Gender Fluid Quotes

So can I ask…?” I waved my hands vaguely. I didn’t have the words. “How it does work?” She smirked. “As long as you don’t ask me to represent every gender-fluid person for you, okay? I’m not an ambassador. I’m not a teacher or a poster child. I’m just”—she mimicked my hand-waving—“me. Trying to be me as best I can.

People are complicated. And messy. Seems too convenient that we’d all fit inside some multiple-choice question.

You think I didn't choose these clothes and this haircut specifically to avoid being stuffed into one pigeonhole or another? I'm gender fluid. Not stupid

Take every opportunity to resist the plague of cultural appropriation. Racial boundaries must be strictly policed. Unlike gender, which is totally fluid.

I met people on college campuses who were defining themselves as genderqueer to express revolutionary feelings, or to communicate their individuality; they were gender fluid without being gender dysphoric. This phenomenon may be culturally significant, but it has only a little bit in common with the people who feel they can have no authentic self in their birth gender.

At some point during my research, I came across the term "gender fluid." Reading those words was a revelation. It was like someone tore a layer of gauze off the mirror, and I could see myself clearly for the first time. There was a name for what I was. It was a thing. Gender fluid. Sitting there in front of my computer--like I am right now--I knew I would never be the same. I could never go back to seeing it the old way; I could never go back to not knowing what I was. But did that glorious moment of revelation really change anything? I don't know. Sometimes, I don't think so. I may have a name for what I am now--but I'm just as confused and out of place as I was before. And if today is any indication, I'm still playing out that scene in the toy store--trying to pick the thing that will cause the least amount of drama. And not having much success.

Also, I kept thinking about Alex Fierro. You know, maybe just a little. Alex was a force of nature, like the snow thunder. She struck when she felt like it, depending on temperature differentials and storm patterns I couldn't possibly predict. She shook my foundations in a way that was powerful but also weirdly soft and constrained, veiled in blizzard. I couldn't assign any motives to her. She just did what she wanted. At least, that's how it felt to me.

she relaxes like I’ve just spared her life. I suppress an eye roll. I’m gender fluid, not a grenade.

The abiding western dominology can with religion sanction identify anything dark, profound, or fluid with a revolting chaos, an evil to be mastered, a nothing to be ignored. 'God had made us master organizers of the world to establish system where chaos reigns. He has made us adept in government that we may administer government among savages and senile peoples.' From the vantage point of the colonizing episteme, the evil is always disorder rather than unjust order; anarchy rather than control, darkness rather than pallor. To plead otherwise is to write 'carte blanche for chaos.' Yet those who wear the mark of chaos, the skins of darkness, the genders of unspeakable openings -- those Others of Order keep finding voice. But they continue to be muted by the bellowing of the dominant discourse.

There were days I felt like a girl and days I felt like a boy, and those days wouldn't always correspond with the body I was in. I still believed everyone when they said I had to be one or the other. Nobody was telling me a different story, and I was too young to think for myself. I had yet to learn that when it came to gender, I was both and neither.

Decolonial feminism arrives at a similar conclusion that gender is not an innocent concept. This school of thought points to gender as a colonial introduction. As a concept gender did not exist among indigenous and black people; more fluid categorisations prevailed

I walked into a hipster coffee shop and asked for a cup of 'gender fluid'. The cashier just pointed to the barista.

When we allow the Holy Spirit to breathe meaning through today’s scripture we make a magnificent discovery: Gender fluid people are actually more God-like than those who identify with a gender binary.

I chug duck soup like a giraffe that has a tornado for a neck. I’m sure you can relate. I've captured the whole experience in my newest gender-gradient fragrance that has so many notes I call it Liquid Saxophone Romance.

«Perdona la mia ignoranza, ma cambierà qualcosa?» domandò l’attore. «Comincerai a essere attratto dalle ragazze, una volta uomo?» «No, identità e orientamento sessuale sono due cose completamente diverse» spiegò Sam. «La maggior parte della gente non capisce che sono problemi separati, e ogni trans ha una situazione a sé. Ci sono vari modi di passare da un sesso all’altro, ma molto raramente cambia anche l’orientamento sessuale.» «Davvero?» esclamò Cash. «Non sapevo ci fossero più modi.» «Certo» disse Sam. «Alcune persone trans sono gender fluid e passano da un genere all’altro a seconda del momento. Altre sono genderqueer e possono non riconoscersi in nessuno dei sessi, o in una combinazione dei due. Altri sono transessuali e si riconoscono emotivamente e sessualmente nel sesso opposto, come me. Si può alterare il corpo, ma non l’anima. Il cuore sceglie liberamente.» «Wow» disse Cash. «Incredibile.»

