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#biologicaltrans

  • Posted on April 6, 2022 at 8:17 pm

If there is one thing that gender-critical or anti-trans people do not understand, it is biology.

If there is one thing that they and the anti-woke culture-warriors need, it is what they fight against. Race, colonialism, patriarchy.

Without these, all the above have no cause, and yet simultaneously they do not understand them at all.

Nothing grates more – daily in current times – than journalists, politicians, social media opinionates, sounding off about ‘biological males’ and ‘biological females’. These terms are repeated without critical thought, on the assumption that of course we all know they represent a self-evident truth. Search ‘biology’ in the search bar of this blog and you can read a few reasons why that is not the case, with links elsewhere too. Yes, there are two overlapping Gaussian distributions for a number of sex traits in biology – and there is not one trait but many. Even chromosomes, hormones, gene expression, organ sizes and so on are not strictly binary. Personality and sense of identity follow a similar pattern. For any particular trait it might look like this, with a greater or lesser overlap:

graph of overlapping Gaussian distribution of sex traits

All of these are biological traits.

Observation or examination?

Yes, we look at people in the street and by and large we form quick opinions (not always) of a person’s gender. Yes, gender – not sex. Because we are looking at shapes, faces, clothes, presentation – in other words, outward appearance. When we talk about sex assigned at birth, we look at outward appearance of the baby’s body, and at birth this relates mainly to penis size. 1 in 200 live births present ambiguity, so what seems like clear observation of a single sex trait is not as clear as most would believe.

So, given the complexity of a number of sex traits that land individual humans near the middle of each of those overlapping Gaussian distributions, describing sex as a patently obvious binary is problematic to say the least. What about examination? We know for certain from our street observation, that further examination, like actually asking the person – not undressing them, please – would prove us wrong in a fair few cases. And why do we want to examine each other in this way, unless of course to disrespect them? Should we all have to carry gender certificates, so that the butch dyke in the women’s loos doesn’ have to strip off as proof when challenged?

A lot of us humans fall into the two broad sex categories and are happy to recognise clear opposites. Quite a lot fall in love with another from the other category and many of these thus reproduce. Many do not either reproduce – some because biologically they cannot – or do not fall in love with opposites. These days we are enlightened enough in most countries (though far from all) to accept that sexuality is innate. In other words, we accept there is some biology of sexuality that we cannot change.

What is biology?

Some gender critical folk like dictionary definitions (goodness knows why, since language is so fickle) with ‘woman: adult human female’ (seriously? without then defining adult, human and female in non-circular ways?). So what about biological male / female? Biology is just the study of living things. If you study sex traits there is no way you easily come out with simple things like ‘biological male’. I mean, does that term embrace other traits like sexuality and fertility, like personality and presentation, like sense of self and identity – and if not why not? Which bit of any of us is not, ultimately, biologically defined?

In the spirit of hashtags, I wish to tag myself as #biologicaltrans since that has no more or less meaning than those other hashtags. I am a living thing, and the traits I have regarding my body, my mind, my sexuality, my prenatal development, as well as my chromosomes (whatever they tell, because I have never had them tested) are contained within this organism that I call ‘me’. That and nothing else. I am not trans by socialisation, by choice, by persuasion or by behaviour. Therefore I am #biologicaltrans.

I very seriously propose that we all start using the terms: biological cis, biological trans, biological non-binary, if only to dissolve the ignorance of biological male / female and stop it being weaponised as something ‘don’t-you-dare-refute’ against trans and non-binary people.

I am also very well aware that much of this is not seriously about biology and variance at all – it’s about politics and power, distraction and ideology. But at least let’s point out the #biologicalstupid.

Biological Sex and Transgender People

  • Posted on January 12, 2019 at 5:29 pm

I’ve nothing against trans people, but they are not …

It’s fun to work out how many ways you can say a trans person is either of no gender or definitely the ‘oppposite’ of what they say they are. Isn’t it?

This is a particular form of protectionism that can be very hard to understand. A justified fear of male violence leads to assumptions that all trans people (no, let’s be honest, trans women) are a potential danger.

