Gender Spectrum Quotes

I am a rare species, not a stereotype.

Both men and women should feel free to be sensitive. Both men and women should feel free to be strong…it is time that we all perceive gender on a spectrum not as two opposing sets of ideas.

People want the world to be simple. But gender isn’t simple, much as some might want it to be. The fact that it’s complicated—that there’s a whole spectrum of ways of being in the world—is what makes it a blessing. Surely nature—or god, or the universe—is full of miracles and wild invention and things way beyond our understanding, no matter how hard we try. We aren’t here on earth in order to bend over backwards to resemble everybody else. We are here to be ourselves, in our gnarly brilliance”.

...the weeping, the tears of the hosts, whose sympathy underscores the inherent tragedy of my life as a transgender person, and this moment fulfilling the cathartic arc of rejection to acceptance, without ever interrogating the pathology of a society that refuses to acknowledge the spectrum of gender in the exact same blind way they refuse to see a spectrum of race or sexuality.

But gender isn’t simple, much as some might want it to be. The fact that it’s complicated—that there’s a whole spectrum of ways of being in the world—is what makes it a blessing.

You realize how wrong and outdated that is, right? Good girls aren’t supposed to have sex, but if they don’t, they’re prudes, and if they do, they’re sluts. And of course, none of that takes the spectrum of gender or sexuality into account. Things are starting to change slowly, but the fact is, it’s still completely different for guys.

In our society, a person's sex is based on their genitalia. That decision is then used to assume a person's gender as boy or girl, rather than a spectrum of identities that the child should be determining for themselves.

Trans-Masculine - a person (usually female to male) who may or may not be non-binary but leans towards the masculine side of the gender spectrum.

I am against the rush to medicalize our children and young people to present as the opposite sex when they are confused or when other conditions such as autism are misattributed as trans.

For the majority of human history, it was taken for granted that a person’s status as “man” or “woman” was purely biological and determined by his or her sex at birth. Nobody had any notion of a “gender spectrum” or “gender fluidity.” There have always been effeminate men and masculine women, but there was never any thought given to the possibility that the effeminate man might really be a woman, and the masculine woman might really be a man. But as the irrational, anti-scientific, and superstitious belief in “transgenderism” was introduced into the cultural bloodstream by academia and Hollywood, individual Americans, feeling the increasing peer pressure, quickly forsook their knowledge of basic human biology and adopted progressive gender theory wholesale.

Love transcends all barriers. Age, Gender, Caste et al are the diktats of society to thwart love, promote strait jacketed family life . . ." "If love could transcend all barriers why not that of gender as well?

There are nonbinary people, or enbys, who see gender as a spectrum—which it is—and want to express themselves anywhere along that spectrum as an act of freedom. Sometimes people call that genderfucking or genderqueer.

We need to become more open minded to the idea that many of us exist on a spectrum - a continuum - of gender. That for some of us the choice isn't just one or the other - completely male or completely female - but often a combination of both. In fact, it seems there are three different lines on the sexuality spectrum: how you self identify, who you're attracted to, and what you look like. And it seems the dial can be at any place on any of those three lines.