Marzanna had once been a man named Jarred, but her gender and sexuality were as fluid as the waters beneath them.

She follows her nose and stands once more before the doors of a quintessential dilemma. Male or Female. Here is her paradox. A staccato voice seems to challenge her, berate her. Hombre or Mujer. Mann or Frau. Homme or Femme. Gentleman or Lady. Com on, decide. She knows them all. She is them all. Not fluid or all-encompassing, gathering the harvest of the reaping fields, but fractured and split and bleeding. Her inner core weeping out of itself. There is nothing for hermaphrodites. It's too confusing. The words rattle around in her earbones, androgynous and humming. How can she choose? She cannot choose. To choose is to sunder.

She was very big and she was disquietingly fluid--fluid without, however, being able to flow. I felt a hardness and a constriction in her, a grave distrust, created already by too many men like me ever to be conquered now.

When I decided to retire from the gender binary, the narrative that I had about being a man stuck in a woman's body didn't make sense anymore, unless I was a gender-neutral person who'd been stuck in a man's body stuck in a woman's body all along. I started to consider that I was not essentially a gender, and that bodies should not be gendered based on the rigid binary system. I decided that my gender and sexuality had been a fluid narrative that I had constructed based on the options that I was given. I had not been a man or a woman for any reason other than that I had believed that I was one. Now that I had the option of opting out of the binary, the story could expand and evolve to include that identification as part of my history.

Biological Exuberance is, above all, an affirmation of life's vitality and infinite possibilities: a worldview that is once primordial and futuristic, in which gender is kaleidoscopic, sexualities are multiple, and the categories of male and female are fluid and transmutable. A world, in short, exactly like the one we inhabit.

Beyond the obvious demands - an end to sexual violence, an end to the wage gap - feminism must be class-conscious, and aware of the limiting culture of the gender binary. It needs to recognise that disabled people aren't inherently defective, but rather that non-disabled people have failed at creating a physical world that serves all. Feminism must demand affordable, decent, secure housing, and a universal basic income. It should demand pay for full-time mothers and free childcare for working mothers. It should recognise that we live in a world in which women are constantly harangued into being lusted after, but punishes sex workers for using that situation to make a living. Feminism needs to thoroughly recognise that sexuality is fluid, and we need to dream of a world where people are not violently policed for transgressing rigid gender roles. Feminism needs to demand a world in which racist history is acknowledged and accounted for, in which reparations are distributed, in which race is completely deconstructed.

IN THE BEGINNING…WAS a very female sea. For two-and-a-half billion years on earth, all lifeforms floated in the womb-like environment of the planetary ocean – nourished and protected by its fluid chemicals, rocked by the lunar-tidal rhythms. Charles Darwin believed the menstrual cycle originated here, organically echoing the moon-pulse of the sea. And, because this longest period of life’s time on earth was dominated by marine forms reproducing parthenogenetically, he concluded that the female principle was primordial

The California Board of Education provides, through its virtual libraries, a book intended for kindergarten teachers to read to their students: Who Are You? The Kid’s Guide to Gender Identity by Brook Pessin-Whedbee.19 The author begins with a familiar origin story: “Babies can’t talk, so grown-ups make a guess by looking at their bodies. This is the sex assigned to you at birth, male or female.”20 This author runs the gamut of typical kindergarten gender identity instruction. Who Are You? offers kids a smorgasbord of gender options. (“These are just a few words people use: trans, genderqueer, non-binary, gender fluid, transgender, gender neutral, agender, neutrois, bigender, third gender, two-spirit….”) The way baby boomers once learned to rattle off state capitals, elementary school kids are now taught today’s gender taxonomy often enough to have committed it to memory. And while gender ideologues insist they are merely presenting an objective ontology, it is hard to miss that they seem to hope kids will pick a fun, “gender-creative”21 option for themselves.