  • There is no evidence that this is true.
  • Trans women are much more likely to be attacked violently than non-trans women.
  • No man intending harm to women is protected by trans rights, and trans rights do not better enable him.
  • Policing people by their outward appearance harms androgynous people everywhere.
  • Presenting gender identification documentation at every venue will never be a requirement.
  • Gender documentation is no defence for criminal behaviour or intent.

Anyone with antipathy against patriarchy wants equal and fair treatment. Destroying patriarchy is not destroying men or maleness, nor is it creating a matriarchy (though I often feel that might be better and safer). By putting trans and/or intersex people into a category or categories of their own may not seem harmful, but is a distinct way of othering them, and originates primarily from a lack of understanding that intersex people and those with what has become described as gender dysphoria, are what they are as a result of their pre-natal development. Being trans is not a behaviour and is not a psychological disorder, and trans people are everywhere and always have been. This attitude of trans people as other helps no-one, solves nothing and undermines the principles of equal and fair treatment. You do not know or notice most of us, but by othering trans people as a class, you attack that anonymity – and everyone has a right to that kind of anonymity.

Trans people aren’t weird, do not behave uniquely or distinguishably, and their gender or sex has nothing to do with their equally innate sexuality. Why do trans people make you uncomfortable?

  • They dress strangely. (Well, you never notice the ones who don’t.)
  • I don’t like talking to a woman with a deep voice or a man with a high one.
  • I used to know this person as the ‘opposite’ of what they are now.
  • God doesn’t make mistakes; this is just wrong behaviour.
  • I like to know where I stand when I meet someone and people who don’t match my stereotypes mean I don’t.
  • It’s all about sex isn’t it? (You mean sexual behaviour, which surely must be odd, perverted or strange.)

Why are we happy to acknowledge intersex conditions as ‘what can happen during prenatal development’, as an effect of in utero hormones and developmental triggers, and yet not acknowledge the same for trans people? This article sets out some comparisons, if you will excuse the term ‘transsexualism’:

I am not saying that intersex conditions and transgender are the same, just pointing out both have underlying causes that may be very similar.

Sex is absolute, gender is a social construct

It depends on your language and your culture even whether sex and gender are different words. Some languages do not distinguish, and you could examine the history and past use of the two words in English, but it wouldn’t help. Words convey concepts, they have their own definitions for shared understanding, but they define nothing.

Many ancient cultures and traditions have more than two sexes and/or more than two genders. Naturally, because that’s the way we find human beings. And yet certain modern western feminist ideologies, borrowing from western religious ideologies and culture, insist there are only two ‘biological’ sexes and only offer minor and unhelpful reference to intersex people as exceptions. More people are intersex than have red hair.

As of October 2018, the Trump administration in the USA has tried to move to binary determinism: that every person is irreversibly the sex given to them at birth. And yet many cases of intersex are not identified at birth, maybe only late into puberty. And so the US HHS (Health and Human Services) has proceeded to delete all references to ‘gender’ from their website, the US Department of Justice has ruled that transgender people (presumably because they no longer are supposed to exist) can be discriminated against in any way from health to rights of property or services, or to employment, and the USA is reported to be urging the United Nations to eleiminate all reference to ‘gender’ in favour of only referring to ‘sex’. (See above about different languages and terms.)

Understanding sex is the business of scientists and clinicians, not religion or politics

There is plenty of material from a clinical point of view that explains the complexities of sex determination. Everything that follows from the argument that ‘biological sex’ is a clear and binary thing has no real foundations.

So you still think that sex or gender is a clear binary thing? What do you intend to do with every person who does not fit within a certain median percent that matches all your criteria? You don’t know who they are, and quite often they do not know themselves. Are you right in the middle, having tested your chromosomes, checked your physiology and come to a researched conclusion? Or might you be like a deeply racist person who discovers from their DNA that they are 30 per cent what they hate? What would you do if you discovered that you have mosaic chromosomes, for example (where you have both XX and XY  combinations in different cells)?

Or do you simply find it simpler to go on believing it is a clear binary? You will have to run counter to science, to medicine and to honest human endeavour in pursuit of knowledge – but then plenty of people do run counter. Welcome to conspiracy theory, flat-earth, climate change denying society, you are not alone.