For folks who have that casual-dude energy coursing through their bloodstream, that's great. But gays should not grow up alienated just for us to alienate each other. It's too predictable, like any other cycle of abuse. Plus, the conformist, competitive notion that by "toning down" we are "growing up" ultimately blunts the radical edge of what it is to be queer; it truncates our colorful journey of identity. Said another way, it's like living in West Hollywood and working a gay job by day and working it in the gay nightlife, wearing delicate shiny shirts picked from up the gay dry cleaners, yet coquettishly left unbuttoned to reveal the pec implants purchased from a gay surgeon and shown off by prancing around the gay-owned-and-operated theater hopped up on gay health clinic steroids and wheat grass purchased from the friendly gay boy who's new to the city, and impressed by the monstrous SUV purchased from a gay car dealership with its rainbow-striped bumper sticker that says "Celebrate Diversity." Then logging on to the local Gay.com listings and describing yourself as "straight-acting." Let me make myself clear. This is not a campaign for everyone to be like me. That'd be a total yawn. Instead, this narrative is about praise for the prancy boys. Granted, there's undecided gender-fucks, dagger dykes, faux-mos, po-mos, FTMs, fisting-top daddies, and lezzie looners who also need props for broadening the sexual spectrum, but they're telling their own stories. The Cliff's Notes of me and mine are this: the only moments I feel alive are when I'm just being myself - not some stiff-necked temp masquerading as normal in the workplace, not some insecure gay boy aspiring to be an overpumped circuit queen, not some comic book version of swank WeHo living. If that's considered a political act in the homogenized world of twenty-first century homosexuals, then so be it. — excerpt of "Praise For The Prancy Boys," by Clint Catalyst appears in first edition (ISBN # 1-932360-56-5)

James Baldwin famously wrote, 'If I am not what you say I am, then you are not who you think you are.' Redefining women and their roles redefined men and masculinity and vice versa. If the genders were not opposite but a spectrum of variations on some central theme of being human, if there were many ways to execute your role or refuse it, and liberation for each gender was seen as being allowed to take up what had been considered the proper role and goods and even feelings of the other or find some third (or seventh) way, then the citadel would be broken and everyone could travel freely.

SK: What causes a person to be transgender? MS: I think the question should be flipped around: What’s the cause for assuming that one’s gender identity has to be the one that you are born with? When I first came into this job, I was much more comfortable about people’s sexuality than I was with people’s gender identity. But when you hear the same stories over and over again, from people from all over the world, you start realizing that transgender is not an anomaly. It’s a part of the spectrum of people’s realities. Then you stop wondering about the cause and you start realizing it’s a part of reality.

This distorted lens may lead someone studying human sexuality to ask: “Where are you on a spectrum from straight to gay?” This question would miss a pattern we found in our data suggesting that people's arousal systems are not bundled by the gender of whatever it is that turns them on: 4.5% of men find the naked male form aversive but penises arousing, while 6.7% of women find the female form arousing, but vaginas aversive. Using simplified community identifications like the gay-straight spectrum to investigate how and why arousal patterns develop is akin to studying historic human migration patterns by distributing a research survey asking respondents to report their position on a spectrum from “white” to “person of color.” Yes, “person of color,” like the concept of “gay,” is a useful moniker to understand the life experiences of a person, but a person’s place on a “white” to “person of color” spectrum tells us little about their ethnicity, just as a person’s place on a scale of gay to straight tells us little about their underlying arousal patterns. The old way of looking at arousal limits our ability to describe sexuality to a grey scale. We miss that there is no such thing as attraction to just “females,” but rather a vast array of arousal systems that react to stimuli our society typically associates with “females” including things like vaginas, breasts, the female form, a gait associated with a wider hip bone, soft skin, a higher tone of voice, the gender identity of female, a person dressed in “female” clothing, and female gender roles. Arousal from any one of these things correlates with the others, but this correlation is lighter than a gay-straight spectrum would imply. Our data shows it is the norm for a person to derive arousal from only a few of these stimuli sets and not others. Given this reality, human sexuality is not well captured by a single sexual spectrum. Moreover, contextualizing sexuality as a contrast between these communities and a societal “default” can obscure otherwise-glaring data points. Because we contrast “default” female sexuality against “other” groups, such as the gay community and the BDSM community, it is natural to assume that a “typical” woman is most likely to be very turned on by the sight of male genitalia or the naked male form and that she will be generally disinterested in dominance displays (because being gay and/or into BDSM would be considered atypical, a typical woman must be defined as the opposite of these “other,” atypical groups). Our data shows this is simply not the case. The average female is more likely to be very turned on by seeing a person act dominant in a sexual context than she is to be aroused by either male genitalia or the naked male form. The average woman is not defined by male-focused sexual attraction, but rather dominance-focused sexual attraction. This is one of those things that would have been blindingly obvious to anyone who ran a simple survey of arousal pathways in the general American population, but has been overlooked because society has come to define “default” sexuality not by what actually turns people on, but rather in contrast to that which groups historically thought of as “other.