It has been suggested that genders or even sexual distinctions among the Classic Maya were fluid and, in the jargon of present-day academic language, “performed” or “inscribed,” as though physical attributes could be reconfigured by force of will or caprice of thought (e.g., R. Joyce 2000a:6–10, 64–66, 78–79, 178). The distinction here between gender, a series of learned habits and attitudes linked with sex, and sex itself, a biological property, is basic, although a number of scholars have begun to assert that the latter, too, is culturally conditioned (Gosden 1999:146–150; cf. Astuti 1998:46–47; Stein 1992:340–350).

Feminism must demand affordable, decent, secure housing, and a universal basic income. It should demand pay for full-time mothers and free childcare for working mothers. It should recognise that we live in a world in which women are constantly harangued into being lusted after, but punishes sex workers for using that situation to make a living. Feminism needs to thoroughly recognise that sexuality is fluid, and we need to dream of a world where people are not violently policed for transgressing rigid gender roles. Feminism needs to demand a world in which racist history is acknowledged and accounted for, in which reparations are distributed, in which race is completely deconstructed.

We are taught to believe that we do, or rather we should, come from one place. We are raised to be proud of the land we call home, to be happy to spill our blood – or the blood of our children – to protect it. But what about those of us that don’t come from just one place, just one land? Who find our souls stretched and bisected by bodies of water? Those of us whose identities are more fluid than small tick-boxes on forms allow for. This is the reality of so many of us, whose nationalities, genders or neurology are neither one thing or another, but inherently fluid, both/and. How do we honour this fluidity? We, I think, are perhaps more likely to honour the sea in ourselves, in our identities. We are we of the sea.

All over the world in many cultures you’ll find gender non-conforming people – those who are traditionally third gender or gender-fluid or even agender. In some of these cultures, they are not only recognized, but also revered and honored, or treated as spiritual beings. In Hawaii, one can find the mahu, those who are biologically male or female, but having a gender identity between or encompassing both masculine and feminine, and whose social role is sacred. Some Native American people are two-spirit, while South Asia has their third gender called the hijra. Other cultures recognizing a third gender are Nigeria (yan daudu) , Samoa (fa’afafine), Thailand (kathoey), Mexico (muxe), and Tonga (fakaleiti). In yet other cultures, it is socially acceptable that some third genders are those who were assigned male, but live and behave as feminine and those who were born assigned female but live and behave as masculine.

[Bisexuality] is seen as threatening the homosexual/heterosexual and male/female dichotomies, or binarisms, which underpin our gender and sexual identities to such a large extent. In the case of the first three stereotypes, there is a refusal even to acknowledge the existence of bisexuality. It is simply wished out of existence. You can either be homosexual or heterosexual but anything else is just a phase, just playacting, not real. As Udis-Kessler argues [‘Challenging the Stereotypes’, in Rose and Stevens (eds), Bisexual Horizons: Politics, Histories, Lives. 1996. London: Lawrence and Wishart, pp. 45-57], this reflects an ideology of essentialism which dismisses the idea that sexuality may be fluid, not fixed, and that its forms can change over a person’s lifetime. This ideology assumes that there is a ‘true’ sexuality which we are working our way towards and that bisexuality is not really ‘true’ or ‘serious’ because it is a transition towards that other state… As Udis-Kessler points out, transitions are not a rehearsal for life. Life is a series of transitions: points of arrival become new points of departure, and vice versa. So why should we assume that the way we experienced our sexuality ten or twenty years ago is necessarily less ‘true’ or important than the way we experience it now, or that the way we experience it now will necessarily be the same in ten or twenty years time? Obviously this applies not only to bisexuality, but it is an argument which those - including some lesbian and gay activists - who accuse bisexuality of being a sort of ‘false consciousness’ seldom get to grips with… lesbians and gay men, anxious to create safe spaces where they are not subject to homophobic rejection or oppression, may (consciously or unconsciously) seek to exclude bisexuals[…].Unfortunately, as soon as this happens, as with every oppressed or stigmatised group, it can lead to others being oppressed or stigmatised in turn.