I have nothing against trans people, but …

I think what you really mean is that, like any group of people by any characteristic, some people who identify as trans are really quite marginal. There are strident feminists, there are strident trans people. There are criminal red-heads, there are criminal trans people. There are lovely kind policemen, and there are those who shoot with racial bias. And some are trans. Treating individuals based on a presumption of class characteristics is almost always unfair and wrong. And dangerous to some fellow human beings.

I would urge you simply to let the flock run away a while, stop and do your own Internet research about what determines sex determination, and prevalence of intersex and trans people in the world. Maybe you will come to realise that we do not choose this, we are this. And we are not to be feared, excluded, mistrusted or discriminated against. Every day, after all, you meet, are served by and interact with both intersex and trans people without knowing it. You may not even yourself be as 100 per cent as binary in biological terms as you think.

Biological Sex

  • Posted on November 12, 2017 at 11:07 pm

What does ‘biological’ mean? As far as I can determine, it hasn’t changed recently: it is simply ‘relating to living organisms’.

I raise it again, only because it keeps rearing its head as a reason why it is so important for human beings to be named male or female. Or intersex, of course, if it isn’t clear to the observer (not the person concerned). It’s a normal distribution among most species, including hominids all the way to us, heavily weighted towards bilateral division. So if an observer makes an assignation at birth, it is pretty straightforward in most cases.

What I find problematic about this, as so many others have, is that this naming of ‘biological sex’ is so superficial. If we really are going to talk biology, then we have to embrace the whole organism. My brain is part of my biology, as are my genes, not just my chromosomes, not just my organs, as is the way my particular ‘biological body’ responds to this interplay of factors.

The actual fact is that sex is not simplistic, and that it isn’t neat, even in humans. What you see is not the whole story. Rather, a full descriptor of the physiological body will provide a matrix of characteristics. And yes, most of the time, that matrix will not be sufficiently paradoxical to make the person themselves disagree with the more casual observer.

What you cannot say is that what the casual observer (or even clinical observer) decides at birth is absolute or exact. It may well be good enough, but it doesn’t make it right. Therefore, to say that you will always be the sex assigned to you at birth (e.g. a transman will always ‘really’ be a woman) is precarious to say the least. What was assigned is not based on the biological matrix of determinants of sex at all. That is rarely done.

Of all the characteristics a human can possess, sex is almost alone in being more a determinant than a descriptor. The reason we want it to be a determinant, is that we are still living in a pre-scientific, pre-biology mindset. We have moved on from seeing left-handed people as sinister who must be forced to become right-handed. They never did, of course, they just learned fine motor skills with their less-dominant hand. In this mindset, being a man or being a woman is a vital social discriminator. Accordingly, we have male names and female names, attire, roles, expectations and privileges, in order to divide us.

I have a growing sense that the separation of sex and gender is not quite what I thought it was. You know you are not a man, or not a woman, or indeed not either, because of the way your whole body is configured – not just the bits you can see, whether easily or by a scan or DNA test. I said it this way deliberately: how can anyone describe what it means to be a (man/woman)? There is no single set of perceptions. But I think we all know much more clearly what we are not. Generally, if we agree with someone else what it means to feel like a (woman/man) then we are more confident that is what we are.

We all know that whatever we feel we are (gender/sex) it isn’t altered by the parts of our bodies that may not be present (but perhaps should), that are present (but perhaps should not), or are dysfunctional, or are lost to injury or disease. Losing your primary sex characteristics does not change what you know you are. So why does having them?

I read that a mother of a transgender child explained it to others as being like handedness. You might want a child to be right-handed, but they know when they are not, and your label disables and harms them. By looking at the hands, you cannot tell which way the brain is configured. We don’t box people into R or L on every form they fill in through their lives, and we don’t ascribe it by cursory observation. Socially, it is no longer important.

M and F are not important because they are determinants by themselves. They have been used for so long solely to discriminate. We have different sets of names for M-ascribed people and F-ascribed people, and that too has become important. It tells other people how to treat you. Why do new parents, their parents, fellow parents and friends all want to know M or F? Why, when it is less clear, is everyone so afraid of the consequences?