Were we dealing with a spectrum-based system that described male and female sexuality with equal accuracy, data taken from gay males would look similar to data taken from straight females—and yet this is not what we see in practice. Instead, the data associated with gay male sexuality presents a mirror image of data associated with straight males: Most gay men are as likely to find the female form aversive as straight men are likely to find the male form aversive. In gay females we observe a similar phenomenon, in which they mirror straight females instead of appearing in the same position on the spectrum as straight men—in other words, gay women are just as unlikely to find the male form aversive as straight females are to find the female form aversive. Some of the research highlighting these trends has been conducted with technology like laser doppler imaging (LDI), which measures genital blood flow when individuals are presented with pornographic images. The findings can, therefore, not be written off as a product of men lying to hide middling positions on the Kinsey scale due to a higher social stigma against what is thought of in the vernacular as male bisexuality/pansexuality. We should, however, note that laser Doppler imaging systems are hardly perfect, especially when measuring arousal in females. It is difficult to attribute these patterns to socialization, as they are observed across cultures and even within the earliest of gay communities that emerged in America, which had to overcome a huge amount of systemic oppression to exist. It’s a little crazy to argue that the socially oppressed sexuality of the early American gay community was largely a product of socialization given how much they had overcome just to come out. If, however, one works off the assumptions of our model, this pattern makes perfect sense. There must be a stage in male brain development that determines which set of gendered stimuli is dominant, then applies a negative modifier to stimuli associated with other genders. This stage does not apparently take place during female sexual development. 

Our minds swell into each other like a million currents at sea. We merge, we converge. Everyone flows into everyone else with our even realizing. Even cockroaches play their part. We aren't just a person, we aren't just a gender, we aren't just an age, we aren't just a nationality, we aren't even just a species. The walls between us are imaginary. The thoughts we have that are ours are gloriously unique but also gloriously in the same continuing spectrum. Love, fear, grief, guilt, forgiveness. These are the standard in the repertoire. These are the cover versions we get to play. But to be alive is to be a life. To be life. We are life. The same ever evolving life. We need each other. We are here for each other. The pain of life is life. All life. We need to look after each other. And when it feels like we are truly, deeply alone, that is the moment when we need to do something in order to remember how we connect.

Cruz nodded. “In case you’re wondering, I have a dick.” That earned a sudden, single bark of laughter from Shade, which in turn raised a disturbing red-and-white smile from Cruz. “Is that a permanent condition?” Shade asked. Cruz shrugged. “I don’t have a short answer.” “Give me the long one. I’ll tell you if I get bored.” She flopped onto her bed. “Okay. Well . . . you know it’s all on a spectrum, right? I mean, there are people—most people—who are born either M or F and are perfectly fine with that. And some people are born with one body but a completely different mind, you know? They know from, like, toddler age that they are in the wrong body. Me, I’m . . . more kind of neither. Or both. Or something.” “You’re e), all of the above. You’re multiple choice, but on a true-false test.” That earned another blood-smeared grin from Cruz. “Can I use that line?” “I understand spectra, and I even get that sexuality and gender are different things,” Shade said, sitting up.

psychological androgyny is a much wider concept, referring to a person’s ability to be at the same time aggressive and nurturant, sensitive and rigid, dominant and submissive, regardless of gender. A psychologically androgynous person in effect doubles his or her repertoire of responses and can interact with the world in terms of a much richer and varied spectrum of opportunities. It is not surprising that creative individuals are more likely to have not only the strengths of their own gender but those of the other one, too.

But when you hear the same stories over and over again, from people from all over the world, you start realizing that transgender is not an anomaly. It’s a part of the spectrum of people’s realities. Then you stop wondering about the cause and you start realizing it’s a part of reality.

