American culture we have defined two genders, each with a range of permissible behaviors; but things have begun to change. There are househusbands and women fighter pilots. There are feminine lesbians and gay men both buff and butch. [Transgender people] render the sex/gender divide virtually unintelligible.â (p.g. 101)
- Â âBecause of their loyalty to a two-gender system, some scientists resisted the implications of new experiments that produced increasingly contradictory evidence about the uniqueness of male and female hormones. Frank, for example, puzzling at his ability to isolate female hormone from âthe bodies of males whose masculine characteristics and ability to impregnate females is unquestioned,â finally decided that the answer lay in contrary hormones found in the bile. Others suggested that the finding of adrenal sex hormones could âsaveâ the hypothesis of separate sex-hormonal spheres.â (p.g. 191)
- âBut scientists are a diverse lot, and not everyone responded to the new results by trying to fit them into the dominant gender system. Parkes, for example, acknowledged the finding of androgen and estrogen production by the adrenal glands as âa final blow to any clear-cut idea of sexuality.â Others wondered about the very concept of sex. In a review of the 1932 edition of Sex and Internal Secretions, the British endocrinologist F. A. E. Crew went even further, asking âIs sex imaginary?⌠It is the case,â he wrote, âthat the philosophical basis of modern sex research has always been extraordinarily poor, and it can be said that the American workers have done more than the rest of us in destroying the faith in the existence of the very thing that we attempt to analyze.ââ (p.g. 191-192) {
â˘Â Anne Fausto-Sterling, âThe Sex/Gender Perplexâ (2000) Â
- âDeciding whether to call a child a boy or a girl, then, employs social deďŹnitions of the essential components of gender. Such deďŹnitions, as Suzanne Kessler observes, are primarily cultural, rather than biological. Consider, as another example of this claim, problems caused by introducing European and American medical approaches into cultures with different systems of gender. For example, a group of physicians from Saudi Arabia recently reported on several cases of XX intersex children with congenital adrenal hyperplasia (CAH), a genetically inherited malfunction of enzymes which aid in making steroid hormones. Despite having two X chromosomes, some CAH children are born with highly masculinized genitalia and are initially identiďŹed as males.â (p.g. 643)
⢠Judith Lorber, Believing is Seeing: Biology as Ideology; Gender and Society, Vol. 7, No. 4 (1993)Â
- ââŚbodies differ in many ways physiologically, but they are completely transformed by social practices to fit into the salient categories of a society, the most pervasive of which are âfemaleâ and âmaleâ and âwomenâ and âmen.ââ (p.g. 569)
⢠Lisa Adkins, Sex in Question: French Materialist Feminism (1996)Â
-âOne of the most important developments in early 1990sâ anglophone feminist theory is seen to be the destabilisation of the apparent orthodoxy regarding the relationship between sex and gender. It is no longer assumed that sex is a ânaturalâ or âbiologicalâ category, with gender a social or cultural construction somehow imposed on top of it. âSexâ is increasingly recognised as a sociohistorical product, rather than a fixed, transhistorical, or taken-for-granted category.â (p.g. 15)
- â⌠that the division of society into two sexes is the product, and not the cause, of oppression; that âsexâ is a political category and there would be no âsexâ without oppression; and that heterosexuality is of central importance in defining the sexes as natural, different and complementary.â (p.g. 16)Â
⢠ Maria Lugones, âThe Coloniality of Genderâ (2008)Â
- âDespite [countless] anthropological and medical studies to the contrary, society presumes an unambiguous binary sex paradigm in which all individuals can be classified neatly as male or female.â (p.g. 6)Â
â˘Â Sarah Richardson, âSexing the X: How the X Became the âFemale Chromosomeââ (2012)
- ââŚthe human X chromosome carries a large collection of male sperm genes.â (p.g. 909)
- âCurrently, there is a broad popular, scientiďŹc, and medical conception of the X chromosome as the mediator of the differences between males and females, as the carrier of female-speciďŹc traits, or otherwise as a substrate of femaleness⌠associations between the X and femaleness are the accumulated product of contingent historical and material processes and events, and they are inďŹected by beliefs rooted in gender ideology.â (p.g. 927)Â
⢠Gerald N. Callahan, Between XX and XY: Intersexuality and the Myth of Two Sexes (2009)
- âIn truth, humans come in an amazing number of forms, because human development, including human sexual development, is not an either/or proposition. Instead, between âeitherâ and âorâ there is an entire spectrum of possibilities. Some people come into this world with a vagina and testes. Others begin their lives as girls but at puberty become boys. Though weâve been told that Y chromosomes make boys, there are women in this world with Y chromosomes, and there are men without Y chromosomes. Beyond that, there are people who have only a single unpaired X chromosome. There are also people who are XXY, XXXY, or XXXXYâŚThere are babies born with XYY, XXX, or any of a dozen or more other known variations involving X or Y chromosomes. We humans are a diverse lot.â (p.g. xi-xii)
-Â âNondisjunction can happen with any chromosome, including the sex chromosomes X and Y. A single sperm or egg may end up with two, three, or more X chromosomes, and a single sperm may hold more than one Y chromosome. In truth, sperm and eggs come in variety packs. If that alone isnât enough to derail the simple XX/XY, female/male idea, a mystery known as anaphase lag can also cause developing sperm or ova to lose an X or a Y chromosome along the way. And even after fertilization, sex chromosomes can be lost or gained. And even among men with the normal 46,XY karyotype, the size of the Y chromosome can vary. That means that my Y chromosome might be three times the size of Arnold Schwarzeneggerâs Y chromosome. Here certainly, quantity matters; perhaps size does as well. The end product is a panoply of possible sexes by any definition, an array of human beings as grand and as varietal as the fragrances of flowers: 45,X; 47,XXX; 48,XXXX; 49,XXXXX; 47,XYY; 47,XXY; 48,XXXY; 49,XXXXY; and 49,XXXYY.â (p.g. 62)
- âIntersex people are not a few freakish, unfortunate outliers. They are instead the most complete demonstration of our humanity⌠We, as a society, are very hard on people who donât fit out preconceptions, especially our preconceptions about sex. What intersex people have shown us is the truth about all of us. There are infinite chemical and cellular pathways to becoming human. [âŚ] Sex isnât a switch we can easily flip between two poles. Between those two imaginary poles lies an infinite number of possibilities.â (p.g. 163)
â˘Â Anonymous Author, âThe Problematic Ideology of Natural Sexâ (2016)
- âAround the world, over the past four or five hundred years, people have been cajoled, threatened, forcibly re-educated, beaten, imprisoned, locked in mental hospitals, put in the stocks, publicly humiliated, mutilated, and burnt at the stake for violating one or more of the precepts of âNatural [Biological] Sex.â Thatâs the sure sign of enforced ideology, not a true natural lawâŚâÂ
- âIf we truly believe in science, in a rational world where we look objectively at what is, rather than impose our beliefs onto reality, then we need to reject the Ideology of Natural Sex. We need to see the reality of the sex spectrum and stop framing intersexuality as a rare disorder that somehow violates natural law. We need to understand that different societies have divided the sex spectrum up into different numbers of social sexes, and that binary sex is no more or less arbitrary than trinary or quartic sex systemsâŚâÂ
â˘Â Courtney Adison, âHuman Sex is Not Simply Male or Female. So What?â (2016)Â
- âIt is no surprise, then, that the sex binary is so firmly rooted in Euro-American thought, along with many others (think body and mind, nature and culture). It underpins and naturalises gendered divisions of labour through, for example, the notion of women as the weaker sex. Language mirrors the distinction between male and female, as in the way we talk about the sexes as âoppositeâ, and throughout life we are encouraged to think in binary terms about this central aspect of our existence.â
- âWhile these gendered binaries play out in social life in reasonably clear ways, they also seep into places conventionally seen as immune to bias. For example, they permeate sex science. In her paper âThe Egg and the Spermâ (1991), the anthropologist Emily Martin reported on the âscientific fairy taleâ of reproductive biology⌠scientific knowledge is produced in culturally patterned ways and, for Euro-American scientists, gendered assumptions make up a large part of this patterning.â
-Â âIn Gender Trouble (1990), the feminist theorist Judith Butler argues that the insistence on sex as a natural category is itself evidence of its very unnaturalness. While the notion of gender as constructed (through interaction, socialisation and so on) was gaining some acceptance at this time, Butlerâs point was that sex as well as gender was being culturally produced all along. It comes as no surprise to those familiar with Butler, Martin and the likes, that recent scientific findings suggest that sex is in fact non-binary. Attempts to cling to the binary view of sex now look like stubborn resistance to a changing paradigm. In her survey paper âSex Redefinedâ (2015) in Nature, Claire Ainsworth identified numerous cases supporting the biological claim that sex is far from binary, and is best seen as a spectrum. The most remarkable example was that of a 70-year-old father of four who went into the operating room for routine surgery only for his surgeon to discover that he had a womb.â