What name shall we give them, what colour clothes, what kind of clothes, what stories, what toys, and will they help mummy, or daddy? And what will they do when they grow up? This is all about what we do, not about who the baby/child is, or their capabilities (comprising a thousand non-sex un-boxing characteristics).

So it seems that not only is ‘biological sex’ a matrix of easily and less-easily observed determinants, but the importance of ascribing M or F is very unhelpful. Why is M or F on any of my documents necessary? When I visit a doctor, go into hospital, apply for a job, take a partner, run a company, lead a platoon, become a parent or anything else I might do, it is not the M or F label that should matter. I should be treated as a whole person, according to my needs and capabilities, and with respect and equality.

Ancient writings of any source, written long before biology existed as a study, cannot supersede what we know about the complex determinants of sex. We so often hear that ‘God created man and woman, Adam and Eve.’ Why is primal incest OK in this story, but later same-sex love is not? Is every intersex person God’s accident? That’s a deep philosophical rabbit hole if ever there was. (And so we return to my scribblings about religion and the patriarchy from my previous post.)

I’m just asserting that the arguments from ‘biological sex’ are no more sound than ‘the Bible says’. People are people, with wide-ranging and very different characteristics. Even our sex is fascinating and complex, and that includes our brains, not just our minds. If anyone says your visible sexual characteristics determine anything much – let alone the first opinion about them, for life – then they simply haven’t read enough. Humans are but one species requiring complimentary gametes for reproduction, but that is where the importance of sexual dimorphism ends.

So what is the ‘biological sex’ thing all about? Protecting women from men? Or giving privilege to men? Or both? We have laws about treating each other fairly and with respect, and social norms about who gets first bite. The first is a consequence of human behaviour, and the second shapes it. But both seem to require that M or F in the box, and neither has much to do with biology.

This is not about political correctness for the sake of trans people, rather just a reminder that individual sex or gender is not something to be handed out as a permission and enforced as any kind of belief or tradition. If the big fear is that it will lead to an abuse of identity, well just use common sense and law to look after bad human behaviour.

M and F won’t be scrapped any time soon, but they shouldn’t be used where they are not needed.

Sex and Gender; two troublesome words

  • Posted on January 24, 2016 at 2:29 pm

I read an academic article about centring gender identity this week, that was interesting, not least because it assumed a clarity about sex and about gender that in most circles doesn’t exist. And then this morning I continued reading about sex and gender in more feminist circles, on serious blogs, not TERF rants. I always try to understand because I also expect a degree of understanding. We are all human, we all deserve respect.

We all relate more easily our bad experiences than our good, and whenever someone has faced abuse, met a very male-acting trans-asserting person, or simply really opened their eyes to this patriarchal society and culture of ours, they will rightly feel defensive, and the incidents will be key to future expectation. I too feel much safer in women’s spaces, I too feel insecure where there is testoserone around. And whilst I may have been brought up and taught as a boy, I do not feel totally socialised in that way, because so much of it went against the grain. I guess I did mimic it a fair deal to get by, but it was always uncomfortable and I was ready to see the impact of it on women, socially and in the workplace.

This world suffers from patriarchal rule. I mean suffers, not just needs greater equality and fairness, but suffers. Our planet groans more because of it, and we tolerate its destructiveness. There are women who play into it, take advantage of it and imitate it. But it is what it is, and it is bad for us all. And none of this is a basis for debating the rights of humans on grounds of self-identity. Not every culture and language even has ideas of sex and gender in the way English-speaking people do. Yet we get tied up in mutually defensive, and sometimes aggressive, dialogue over sex and gender as if they were something as absolute as mass and energy.

Probably most people have never ‘met’ a trans person, because we just don’t all look, sound or behave obviously so. Which means that most antipathy towards us is based on bad experiences of an unrepresentative few people who stand out for their inauthenticity or bad behaviour.

We have several essential problems that we fail frequently to acknowledge.

The first of these is behaviour

What we expect from people sharing our society is certain forms of behaviour. Some make us uncomfortable: a homeless beggar; someone gesticulating unexpectedly through mental disturbance, brain injury or non-development; drunken loudness; crowd-generated fervour. Some behaviour is distanced, such as influential voices, or merely online trolling, down to simply abusive or ignorant comments on a news article. Discomfort easily becomes fear, and we can distance ourselves, fight back, join a group for mutual shared strength, or face it and deal with it in other ways.