Because street harassment is perhaps the clearest manifestation of the spectrum of sexism, sexual harassment and sexual assault that exists within our society. Yes, it starts out small; but allowing those ‘minor’ transgressions gives licence to the more serious ones, and eventually to all-out abuse. We’ve heard the same words and phrases crossing over and echoing and repeating, from women who are shouted at in the street to women who are assaulted and women who are victims of domestic violence in their own homes. The language is the same. And if we say it’s acceptable for men to assume power and ownership over women they don’t know verbally in public, then, like it or not, we’re also saying something much wider about gender relations – something that carries over into our personal relationships and our sexual exchanges. Because this is a line that doesn’t need to be blurred. It should be clear and simple. Take it from the women whose experiences started out with just a little ‘harmless’ street harassment – a sexual ‘compliment’ or a wolf whistle, or a ‘Hey baby’ – but then turned nasty, became full-blown attacks. Ask them what the problem is with a harmless bit of fun.

Our lives are shaped as profoundly by personality as by gender or race. And the single most important aspect of personality—the “north and south of temperament,” as one scientist puts it—is where we fall on the introvert-extrovert spectrum. Our place on this continuum influences our choice of friends and mates, and how we make conversation, resolve differences, and show love. It affects the careers we choose and whether or not we succeed at them. It governs how likely we are to exercise, commit adultery, function well without sleep, learn from our mistakes, place big bets in the stock market, delay gratification, be a good leader, and ask “what if.”* It’s reflected in our brain pathways, neurotransmitters, and remote corners of our nervous systems. Today introversion and extroversion are two of the most exhaustively researched subjects in personality psychology, arousing the curiosity of hundreds of scientists.

But gender isn’t simple, much as some might want it to be. The fact that it’s complicated—that there’s a whole spectrum of ways of being in the world—is what makes it a blessing. Surely nature—or god, or the universe—is full of miracles and wild invention and things way beyond our understanding, no matter how hard we try. We aren’t here on earth in order to bend over backward to resemble everybody else. We’re here to be ourselves, in all our gnarly brilliance.

Critical Social Justice texts—which form a kind of Gospel of Critical Social Justice—express, with absolute certainty, that all white people are racist, all men are sexist, racism and sexism are systems that can exist and oppress without even a single person with racist or sexist intentions, sex is not biological and exists on a spectrum, language can be literal violence, denial of gender identity is killing people, the wish to remedy disability and obesity is hateful, and everything needs to be decolonized.

We can snuff out toxic masculinity, which is defined as a cultural concept of manliness that glorifies stoicism, strength, virility, dominance, and violence, and that is socially maladaptive or harmful to boys’ own mental health. We can build a gentle and vital masculinity from the ground up. We can raise our children without gender stereotypes, perhaps even without gender binaries, so that they are free to experience and express the whole spectrum of human emotion. And we can be people of any gender building all sorts of family as we do it.

Clinicians like Anna Hutchinson and Melissa Midgen have posited that ‘there are multiple, interweaving factors bearing down on girls and young women’ that help explain why so many are experiencing gender-related distress. They say they have witnessed a ‘toxic collision of factors: a world telling these children they are “wrong”; they are not doing girlhood (or boyhood) correctly’, girls struggling with their emerging sexuality, and girls who ‘struggle in puberty because it is uncomfortable, weird and unpredictable (particularly heightened if they happen to be on the autistic spectrum)’.

My family subscribed to this rigid belief system. They were unaware of the reality that gender, like sexuality, exists on a spectrum. By punishing me, they were performing the socially sanctioned practice of hammering the girl out of me, replacing her with tenets of gender-appropriate behavior. Though I would grow up to fit neatly into the binary, I believe in self-determination, autonomy, in people having the freedom to proclaim who they are and define gender for themselves. Our genders are as unique as we are. No one's definition is the same, and compartmentalizing a person as either a boy or a girl based entirely on the appearance of genitalia at birth undercuts our complex life experiences.