In the spread of gender-identity ideology, developments in academia played a crucial role. This is not the place for an extended critique of the thinking that evolved on American campuses out of the 1960s French philosophy and literary criticism into gender studies, queer theory, critical race theory and the like. I will merely focus on what some have dubbed 'applied postmodernism' and the form of activism, known as 'social justice', that seeks to remake humanity along ideological lines. And I will lay out the key elements that have enable transsexuality, once understood as a rare anomaly, to be converted into an all-encompassing theory of sex and gender, and body and mind. Within applied postmodernism, objectivity is essentially impossible. Logic and reason are not ideals to be striven for, but attempts to shore up privilege. Language is taken to shape reality, not describe it. Oppression is brought into existence by discourse. Equality is no longer achieved by replacing unjust laws and practices with new ones that give everyone the chance to thrive, but by individuals defining their own identities, and 'troubling' or 'queering' the definitions of oppressed groups. A dualistic ideology can easily be accommodated within such a framework. Being a man or woman – or indeed non-binary or gender-fluid - becomes a matter of finding your own gender identity and revealing it to the world by the medium of preferred pronouns. It is a feeble form of dualism to be sure: the grandeur of Descartes' 'I think, therefore I am' replaced by 'they/them' on a pronoun badge.

The Conceptual Penis as a Social Construct’. This was an academic paper published in 2017 which proposed that: The penis vis-à-vis maleness is an incoherent construct. We argue that the conceptual penis is better understood not as an anatomical organ but as a gender-performative, highly fluid social construct.14

demiflux’ – that is, people ‘whose gender identity is partially fluid, with the other part(s) being static’.

demifluid’ – that is, the policy states, people ‘whose gender identity is partially fluid whilst the other part(s) are static’.

Banning of the concept of biological sex has turned out only to apply to the category of 'woman'. When 'trans' and 'cis' are to be defined, the biological dichotomy between sexes resurfaces and reigns unfettered - now it must no longer be questioned. It is no longer fluid and shifting but fixed. A biological woman cannot decide to call herself a trans woman: to be one, she must have been born a man. She is dispatched to the category cis woman and becomes privileged as a consequence. Unless of course she decides to change sex and become a trans man - in which she will be considered privileged because she is a man. In this new gender structure, no platform exists from which women can speak without being labelled privileged.

Transness is not a masking but rather an unmasking, a stripping of a performance expected of us by way of biological essentialism. For some trans people, this process of unmasking may require physical changes. Some may identify with this notion of the death of a past self. For others these changes are not necessary. They may feel as if they were never masked at all or that no physical representation accurately approximates their truth. Unmasking can be a delicate process as a nonbinary person because of its diversity of expression. Androgyny, for example (and not in any way synonymous with nonbinary), doesn’t look a certain way, though gender is ingrained in society such that liberal readings are applied to everyone, sprinkling gender on everything from haircuts to careers to alcoholic beverages. In this way, presentation, when considered for the purposes of legibility, feels futile. I can wear oversize button-down shirts that drape on a bound chest, slouch my shoulders and trim my hair short to avoid being read as “cishet woman” at the very least. But I am more fluid, more expansive than an identity built off of what I am not.

I used to think that I was kind of like a doll. When I was a kid, I’d imagine myself taken apart like a puzzle and rearranged into a different thing altogether. If I just removed a bit of myself and mixed them that maybe I could fit together in a way that I never felt I could. Or just not rearranged at all. Just taken apart piece by piece and left in a metal drum. Either way, I wish I could just take parts of myself away and make this all more manageable, but I can’t.

There’s two types of lesbians,” Teddy explained. “The type who never realise they’re actually dating and the kind who are planning their move in on the second date... alright, there’s actually some overlap between those groups sometimes, somehow, but... you get the picture. I’m the move in type.

My hunch is that folks have always been fifty shades of gay. I wonder if instead of adding more glasses, we should stop trying to contain people within them. Perhaps, eventually, we’ll rid ourselves of the glass system altogether. Faith, sexuality, and gender are fluid. No glasses—all sea.

For many gay men and women the idea that sexuality is fluid and that what goes one way may go another (what goes up must come down) is an attack on their person.