Some behaviours are associated with sex and gender. Some are causal: hormones create drives and emotions, for example. Some are correlated but not causal: group behaviours to belong to the in-crowd, or not to stand out. What we cannot say is: ‘women behave like this’, or ‘men behave like this’, or ‘lesbians behave like this’ – or even ‘trans men (or women) behave like this’.

Because they don’t. There are violent women, effeminate men, femme lesbians, aggressive trans women, asexual non-binary people, quiet introverted pansexuals. Everything you can assume as defining any sex, gender and sexuality, is defied by countless atypical people. Some people are kind and nice to know. Some are lazy and otherwise harmless. Some are psychopaths running global organisations, and some are lurking around a corner to do you harm.

And probably none of these behaviours is defined as being entirely due to sex or gender. Being male can derive philanthropy just as it can (though more frequently perhaps) misogyny. But for goodness’ sake, bad behaviour by some individuals describing themselves as transgender does not make being transgender a bad or threatening thing. It is the behaviour that threatens, not the underlying sex, sexuality or gender identity.

The second thing is expectation

Expectations are cultivated socially. We develop them from experience, which means we can nurture bad expectations from bad experiences. We share and cultivate these, because it feels more safe and comfortable when we have shared experiences and expectations. Then we have group thoughts from which it is harder to escape and disagree. Sometimes we must have a bad experience, develop an expectation for safety, then relocate the expectation in reality so that we can be both safe and open to new and more positive experiences.

Sometimes expectations become assertions, rules, dogmas, doctrines, even laws. And sometimes – may be a lot of the time – this is good. We come to have an agreed floorplan for constructive, safe, mutually supportive living together, and we call it culture. And sometimes that floorplan has mistakes, or cracked tiles, and slippery rugs.

We embody these expectations not just in our legal frameworks, but in other socially-cohesive ones. I am still surprised how much of my readership here pulls out the blogs on the role of religion in LGBT phobias. I have been through the experience here, from dragged-to-church, to skeptical, to thorough-going evangelical, to even more thorough university biblical analysis, to reasoned atheist non-materialist. So I know what it means to live as male, as female, as almost fundamentalist, and atheist. I think I know myself and many things from the inside, rather than hearsay. And just as I assert that there is a fundamental role in testosterone creating the world we live in, so I assert that there is a fundamental role in the religions we have created. Both T and R are imprinted on everything we do and the way we do it, and in my view, we need to be much more aware of this, of its impact, and its consequences, as well as be more wise to moving beyond both as defining our contemporary civilisations.

Without these religious-ethical expectations even our laws would be different in many ways, not least in those relating to sex and gender expectations. Countries in the world where being gay, lesbian, trans, or simply a free woman, are proscribed by law, do so on the basis of some ancient religion. The religion lays down expectations, resists reason, and fossilises attitudes. So much so, that secular cultures like this in the UK, carry an unconscious tradition rooted in christianity with attitudes and expectations, and beliefs about unethical behaviour that focus on specific things. We have a greater antipathy towards anything to do with sex and gender, than we do towards anything to do with power and connivance.

The third thing is language

Just as money began as a means and became a commodity in itself, so language did the same. We talk, write, think, using words for a substantial part of every day of our lives. We rely on words meaning something fixed in order to communicate clearly and efficiently. Languages, sadly, are not like that. They do not translate as easily as we would like, one to another. Sometimes five words in one translate as just one in another, losing vital nuance, or becoming ambiguous. Sometimes the culture behind a language does not share the concept. When one language dominates, so a concept can therefore also dominate. It’s never that my language represents an erroneous or superfluous concept, always that your language is impoverished because your culture is ignorant or less refined.

Sex and gender are conceptual, and not the same in every language, even in Europe. We neglect semantics, because we take language for granted, but worst of all, we assume that the word creates the thing, and that one use for a word makes it definitive. Learning how a word came about does not give it its contemporary meaning in use (gay and queer are two obvious relevant examples), and frequently a word becomes more important because its use becomes too burdened by conceptual disagreement. It isn’t just a heliocentric and evolutionary science that shakes society and religion, but contemporary observation of gendered roles. I recently replied to a friend who asked if there was any test for either sex or gender, with some quick thoughts about this.