From an interview with Susie Bright: SB: You were recently reviewed by the New York Times. How do you think the mainstream media regards sex museums, schools and cultural centers these days? What's their spin versus your own observations? [Note: Here's the article Susie mentions: http://www.nytimes.com/2005/12/05/nat... ] CQ: Lots of people have seen the little NY Times article, which was about an event we did, the Belle Bizarre Bazaar -- a holiday shopping fair where most of the vendors were sex workers selling sexy stuff. Proceeds went to our Exotic Dancers' Education Project, providing dancers with skills that will help them maximize their potential and choices. This event got into the Times despite the worries of its author, a journalist who'd been posted over by her editor. She thought the Times was way too conservative for the likes of us, which may be true, except they now have so many column inches to fill with distracting stuff that isn't about Judith Miller! The one thing the Times article does not do is present the spectrum of the Center for Sex & Culture's work, especially the academic and serious side of what we do. This, I think, points to the real answer to your question: mainstream media culture remains quite nervous and touchy about sex-related issues, especially those that take sex really seriously. A frivolous take (or a good, juicy, shocking angle) on a sex story works for the mainstream press: a sex-positive and serious take, not so much. When the San Francisco Chronicle did its article about us a year ago, the writer focused just on our porn collection. Now, we very much value that, but we also collect academic journals and sex education materials, and not a word about those! I think this is one really essential linchpin of sex-negative or erotophobic culture, that sex is only allowed to be either light or heavy, and when it's heavy, it's about really heavy issues like abuse. Recently I gave some quotes about something-or-other for a Cosmo story and the editors didn't want to use the term "sexologist" to describe me, saying that it wasn't a real word! You know, stuff like that from the Times would not be all that surprising, but Cosmo is now policing the language? Please!

I don’t think it’s an invisible chromosome, or the inability to get pregnant, or anything else, that makes people so cruel to transgender folks. I think what they hate is difference. What they hate is that the world is complicated in ways they can’t understand. People want the world to be simple. But gender isn’t simple, much as some might want it to be. The fact that it’s complicated—that there’s a whole spectrum of ways of being in the world—is what makes it a blessing. Surely nature—or god, or the universe—is full of miracles and wild invention and things way beyond our understanding, no matter how hard we try. We aren’t here on earth in order to bend over backward to resemble everybody else. We’re here to be ourselves, in all our gnarly brilliance.

Women receiving late diagnosis often share the same sense of relief and self-acceptance as men, but perhaps to an even greater degree, due to the way in which they have needed to manage their autism – often through bending to fit to what’s expected of them in terms of gender expectations through camouflaging (which autistic men are seen as less prone to and/or able to do). Feeling justified or vindicated by diagnosis is the strong response of many of the women I have spoken to: a sense of having the right to be yourself established – for the first time – in a world that doesn’t always welcome or appreciate that self. These are women who are exhausted and angry at having tried so hard to make everything make sense, while presuming that they were to blame for not getting it in the first place: women who feel they have had to put on a persona of social acceptability in order to be tolerated.

Consequently, we now have Social Justice texts—forming a kind of Gospel of Social Justice—that express, with absolute certainty, that all white people are racist, all men are sexist, racism and sexism are systems that can exist and oppress absent even a single person with racist or sexist intentions or beliefs (in the usual sense of the terms), sex is not biological and exists on a spectrum, language can be literal violence, denial of gender identity is killing people, the wish to remedy disability and obesity is hateful, and everything needs to be decolonized. That is the reification of the postmodern political principle. This approach distrusts categories and boundaries and seeks to blur them, and is intensely focused on language as a means of creating and perpetuating power imbalances. It exhibits a deep cultural relativism, focuses on marginalized groups, and has little time for universal principles or individual intellectual diversity.