A recent estimate suggests that conservatives have over 40 percent more children than liberals do. That number actually underestimates the difference in fertility between fixed and fluid whites, because liberal African Americans and Hispanics have higher birthrates than whites. It’s possible that this fertility gap is due to the fact that tradition-minded conservatives tend to marry younger than liberals do, which increases the number of years that they are married during peak fertility years. Less tradition-minded, more liberal women are likelier to remain single longer and live with their romantic partners before marriage, perhaps so that they can pursue career opportunities with fewer constraints. Their partners don’t seem to be in any rush to marry, either, which is consistent with a worldview that places more emphasis on women’s equality than maintaining traditional gender roles.

Another important point to make is that just because an aspect of gender is fluid for somebody does not mean that they could easily choose for it to be otherwise. Often we might observe aspects of our gender shifting over time, but experience these changes as a path that we need to go down. It wouldn’t be easy – or even possible – to take another road, and if we are denied the possibility of going down that path, we can end up feeling a great deal of pain and discomfort. We need to be very careful not to give the impression that people could ever simply choose for their gender – or their gender journey – to be other than it is.

The broader project of “social justice” thus advances the “rights” of minorities of many kinds to remove inequality—or even difference itself—from our world. Men must be removed from positions of authority, and boys must be trained to see strong manhood as akin to “toxic masculinity.” Income must be taken and redistributed. Capitalism should be strenuously resisted, for it was built on the back of racism. Reason must be opposed by “personal narratives” driven by a belief in “standpoint epistemology,” the view that one’s minority status gives one a unique ability to see truth that privileged peoples necessarily cannot comprehend.31 Public spaces must be redone to accommodate the fluid “gender identities” of individuals. And more broadly, all forms of personal identity (and “orientation”) must be affirmed without question and accepted as a positive reality. (As I have noted, a thorough critique of these views comes in Chapters 3 and 4; we’re seeking, in all fairness, to describe the system in a compact way here.)

In the future, genders will be more fluid and there will be a new paradigm in which people can fulfil the promise they made when they were born, not be stuck in the box that their society places them in.

Individuals may fluidly accept or change their gender, which may not align with the one assumed at any point throughout the life course. Yet when it comes to sex chromosomes and their immense effects on our lives, there’s no choice.

She got the feeling that she might drown in gender fluids if she stepped inside, or that her own gender, not all that solid to begin with, might deliquesce like fungi and stain the pink counter stool, but that it might be good for her, just what she needed. She stared at the bright fruit painted on the side of the building and wondered if she should cut her bangs.

Less to burn in the event a rogue gender-fluid camper decides to go on a flaming crusade against the binary, I guess

Maybe a more fluid understanding of gender will eventually also free us not only from the fictions of what it is to be female and what it is to be male, but also from the assumptions about work and care that those definitions secretly, and not so secretly, carry. The other reason it’s hard to talk about is because my husband and I think of ourselves as equals. To draw attention to the gendered load feels like driving a wedge between us – though in truth the wedge is already there,

If the rise in gender dysphoria is due to social acceptance, where are the hordes of eager, newly identified trans, nonbinary, gender-fluid adults in their thirties, forties, fifties, sixties, and seventies? Why do we see only teens and young adults coming out with their friends after binging on social media?

Faith, sexuality, and gender are fluid. No glasses—all sea.

I’m a boy, Tone. My body is a male body and that’s okay. It’s more than being femme, though. I’m a boy with a lot of feminine traits, both in how I feel from day to day and how I like to dress, to present myself. I’m a boy and a girl both, in different ways. Some people call it gender-fluid.

If I can be any gender I want to be, can I also be any race I want to be? Can I be a white guy today and a black woman tomorrow? Or is that racist?

The mess we are living in is a deliberate one. If it was created by people, it can be dismantled by people, and it can be rebuilt in a way that serves all, rather than a selfish, hoarding few. Beyond the obvious demands - an end to sexual violence, an end to the wage gap - feminism must be class-conscious, and needs to recognise that disabled people aren't inherently defective, but rather that non-disabled people have failed at creating a physical world that services all. Feminism must demand affordable, decent, secure housing, and a universal basic income. It should demand pay for full-time mothers and free childcare for working mothers. It should recognise that we live in a world in which women are constantly harangued into being lusted after, but punishes sex workers for using that situation to make a living. Feminism needs to thoroughly recognise that sexuality is fluid, and we need to dream of a world where people are not violently policed for transgressing rigid gender roles. Feminism needs to demand a world in which racist history is acknowledged and accounted for, in which reparations are distributed, in which race race is completely deconstructed.

The mess we are living in is a deliberate one. If it was created by people, it can be dismantled by people, and it can be rebuilt in a way that serves all, rather than a selfish, hoarding few. Beyond the obvious demands - an end to sexual violence, an end to the wage gap - feminism must be class-conscious, and needs to recognise that disabled people aren't inherently defective, but rather that non-disabled people have failed at creating a physical world that serves all. Feminism must demand affordable, decent, secure housing, and a universal basic income. It should demand pay for full-time mothers and free childcare for working mothers. It should recognise that we live in a world in which women are constantly harangued into being lusted after, but punishes sex workers for using that situation to make a living. Feminism needs to thoroughly recognise that sexuality is fluid, and we need to dream of a world where people are not violently policed for transgressing rigid gender roles. Feminism needs to demand a world in which racist history is acknowledged and accounted for, in which reparations are distributed, in which race race is completely deconstructed.

Can’t stand what the youth are allowed to become these days. Coddled babies, all of them, with no trace of skin, no toughness left. There’s something wrong about all of it. Something about the ever-present phone glow on their faces, or the too-fast way they tap their phones, their gender-fluid fashion choices, their hyper-PC gentle way of being while lacking all social graces and old-world manners and politeness.

To attempt to divide us into rigid categories (You're a transvestite, and you're a drag queen, and you're a she-male, and on and on and on) is like trying to apply the laws of solids on the state of fluids; it's our our fluidity that keeps us in touch with each other. It's our fluidity and the principles that attend that constant state of flux that could create an innovative and inclusive transgender community.

The old Hoover Building had housed the Federal Bureau of Investigation before the Split, but the FBI was long gone. The People’s Bureau of Investigation now occupied that building and several others in the area, forming a huge complex dedicated to the dark work of internal security. The name “Hoover” had been scrubbed from the building and whitewashed from history when the People’s Republic had first arisen, but later came back when J. Edgar had been embraced as a pioneering example of resistance and the face of the toll oppression had taken upon gender-fluid individuals in the hateful old United States. His statue, in a flattering cocktail dress and a pair of strappy heels, graced the central foyer of the recently added annex.

Liberal market economies managed to achieve relatively high gender equality, surely inadvertently, by keeping labor markets fluid in ways that did not put women at a disadvantage against men. Class inequality is the greater problem than gender equality in those countries. There are more female managers in those economies than in the more generous welfare states, but income inequality is stark among women as well as among men. It is also true that women tend to cluster in the low-skill jobs at the bottom of the wage dispersion. In the past the family compensated for this inequality to some extent because higher-earning males were more likely to marry lower-earning females. This pattern has now reversed in that economically successful men now are much more likely to marry equally successful women, increasing the inequality in the distribution of family income. This trend is magnified by a higher probability of low-income females ending up as single mothers. The challenge in these countries with short-term job commitments is therefore to improve the life chances of men and women without means, and especially low-income single parent families, by increasing opportunities for skill acquisition and retraining as necessary.

But you’re a boy kandra.” “How do you know that?” OreSeur asked. “Gender is not easy to tell in my people, since our forms are fluid.” Vin looked at him, raising an eyebrow. “I can tell.

Never forget the gender of mother earth. This planet is a body through which arterial tides pulse and surge, and within this fluid murk stir serpents, inchoate monstrosities of the amniotic id.

Adulthood, by the way, needs to be taught. More so modeled. Exemplified. It takes care and effort to develop our boys into men, our girls into women, our gender-ambiguous and gender-fluid children into adults. They, too, sing America. As a society, we do a damn poor job of this. Our national discourse repels children. And why? Our workforce drags its feet. Community playgrounds stand appreciably worse than those of a country like New Zealand. National food standards poor. Educational standards low. Dwindling interest in the arts, architecture, fashion, reading for its own sake. The near unanimous acceptance of dressing down, and the verbal dressings down we give to anyone who bothers dressing up. Widespread disregard for personal appearance. Bowling alone. Absence of dialog on history, philosophy, culture. Highbrow these are not. They are modes of civilization, taught to us by our forebears.