I think that ‘sex’ and ‘gender’ are words given to poorly defined concepts. The initial concept of sex derived from observations about the means of reproduction and was simplistic and basic. It divided those who gave birth from those who did not. Thus many creatures tend to carry natural roles (though sometimes opposite like seahorses) where one stays safe with babies while the other gets food. As societies developed in sophistication, so the roles became formal expectations. Put basically, sex ensured survival and required no nuance.

Roles, however, confer different privileges and empowerments. Hunters also defend and acquire territory, and adopt authority as a result. Thus begins patriarchy. Within this, unfairness, coercion and advantage are noted, and as society becomes more complex, equality rears its head. Society and culture develop as philosophies, which in turn are questioned. Ultimately, sex as a division is no longer satisfactory. Female is not necessarily mother, male not defender/aggressor, but husbander, in agriculture for example.

The words and ideas for this alternative layer to sex are different in different cultures and languages. Thus it is a construct centred around sense of place in culture or society. It is regulated by norms which are informed by established notions of what sex currently means. The words don’t help us in any way. They are misused to discriminate and advantage, perpetuating, for example, patriarchy.

Sex as a concept still tries to distinguish biological capabilities, while gender tries to counter this absolutism and explain how people are dislocated from it. Sex tries to maintain traditional rules, gender to create new ones. Both superimpose contemporary ideas on the simple origin of species perpetuation. What we lose in this is that we are all the same species, developed socially sufficiently to live equally rather than divisively such that child-carrying doesn’t define social place, nor physical strength and drive.

There is no scientific test for gender because there can be no simple definition. Feeling trans has two components: being socially mislabelled and misplaced, and feeling that the child-bearing or physically powerful aspect given by the body doesn’t agree with the inner awareness of how the mind feels that should be. There is no scientific test for sex because it can be indeterminate.

What is important is that it should not be so important to find a definition let alone enforce it, for either sex or gender. Both exist only so long as we keep words for them. My argument is that we are dealing in semantics rather than tangible realities.

I think sex and gender aren’t just ‘physiology versus social construct’, but are two troublesome words in need of care. Talking spectrums isn’t necessarily the let-out we need either. I still find tomatoes in the vegetables section of my supermarket. Fruit and veg aren’t a spectrum, but some are badly misrepresented by what we have become accustomed to. But we like them all the same.

Summary

Behaviour, expectation and language all bias us in all manner of ways towards and away from others. Much of the time it is unconscious bias, but we too easily define our ideas about other people in our own terms, reinforce each other’s biases, and end up disrespecting individuals and thrusting them into unsafe places. It may be a trans woman with no refuge, a trans boy being bullied, a feminine feminist being excluded, or a butch dyke being shoved out of a public women’s lavatory. Or all too often, a trans person being pushed by expectations, to suicide.

We must be careful what we assume from our experiences, or what we have read, or been taught or cultivated into. In protecting our own ideas, however precious they are to us, and however many others share them, we may be making the world a less safe place for someone else. Whether you are a trans blogger, a feminist essayist, a frequent article-commenter, or just sharing on Facebook and tweeting, we must recognise that we are all just using language as a proxy to relate our beliefs and best understanding, biased by our experiences.

Identity III: the language of things

  • Posted on October 4, 2015 at 7:41 pm

I have gone back to school. Last week I was in college for adult language learning, my first German class. I jumped in mid-way, because I have some ability, a small vocabulary and not enough for much meaningful conversation. And so I tend to work out different ways of saying things, using the words I do know. It must sound very odd. I also find that in German, the words for transgender, transvestite and transsexual are not used or available in the same way as in English. Maybe as I learn, joining online German trans groups could help me understand better. The trans people will be very much like me, but with a language and vocabulary to express and describe themselves, somewhat different. Language is a big barrier to clear self-description across language boundaries.