Some of us see ourselves as people born with a unique birth defect, one that can be “cured” by the intervention of the medical profession, and think of that journey in terms of physical transition. Some of us see ourselves as people who want to celebrate the fantasy aspects of gender, who want to enjoy the sense of escape and joy and eros that embracing an alter ego sometimes provides. Some of us see ourselves as people who reject the medical community and who are less interested in winding up at one gender destination or another than in the journey itself, a voyage that may or may not have a clear end point. Some of us hope to free ourselves from the binary poles of gender, want a personal and political liberation from the tyranny of culturally defined gender markers, and wish to express ourselves as we please, anywhere along the wide spectrum.

In the words of Black Lives Matter cofounder Alicia Garza, “Black Lives Matter affirms the lives of Black queer and trans folks, disabled folks, Black-undocumented folks, folks with records, women and all Black lives along the gender spectrum. It centers those that have been marginalized within Black liberation movements.

On average, the autistic people I’ve met have seemed more androgynous than the neurotypical people I’ve met. This applies to both men and women, as well as some who reject gender entirely, or identify as nonbinary. I identify as female, and I want to feel feminine—I just don’t want it to feel like a performance

Gender is a spectrum,” she told me. “Don’t worry about trying to fit into someone else’s box they made for you.

In our society, a person’s sex is based on their genitalia. That decision is then used to assume a person’s gender as boy or girl, rather than a spectrum of identities that the child should be determining for themselves.

Gender is probably just another thing I just don't get. Like what faces to make and when, or whether someone is really interested when I tell them about mantis shrimp and their smashers.

Gender is one of the biggest projections placed onto children at birth, despite families having no idea how the baby will truly turn out. In our society, a person’s sex is based on their genitalia. That decision is then used to assume a person’s gender as boy or girl, rather than a spectrum of identities that the child should be determining for themselves.

If socialism and liberalism are distinct strands of Enlightenment humanism, then socialists are the hipsters of that humanism, advocating on particular issues before they're cool (also, like hipsters, socialists tend to have horrible beards). Today's easy liberal consensus--gender equality, racial equality, the idea that peg-legged tubercular five-year-olds should get statutory holidays from their coal-sorting jobs--is almost always yesterday's fiery and decidedly un-pragmatic socialist whinge. As it turns out, the middle of the political spectrum is a far more fun, sophisticated place to be after your comrades have already expended a lot of blood, sweat and tears yanking it in the proper direction for you (and guess which direction that usually is?).

Consequently, we now have Social Justice texts -forming a kind of Gospel of Social Justice- that express, with absolute certainty, that all white people are racist, all men are sexist, racism and sexism are systems that can exist and oppress absent even a single person with racist of sexist intentions or beliefs (in the usual sense of the terms). sex is not biological and exists on a spectrum, language can be literal violence, denial of gender identity is killing people, the wish to remedy disability and obesity is hateful, and everything needs to be decolonized.

In 2013, Theorist José Medina coined the melodramatic term hermeneutical death, which describes a failure to be understood so profound as to destroy the person’s sense of self. At the opposite end of this spectrum is the concept of hermeneutical privacy, which describes the right not to be understandable at all.12 So, marginalized people can be oppressed to the point of psychic death by not being understood, but their right to be completely incomprehensible should also be respected. Negotiating this minefield must be very difficult for the well-meaning individual determined not to oppress anybody.

Teens and tweens today are everywhere pressed to locate themselves on a gender spectrum and within a sexuality taxonomy—long before they have finished the sexual development that would otherwise guide discovery of who they are or what they desire. Long before they may have had any romantic or sexual experience at all. Young women judged insufficiently feminine by their peers are today asked outright, “Are you trans?