- âLooking to other times and to other cultures, we are reminded that sex is to some degree produced through the assumptions we make about each other and our bodies. Modern science is moving towards consensus on sex as a spectrum rather than a simple male/female binary, and it is time to start casting around for new ways of thinking about this fundamental aspect of what we are. Historical and anthropological studies provide a rich resource for re-imagining sex, reminding us that the sex spectrum itself is rooted in Euro-Western views of the person and body, and inviting critical engagement with our most basic biological assumptions.â
â˘Â Thomas Laqueur, Making Sex (1992)Â
- âFor quite different reasons, Catharine MacKinnon argues explicitly that gender is the division of men and women caused âby the social requirements of heterosexuality, which institutionalizes male sexual dominance and female sexual submissionâ; sex-which comes to the same thing-is social relations âorganized so that men may dominate and women must submit.â âScienceâ, Ruth Bleier argues, mistakenly views âgender attributions as natural categories for which biological explanations are appropriate and even necessary.â Thus some of the so called sex differences in biological and sociological research turn out to be gender differences after all, and the distinction between nature and culture collapses as the former folds into the latter.â (p.g. 13)Â
- Â âThere are two explanations for how the two modem sexes as we imagine them were, and continue to be, invented: one is epistemological and the other is, broadly speaking, political.â (p.g. 151)
â˘Â Asia Friedman, Blind to Sameness: Sexpectations and the Social Construction of Male and Female Bodies (2013)
- âThomas Laqueur argues that in the past, specifically prior to the 19th Century, male and female bodies were seen very differently than they are today. They were perceived as more similar than different, and instead of two sexes, there were just two variations of one sex. Laqueur further demonstrates that the shift in perception to seeing the sexes as two categorically different things was not the result of gaining more scientific knowledge, since many of the relevant discoveries were actually made after the fact⌠So the question for Laqueur is, if it was not due to advances in specific scientific knowledge of sex differences, what was responsible for that shift from seeing one to seeing two sexes? And his answer is essentially cultural change. He argues that sex or the body is the epiphenomenon, while gender, what we would normally take to be the cultural category, is what is primary. Marian Lowe makes a similar point when she argues that âif race, sex, and class were not politically and economically significant categories it is likely that no one would care very much about biological differences between members of these groups. To pay attention to the study of sex differences would be rather peculiar in a society where their political importance was small.ââ (p.g. 45-46)Â
- âFurther, regarding chromosomes, keep in mind that XX and XY are 50% the same, and the egg and the sperm actually have the same sex chromosomes every time both contribute an âXâ to make a female. Sarah Richardson offers a much more scientifically precise version of the same fundamental argument in her critique of recent accounts claiming significant genetic variation between males and females. âSex differences in the genome are very, very small: of 20,000 to 30,000 genes, marked sex differences are evident in perhaps half a dozen genes on the X and Y chromosome, and, it is hypothesized, a smattering of differently expressed genes across the autosomes⌠In DNA sequence and structure, sex differences are localized to the X and Y chromosomes. Males and females share 99.9 percent sequence identity on the 22 autosome pairs and the X, and the handful of genes on the Y are highly specific to male testes development. Thinking of males and females as having different genomes exaggerates the amount of difference between them, giving the impression that there are systematic and even law-like differences distributed across the genomes of males and females, and playing into a traditional gender-ideological view of sex differences.â (Richardson, Forthcoming: 8-9) The essential point is this: Males and females are much more genetically similar than different.â (p.g. 206)
âbiological sexâ is just as biased, unscientific, and subjective as the concept of gender is, and to base sex or gender on chromosomes or genitals or some other arbitrary feature is to ignore and marginalize the truth. there are millions of people who have different genitalia, lack them all together, or are intersex, people with differing karyotypes (i.e. XXY, XXX, XYY, X, etc) or chimerism (a body where some cells are of one karyotype and others are of another), and there are people with all kinds of genetic/epigenetic/biological conditions. these are all normal, natural variations of the human body that arenât inherently connected to each other. to say sex or gender is defined by any of these features is erasive, intersexist, transphobic, and entirely contrary to what actual biologists and geneticists have been saying for decades.
just because you cannot handle your societally constructed worldview surrounding sex, gender, and genetics being smashed by sociology & biology itself doesnât mean, additionally, that you have the right to make other people feel unsafe and uncomfortable just because you donât like having your viewpoint being dismantled. donât act as if you somehow know everything about sex and gender just because you took 10th grade biology and ate up some oversimplified explanations. the complexities of human behavior & the diversity of sex and reproduction in life canât be completely covered in a simple high school biology class. shocker!
not to mention, the idea of a gender binary is a very, very recent concept solely rooted in colonialism and racism, not science.
in fact, the idea of third and nonbinary genders is as old as human civilization. (the list below is a very VERY brief history of nonbinarism):
§ 2000 BCE: in mesopotamian mythology, among the earliest written records, there are references to types of people who are neither men nor women. in a sumerian creation myth found on a stone tablet from the 2000 bce, the goddess ninmah fashions a being âwith no male organ and no female organâ, for whom enki finds a position in society: âto stand before the king".
§ 1800 BCE: inscribed pottery shards from the middle kingdom of egypt, found near ancient thebes, list three human genders: tai (male), sḍt (âsekhetâ) and hmt (female).
§ 385-380 BCE: aristophanes, a comic playwright, tells a story of creation in which âoriginal human natureâ includes a third sex. this sex âwas a distinct kind, with a bodily shape and a name of its own, constituted by the union of the male and the female: but now only the word âandrogynousâ is preserved.â
§ 77 BCE: genucius, a roman slave is denied inheritance on the grounds, according to art historian lynn roller, of being âneither a man nor a woman.â he is ânot even allowed to plead his own case, lest the court be polluted by his obscene presence and corrupt voice.â
§ 1871: british administrators pass the criminal tribes act in india, effectively outlawing the countryâs hijrasâa community that includes intersex people, trans people, and even cross-dressers. celebrated in sacred indian texts, hijras had long been part of south asian cultures, but colonial authorities viewed them as violating the social order.
§ 1970: mexians in oaxaca state establish vela de las intrepidas (vigil of the intrepids), a festival celebrating ambiguous gender identities. the zapotec culture embraces a third-gender population called muxes. muxes trace back to pre-columbian times, when there were âcross-dressing aztec priests and mayan gods who were male and female at the same timeâ.
§ 2014: indiaâs supreme court recognizes the right of people, including hijras, to identify as third-gender. the court states, âit is the right of every human being to choose their gender.â
this binary gender system of ours is comparatively very new, and has been forced upon the rest of the world by white europeans in destructive and violent invasion, genocide, and complete appropriation and destruction of the original cultures of each land. really, it is the binary system that is unnatural. multiple genders have always existed in this world. and despite the best attempt of european colonialists, they continue to exist today, indicating that it is part of human nature to not fit in a neat binary and instead have multiple genders. even within the united states, multiple native american tribes have a system that includes up to six distinct gender categories.
multiple countries and cultures around the world have either three or more genders officially recognized, or no genders recognized at all (hereâs a more interactive and informational map). plus, there are also many completely gender-neutral languages, where gendered pronouns and/or gendered categories donât exist whatsoever.
citations from other works of literature:
⢠Maria Lugones, âHeterosexualism and the Colonial /Modern Gender Systemâ (2007)
- âLugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power⌠gender itself is a colonial introduction, a violent introduction consistently and contemporarily used to destroy peopks, cosmologies, and communities as the building ground of the âcivilizedâ West.â (p.g. 186)
- âAs global, Eurocentered capitalism was constituted through colonization, gender differentials were introduced where there were none. Oyeronkk Oyewhmi has shown us that the oppressive gender system that was imposed on Yoruba society did a lot more than transform the organization of reproduction⌠many Native American tribes were matriarchal, recognized more than two genders, recognized âthirdâ gendering and homosexuality positively, and understood gender in egalitarian terms rather than in the terms of subordination that Eurocentered capitalism imposed on them. Gunnâs work has enabled us to see that the scope of the gender differentials was much more encompassing and it did not rest on biology.â (p.g. 196)
⢠Gerald N. Callahan, Between XX and XY: Intersexuality and the Myth of Two Sexes (2009)
-Â âOur history suggests that we havenât always imagined that humans come in only two sexes, and that things far removed from what we might call facts have played major roles in determining our thoughts about sex. Even today, several human societies believe in more than two sexes.â (p.g. xi)
â˘Â Anne Fausto-Sterling, Sexing the Body: Gender Politics and the Construction of Sexuality (2000)Â
- Â âWere we in Europe and America to move to a multiple sex and gender role system (as it seems we might be doing), we would not be cultural pioneers. Several Native American cultures, for example, define a third gender, which may include people whom we would label as homosexual, transsexual, or intersexual but also people we would label as male or female. Anthropologists have described other groups, such as the Hijras of India, that contain individuals whom we in the West would label intersexes, transsexuals, effeminate men, and eunuchs. As with the varied Native American categories, the Hijras vary in their origins and gender characteristics. Anthropologists debate about how to interpret Native American gender systems. What is important, however, is that the existence of other systems suggests that ours is not inevitable.â (p.g. 108-109)Â
â˘Â Phoenix Singer, âColonialism, Two-Spirit Identity, and the Logics of White SupremacyâÂ
- âColonialism as practiced by Western culture is used to erase traditional non-binary roles of gender orientation and systems of sexuality, i.e. the Two-Spirit. Identifying as Two-Spirit becomes not just a traditional way of expressing Indigenous beliefs of gender orientation and sexuality but a political identity in resistance of colonialism. Through the use of inherently violent, assimilative measures, these traditions of the Two-Spirit in Indigenous societies are lost in many of our communities and are replaced by the Western gender binary and spectrum of sexual orientation. As this paper will show, this plays into the colonialist logic of white supremacy and how it relates to the Indigenous body, colonizing Two-Spirit identity.â (p.g. 1)
- âWhen Europeans came to Turtle Island, much of their culture, their ideals, their beliefs and institutions came with them through the continued centuries of settler-colonialism. Building their own nation upon this land, they were able to more permanently construct and impose their culture upon others. The Western colonization of the Americas brought forth many institutions which sought to erase and displace Indigenous cultural traditions and beliefs. Through the use of violence, forced assimilation, demonization of Indigenous beliefs and then appropriation of Indigenous culture, the subjugation of Native sexuality and gender roles have continued unquestioned in the minds of the settler and of our own people. It can be said and will be shown, that the Western binary is a system of oppression and repression and is actively a form of institutional violence against the Two-Spirit. This is all connected to the idea of white supremacy and domination over Indigenous bodies and beliefs, of colonization of our very selves. Thus an analysis of colonization and white supremacy is not complete without an approach towards Two-Spirit identity in our own communities.â (p.g. 1-2)
- âBefore the colonization of this land, there were as many as six traditional gender orientation roles among numerous tribes. However, due to boarding schools erasing these traditions [âŚ] the Christianized related the existence of the Two-Spirit as sin⌠The Western Gender Binary is thus superimposed upon all cultures and their histories seen through the gaze of not only male dominance but a male/female paradigm that does not account for the existence of third, fourth, fifth and even more varieties of non-male/female expressions and identities. [âŚ] The Western Gender Binary does not see the Two-Spirit, the Western Gender Binary only sees a Man acting in âUnmanlyâ ways or a Woman acting in âUnwomanlyâ ways⌠The influence of Western culture on the erasure of Indigenous âqueerâ and Two-Spirit peoples has created a system of sexual assault, homophobia and transphobia used against our peoples, entangled with the history of colonialism. As part of the settler mentality, we can see these actions as colonial violence against the Two-Spirit and are also the results of genocide. To reiterate previous statements, the Western gender binary is a form of superimposed and universalized colonialism upon Indigenous bodies and minds.â (p.g. 5-6)
⢠Anonymous Author, âThe Problematic Ideology of Natural Sexâ (2016)
- ââŚwe have ignorance of the long and violent history of the imposition of the Ideology of Natural Sex under European colonialism. The genius behind framing an ideology as ânaturalâ is that its history erases itself. Why would anyone study the history of something natural and eternal? We donât study the history of covalent bonds in chemistry or cumulus clouds in meteorology.  And so we donât study the spread of European binary sex ideology under colonialism. If you do, youâll find that all over the world before European colonialism there were societies recognizing three, four, or more sexes and allowing people to move between themâbut thatâs a subject for another post. Suffice it to say that societies were violently restructured under European colonialism in many ways, and one of those was the stamping out of nonbinary gender categories and stigmatization of those occupying them as perverts.âÂ
to say that nonbinary genders donât exist would not only be scientifically incorrect and historically inaccurate, but it would be to say that the cultural traditions of these people are invalid, and only the white european standard of gender, which was forced onto indigenous people via genocide and forced assimilation, is âcorrectâ. trying to enforce western concepts of gender on other cultures is an act of blatant racism and imperialism, and presumes that one group somehow knows more about the human condition, which is, on all levels, factually as well as historically and ethnically wrong.Â
TL;DR:Â
neither gender nor biological sex is innate, binary, or a scientific reality in any way, shape, or form, and the vast majority of biologists, scientists, doctors, psychologists, historians and anthropologists have been debunking these ignorant claims for decades and proving that both of these concepts are socially constructed. since gender as completely subjective, nonbinary genders have existed since the dawn of human civilization, even dating back to mesopotamia, the VERY FIRST human society, at that. there are many countries today where there are officially more than two genders recognized, and there are multiple languages that are entirely gender-neutral. the gender binary itself is an entirely european theory based on a complete lack of understanding of science, and was only recently forced on the world via colonialism, violence, and genocide. saying that nonbinary genders arenât real is an act of transphobia, racism, and imperialism, and is the same as saying that thousands of cultures around the world, millions of personal experiences, and entire societal structures throughout history are not real, which makes no sense. it is part of human nature and basic natural variation to not fit into oversimplified binary categories.
but you know, curse those special snowflakes, or whatever.
this is an updated version of my original response. please reblog this edited version of my post instead if youâve already reblogged the previous/original version.
I LOVE THIS AND I LOVE YOU
heeeyy look what i found -đ
When Anne has a will, Anne hathaway.
I think we need to add her to the immortal list.
Confirmed. Likely a very modern one, due to her lack of period affectations. Sheâs just kicking this journey off and has plans for centuries.Â
Counterpoint, from @if-i-am-not-for-me, she was married to Shakespeare. Sheâs just pretty good at keeping up with things.
Further counterpoint,Â
Sheâs still married to Shakespeare
Female BAMFs Throughout History
this is fab BUT WHERE ARE THEIR NAMES?
Ching Shih
Nancy Wake
Lyudmila Pavlichenko
Rukhsana Kausar
The Gulabi Gang
Neerja Bhanot
Zainab Bibi
Susan Walters
Nong Thoom
Juliane Koepcke
Iâm always wanting to read more about these posts immediately and I have trouble finding the sources.
My Brain: Eat
Me: Okay, what should we make?
My Brain: No make!!! Only eat.
In Infinity War, when the army in Wakanda is charging forward to meet Thanosâs army, you see Steve and Tâchalla fly past everyone because they both run super fast. But Bucky is just as fast. And Bucky was not with them. Bucky looked at the army of weird alien monsters and thought to himself âIâm not in any hurry to get to that. Iâll jog it.â
Tiffany Haddish getting drunk and telling the story of Rose Valland, an art curator who recovered stolen art from the Nazis during WWII, is everything Iâve never thought I needed in life. Someone PLEASE make this a regular thing with her. I guarantee our children and we, as a society, would learn more from her valuable teachings. [Full video here]
BEST SHIT EVER !!