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 the evidence (that you specifically asked for, just saying) 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 actuality.
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. suggesting your gender relies solely on your genitals is not only transphobic, but is also very harmful for people who are intersex. ultimately, your gender is in your head and it is mutually exclusive from your 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 human 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:
⢠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
⢠Justin Clark, âUnderstanding Genderâ  (2015)Â
- âWestern culture has come to view gender as a binary concept, with two rigidly fixed options: male or female, both grounded in a personâs physical anatomy. When a child is born, a quick glance between the legs determines the gender label that the child will carry for life. But even if gender is to be restricted to basic biology, a binary concept still fails to capture the rich variation that exists. Rather than just two distinct boxes, biological gender occurs across a continuum of possibilities. This spectrum of anatomical variations by itself should be enough to disregard the simplistic notions of a binary gender system. But beyond anatomy, there are multiple domains defining gender. In turn, these domains can be independently characterized across a range of possibilities. Instead of the static, binary model produced through a solely physical understanding of gender, a far richer tapestry of biology, gender expression, and gender identity intersect in a multidimensional array of possibilities. Quite simply, the gender spectrum represents a more nuanced, and ultimately truly authentic model of human gender. (p.g. 1)Â
- âLike other social constructs, gender is closely monitored and reinforced by society. Practically everything in society is assigned a genderâtoys, colors, clothes and behaviors are just some of the more obvious examples. Through a combination of social conditioning and personal preference, by age three most children prefer activities and exhibit behaviors typically associated with their sex. Accepted social gender roles and expectations are so entrenched in our culture that most people cannot imagine any other way. As a result, individuals fitting neatly into these expectations rarely if ever question what gender really means. They have never had to, because the system has worked for them.â (p.g. 1)
⢠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)
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, neither would be a binary or a scientific absolute. while modern science measures âbiologicalâ sex by these 5 specific measures,
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)
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 one in 100, while biologist Anne Fausto-Sterling estimates this number to be around 1.7%. both of these estimates are somewhat outdated, so the actual number of intersex people in the world may be much higher.
humans naturally fall along a wide spectrum of variation; itâs a normal and expected biological occurrence. in fact, the more we study sex, the more we discover that reality does not fit the narrative. our estimates of how many people have chromosomes that donât fit in the XX=female/XY=male binary continue to grow as we actually test peopleâs chromosomes more often (esp. since most people donât actually know what their chromosomes are).
there are lots of people out there with XY chromosomes, testes, a vulva, a vagina, female secondary sex characteristics, and female hormone patterns; there are people with XX chromosomes, testes, a penis, male secondary characteristics and male hormone patterns; and there people with both male and female secondary sex characteristics or hormone patterns at the same time, regardless of their genes, gonads, or genitalia. 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, there are literally tens of millions of people whose very existence defies the socially constructed concept of a two sex system.
there is no immediately obvious way to settle what sex amounts to purely biologically or scientifically. deciding what sex is involves evaluative judgments that are influenced by social factors. in actuality, the only thing in your body that has a âbiological sexâ in any real sense is your gametes, which 1) some people donât even produce, 2) which your body can easily stop producing, and 3) which are a very minuscule part of the rest of your body. the rest of your body, including your genitals, has no âbiological sexâ at all.
moreover, as far as medical issues are concerned, treating common correlations as discrete categories is very harmful to people who donât fit in those categories. modern medicine acknowledges that chromosomal sex, gonadal sex, hormonal sex, morphological sex, and behavioral sex (extensive overlap with but not the same as gender and/or gender role) are different and need to be considered differently under different circumstances. no one thing is biological sex. there is no reason for a male/female binary of it; not only is it intersexist and transphobic, but itâs just bad science.
citations from other works of literature:
⢠Anne Fausto-Sterling, Sexing the Body: Gender Politics and the Construction of Sexuality (2000)
- 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.â (p.g. 191)
- ââŚnot 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
⢠Penelope Eckert  and Sally McConnell-Ginet, Language and Gender (Second Edition) (2013)Â
- âPeople tend to think of gender as the result of nurtureâas social and hence fluidâwhile sex is the result of nature, simply given by biology. However, nature and nurture intertwine, and there is no obvious point at which sex leaves off and gender begins. But the sharp demarcation fails because there is no single objective biological criterion for male or female sex. Sex is based in a combination of anatomical, endocrinal and chromosomal features, and the selection among these criteria for sex assignment is based very much on cultural beliefs about what actually makes someone male or female. Thus the very definition of the biological categories male and female, and peopleâs understanding of themselves and others as male or female, is ultimately social. Anne Fausto-Sterling (2000) sums up the situation as follows: Â
labeling someone a man or a woman is a social decision. We may use scientific knowledge to help us make the decision, but only our beliefs about gender â not science â can define our sex. Furthermore, our beliefs about gender affect what kinds of knowledge scientists produce about sex in the first place. (p. 3) Â
Biology offers up dichotomous male and female prototypes, but it also offers us many individuals who do not fit those prototypes in a variety of ways. Blackless et al. (2000) estimate that 1 in 100 babies are born with bodies that differ in some way from standard male or female. These bodies may have such conditions as unusual chromosomal makeup (e.g., 1 in 1,000 male babies are born with two X chromosomes as well as a Y, hormonal differences such as insensitivity to androgens (1 in 13,000 births), or a range of configurations and combinations of genitals and reproductive organs. The attribution of intersex does not end at birthâfor example, 1 in 66 girls experience growth of the clitoris in childhood or adolescence (known as late onset adrenal hyperplasia).â (p.g. 2)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, 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 â[Biological] Sex.â Thatâs the sure sign of enforced ideology, not a true natural law.âÂ
â˘Â Courtney Adison, âHuman Sex is Not Simply Male or Female. So What?â (2016)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. Searching textbooks and journal articles, she found countless descriptions of sperm as active, independent, strong and powerful, produced by the male body in troves; eggs, in contrast, were framed as large and receptive, their actions reported in the passive voice, and their fate left to the sperm they might or might not encounter. Representations in this vein persisted even after the discovery that sperm produce very little forward thrust, and in fact attach to eggs through a mutual process of molecular binding. Martinâs point? That 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 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.Â
Sex 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. (Richardson, Forthcoming: 8-9)Â
The essential point is this: Males and females are much more genetically similar than different.â (p.g. 206)
basically, 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 or lack them all together, individuals who are infertile, 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 secondary sex features or 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 scientists, biologists, and geneticists have been saying for decades.
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
the idea of third and nonbinary genders is as old as human civilization, because gender is socially constructed and therefore subjective. thus, peopleâs ideas about gender have changed over time and between cultures, and continue to change.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. 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)
- ââŚgender 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
-Â â Like Hinduism, many other religious traditions speak of deities and humans who are neither men nor women, including the androgyny of the Judeo-Christian Adam. But those are very old stories that have passed through many hands. Much may have changed or been lost in translation. A better way to test the foundations of the two-sex mythology would be to look at the peoples of our modern world and see if such beliefs are universal among human societies. Do people raised with different worldviews see the sexes differently? The answer is an emphatic yes.â (p.g. 144)
â˘Â Justin Clark, âUnderstanding Genderâ (2015)Â
- âThis diversity of gender is a normal part of the human experience, across cultures and throughout history. Non-binary gender diversity exists all overthe world, documented by countless historians and anthropologists. Examples of individuals living comfortably outside of typical male/female expectations and/or identities are found in every region of the globe. The calabai, and calalaiof Indonesia, two-Âspirit Native Americans, and the hijra of India all represent more complex understandings of gender than allowed for by a simplistic binary model.â (p.g. 2)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. 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⌠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 historically and scientifically incorrect, but it would also be saying that the cultural traditions of hundreds of cultures are invalid, it would be ignoring millennia of history, and it would be insisting that only the white european standard of gender, which was used to justify colonialism and 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 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.
neither gender nor âbiologicalâ sex is innate or binary, 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. and since gender is 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 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 is not only dehumanizing, but makes no sense. it is literally part of human nature and basic natural variation to not fit into oversimplified binary categories.
but you know, curse those special snowflakes, or whatever.
EDIT: this is the final UPDATED version of my original response, please reblog this edited version of my post instead if youâve already reblogged (any of) my previous/original version(s).
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