When I look at the world today, from the physician's point of view, from the health point of view, what do we see? We see a society, not just in North America, but as globalization extends its reach around the world, we see increasing levels of certain illnesses, certain mental illnesses like ADHD, which didn't use to exist in certain countries and now, all of a sudden, they have a problem with it. Auto-immune diseases like inflammatory bowel disease that didn't use to exist in certain societies, now exist in these societies. If you look at North America, if you look at multiple sclerosis in the 1930s or 40s, the gender ratio was about 1 woman to every man. Now that ratio is about 3 and a half women for every man. If you look at something like asthma which is rising amongst kids... a study in the United States last year showed that the more episodes of racism a black American woman experiences, the greater the risk for asthma. We've known for a long time that the more stress the parents have, the greater the risk of the child having asthma. In North America millions of kids are on medication now, for depression, anxiety, ADHD, and more and more kids are being medicated all the time. If you look at something like autism spectrum disorder, it is now being diagnosed 40 times as often as it was 30 or 40 years ago. Anxiety is the fastest growing diagnose in North America amongst young people. The usual medical explanations for any of these phenomena just doesn't hold. Because medicine, for the most part, sees all of these problems as simply biological issues. Multiple sclerosis being a disease of the nervous system. Inflammatory bowel disease being a malaise of the gut. ADHD, depression, anxiety, addiction.. these are problems of the brain. And, for the most part, we like to rely on genetic explanations, that it is genes that are causing these things, or, if it is not genes, we don't know what is causing it. Of course, if you just look at that one little fact that I told you about the ratio of women and men in multiple sclerosis.. you know right away it can't be genetic. Because genes don't change in a population over 7 years and if they did, why would they change more for one gender than the other? Nor it can be the climate nor the diet because that also hasn't changed more for one gender than the other. Something else is going on. For ADHD and the fact that many more kids are being diagnosed.. that can't be genetic, cause genes don't change in a population over 10 years or 5 years or 15 years.

Their physical bodies are not mistakes and do not need to be corrected in order to conform to the image of God. They are beautiful people made in the image of God, and as such, we discover that God is all aspects of maleness and femaleness, not just ends on a spectrum.

As much as we are pushed into binary thinking - black vs white, left vs right. There is a spectrum in between. A space for critical thinking and constructive dialogue. Rather than fearing the differences in ideology, gender, taste in music, creed or color, we can remember that at the end, we all bleed red.

Male and female are not social constructs, but are real biological categories that do not fall on a spectrum. Humans are sexually dimorphic, and this matters in certain contexts, such as sports.

The scientific discourse surrounding animal homosexuality has been preoccupied with finding an *explanation* for the phenomenon, often at the expense of providing comprehensive descriptive information about, or acknowledgement of, the actual extent and diversity of same-sex activity throughout the animal kingdom. Rather than being seen as a part of a spectrum of natural variation in sexual and gender expression, homosexuality and transgender are viewed as exceptions or anomalies that somehow stand outside the natural order and must therefore be "explained" or "rationalized".

wasn’t gender a spectrum? Why did I feel as though I had crossed into another dimension? But eventually I realized that the portal was not between genders. It was the eye of the cognitive needle I had to pass through in order to break out of the prison of denial.

I though that it was strange that people were changing gender in high altitude astronomy until I read Dr. John Nash Ott's books and his discussions about how he was changing the gender of plants and animals using distinctly different spectrum's of light from commercial lighting products. The spectrum of light at high altitudes is distinctly different to that at sea level.

The more our basic right to exist is called into question... the more harassment we face... the more tense and divided our communities can become. In order to access healthcare, seek civil rights, and push back against transphobic rhetoric from all of the political spectrum, transgender people are required to speak with certainty and simplicity about our experiences with gender. People who don't fit these narratives within the trans community are easily shunned. And why not? The stakes are too high for us to be wrong.

these women displayed more masculinised characteristics. It also found that men with autism presented more feminised characteristics, indicating that rather than women with autism being more masculinised per se, both genders may be more androgynous and represent a ‘gender defiant disorder’ (Bejerot et al. 2012,

Most human beings get issued a gender when they're born and they're supposed to stick with that. So they'll grow up living their entire life experiencing only half of what it is to be a human being.

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