Is my identity limited by language, given that language follows concept? I can’t find words for a concept that does not yet exist. I can invent them, as new concepts arise, and this happens all the time. Language in turn creates an environment of meaning. It doesn’t describe facts, it expresses interpretation. Snow is snow, but in the Scots language there are 421 words for it. The reason? To give more meaning to the experience so it can be shared more accurately. It is still crystalline water, white, pretty, and blocks roads. I am not Scottish, so I wouldn’t understand many of the words, and would be unable to communicate the state of the day’s snow clearly. If I was belligerently English I could insist that snow was snow and that was enough: stop confusing things!

I find the same with gender language. Male/man/boy, female/woman/girl are like snow. Sometimes I speak with another (cis) woman I know, and we arrive at me saying: ‘but I wasn’t born a boy!’ Their response reveals a lack of vocabulary. Of course I was born a boy and I changed. But changed what? Sex or gender, neither or both? All I know is that I was born with male reproductive physiology and a female sense of self, reflected in my behaviour and sense of belonging. The difficulty of naming ‘what’ I was/am then becomes a difficulty of accepting my authentic identity. I changed a physical part of myself, but I didn’t change myself. I need not even have done that, had I been happy to continue as I was. So what do we call a man with a vagina or a woman with a penis? We can refuse the identity, block it out, and insist that man and woman are defined by external genitalia, stay blind to intersex conditions and variety, and continue with the difficulties. In this way we steal anyone’s identity and agency for no better reason than that our words have failed to keep pace with concepts. And a large proportion of people and cultures and governments and ministries indeed are stuck right here.

Language divides everything

Look at the surface of a river, watch the spray, get in close to the spray, the surface of a droplet, the evaporation of water molecules from it, zoom right in on the molecules and see the subatomic particles in their statistical clouds among those of the atoms and molecules of various gases comprising the air, work out where the oxygen atoms or ions really belong, zoom out and see the moist air currents, as part of the gaseous mass through which you are looking at the water and tell me: where does the ‘river’ become the ‘air’, or the air the river? Perhaps the air without the river wouldn’t be the same, and the river in a vacuum would simply have evaporated away. By all means swim in the river, breathe the air, paddle your kayak, or photograph or paint it – but be careful that your idea of identity isn’t a definition of reality that you insist on imposing on others, instead of observing with a readiness for surprise.

When does she become he? As I was thinking about my arguments on identity, an article came up, which played the same mind game as the river. Testosterone and oestrogen, cholesterol and progesterone are similar molecules, but make significant changes to our bodies, especially before birth and consequently again at puberty. We may or may not be chromosomaly sensitive to them, or produce the ‘right’ quantities. There is no way of telling gender by looking at any one of us, any more than you can decide where the river and the air meet or divide. With such complexity, why do we confer identity on people, for the convenience of our language? The article says very well what I was going to write, so I won’t repeat it, other than to encourage you to read it. Like the river picture above, it simply picks apart each characteristic that gets used to define male or female, and shows it to be insufficient through variety. The conclusion is that the organ that best defines gender is the brain.

Brain, or mind?

The implication for the anatomists might still be that instead of examining a baby’s genitals, we routinely scan its brain. Surely the brain structures give a better hint, if the argument is right? Maybe; maybe not. Suppose you scan the infant brain, and compare the result (probably ambiguous for many or most) with chromosomes from various and several parts of the body (in case of mosaicism) for Xs and Ys, and add an SRY gene test for androgen insensitivity? Would that help? The consequence could be babies with penises being declared ‘probably female’, those with vaginas ‘probably male’, a lot of question marks, and perhaps still a majority being quite conclusive. But for what purpose?

The elusive element remains the mind. The mind we still think of as being centred in the brain, and this may be right or wrong, but however mechanistically we think of mind-as-consequence, we are a long way from scanning a brain to find the mind. Thoughts and intentions, yes, but the origins of these, no. Is sense of identity a brain thing or a mind thing, or, as the river and air, not clearly divisible and dependent on both, and on culture, society, philosophy, and therefore ultimately, available language?

Identity, definition, what you are as distinct from where you are, may not be a thing, a word, but you still know what you are you in the midst of whatever everything else is (including that you are neither, or not solely, male nor female).

Be careful. You might not be right!

So be very careful not to limit another person’s identity by your own language limitations. And if I say I was born a girl, fight the instinct to say: ‘but you did have a …’.

Something I wrote quite a while ago says it nicely in far fewer words: