Sexuality And Gender Quotes

Race, gender, religion, sexuality, we are all people and that's it. We're all people. We're all equal.

Last night I was seriously considering whether I was a bisexual or not but I don’t think so though I’m not sure if I’d like to be and argh I don’t think there’s anything wrong with that, if you like a person, you like the person, not their genitals.

I am a rare species, not a stereotype.

I knew I was different. I thought that I might be gay or something because I couldn't identify with any of the guys at all. None of them liked art or music. They just wanted to fight and get laid. It was many years ago but it gave me this real hatred for the average American macho male.

Any violation of a woman's body can become sex for men; this is the essential truth of pornography.

Men are visually aroused by women's bodies and less sensitive to their arousal by women's personalities because they are trained early into that response, while women are less visually aroused and more emotionally aroused because that is their training. This asymmetry in sexual education maintains men's power in the myth: They look at women's bodies, evaluate, move on; their own bodies are not looked at, evaluated, and taken or passed over. But there is no "rock called gender" responsible for that; it can change so that real mutuality--an equal gaze, equal vulnerability, equal desire--brings heterosexual men and women together.

If Lacan presumes that female homosexuality issues from a disappointed heterosexuality, as observation is said to show, could it not be equally clear to the observer that heterosexuality issues from a disappointed homosexuality?

People do not see that the main question is not : "Am I loved?" which is to a large extent the question : "Am I approved of? Am I protected? Am I admired?" The main question is: "Can I love?

[W]hen I see men callously and cheerfully denying women the full use of their bodies, while insisting with sobs and howls on the satisfaction of their own, I simply can't find it heroic, or kind, or anything but pretty rotten and feeble.

Does a rake deserve to possess anything of worth, since he chases everything in skirts and then imagines he can successfully hide his shame by slandering [women in general]?

Some people are born in the mountains, while others are born by the sea. Some people are happy to live in the place they were born, while others must make a journey to reach the climate in which they can flourish and grow. Between the ocean and the mountains is a wild forest. That is where I want to make my home.

Now? I'm just another female faking orgasms to make a man not feel so inadequate.

As we continued to talk, going through the motions of getting to know each other, I realized that we already did know each other, as well as any two people could. We’d known each other for years, in the most intimate way possible. We’d connected on a purely mental level. I understood her, trusted her, and loved her as a dear friend. None of that had changed, or could be changed by anything as inconsequential as her gender, or skin color, or sexual orientation.

Let's face it. We're undone by each other. And if we're not, we're missing something. If this seems so clearly the case with grief, it is only because it was already the case with desire. One does not always stay intact. It may be that one wants to, or does, but it may also be that despite one's best efforts, one is undone, in the face of the other, by the touch, by the scent, by the feel, by the prospect of the touch, by the memory of the feel. And so when we speak about my sexuality or my gender, as we do (and as we must), we mean something complicated by it. Neither of these is precisely a possession, but both are to be understood as modes of being dispossessed, ways of being for another, or, indeed, by virtue of another.

Love has no gender - compassion has no religion - character has no race.

If I was gay, I wouldn't need an asterisk beside my name. I could stop worrying if the girl I like will bounce when she finds out I also like dick. I could have a coming-out party without people thinking I just want attention. I wouldn't have to explain that I fall in love with minds, not genders or body parts. People wouldn't say I'm 'just a slut' or 'faking it' or 'undecided' or 'confused.' I'm not confused. I don't categorize people by who I'm allowed to like and who I'm allowed to love. Love doesn't fit into boxes like that. It's blurry, slippery, quantum. It's only limited by our perceptions and before we slap a label on it and cram it into some category, everything is possible.

Never fuck anyone you wouldn't want to be.

..the hope I have for women: that we can start to see ourselves-and encourage men to see us-as more than just the sum of our sexual parts: not as virgins or whores, as mothers or girlfriends, or as existing only in relation to men, but as people with independent desires, hopes and abilities. But I know that this can't happen as long as American culture continues to inundate us with gender-role messages that place everyone-men and women-in an unnatural hierarchical order that's impossible to maintain without strife. For women to move forward, and for men to break free, we need to overcome the masculinity status quo-together.

What is most important is to cease legislating for all lives what is liveable only for some, and similarly, to refrain from proscribing for all lives what is unlivable for some.

When women's sexuality is imagined to be passive or "dirty," it also means that men's sexuality is automatically positioned as aggressive and right-no matter what form it takes. And when one of the conditions of masculinity, a concept that is already so fragile in men's minds, is that men dissociate from women and prove their manliness through aggression, we're encouraging a culture of violence and sexuality that's detrimental to both men and women.

Chastity ... has, even now, a religious importance in a woman's life, and has so wrapped itself round with nerves and instincts that to cut it free and bring it to the light of day demands courage of the rarest.

When the majority of jokes made at the expense of trans people center on "men wearing dresses" or "men who want their penises cut off" that is not transphobia - it is trans-misogyny. When the majority of violence and sexual assaults omitted against trans people is directed at trans women, that is not transphobia - it is trans-misogyny.

Supposing that originally there was nothing but one creator, how could ordinary binary sexual relations come into being?

Repression is a seamless garment; a society which is authoritarian in its social and sexual codes, which crushes its women beneath the intolerable burdens of honour and propriety, breeds repressions of other kinds as well.

Some women do not masturbate for pleasure; they masturbate to make a political statement: to remind us that women do not really need men (or at least not as much and as frequently as every single male chauvinist and every single misogynist believes).

If you are a woman, if you're a person of colour, if you are gay, lesbian, bisexual, transgender, if you are a person of size, if you are a person od intelligence, if you are a person of integrity, then you are considered a minority in this world. And it's going to be really hard to find messages of self-love and support anywhere. Especially women's and gay men's culture. It's all about how you have to look a certain way or else you're worthless. You know when you look in the mirror and you think 'oh, I'm so fat, I'm so old, I'm so ugly', don't you know, that's not your authentic self? But that is billions upon billions of dollars of advertising, magazines, movies, billboards, all geared to make you feel shitty about yourself so that you will take your hard earned money and spend it at the mall on some turn-around creme that doesn't turn around shit. When you don't have self-esteem you will hesitate before you do anything in your life. You will hesitate to go for the job you really wanna go for, you will hesitate to ask for a raise, you will hesitate to call yourself an American, you will hesitate to report a rape, you will hesitate to defend yourself when you are discriminated against because of your race, your sexuality, your size, your gender. You will hesitate to vote, you will hesitate to dream. For us to have self-esteem is truly an act of revolution and our revolution is long overdue.

How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

The battles over women's bodies can be won only by a revolution of the mind

HUMANITY DOES NOT FAVOUR ANY HUMAN BEING OVER ANOTHER, FOR RACE, RELIGION, SEXUALITY, AGE OR GENDER... JUST LIKE A LOVING MOTHER WHO DOES NOT FAVOUR ONE CHILD OVER ANOTHER.

If somebody has the competency to do something, and the desire to do something, then nothing about their race, sex or sexual orientation should hold them back. But minimizing difference is not the same as pretending difference does not exist. To assume that sex, sexuality and skin colour mean nothing would be ridiculous. But to assume that they mean everything will be fatal.

Most women are all too familiar with men like Calvin Smith. Men whose sense of prerogative renders them deaf when women say, "No thanks," "Not interested," or even "Fuck off, creep.

Wine and women make wise men dote and forsake God's law and do wrong." However, the fault is not in the wine, and often not in the woman. The fault is in the one who misuses the wine or the woman or other of God's crations. Even if you get drunk on the wine and through this greed you lapse into lechery, the wine is not to blame but you are, in being unable or unwilling to discipline yourself. And even if you look at a woman and become caught up in her beauty and assent to sin [= adultery; extramarital sex], the woman is not to blame nor is the beauty given her by God to be disparaged: rather, you are to blame for not keeping your heart more clear of wicked thoughts. ... If you feel yourself tempted by the sight of a woman, control your gaze better ... You are free to leave her. Nothing constrains you to commit lechery but your own lecherous heart.

Had our concepts of sexuality been developed in a female-dominated society, our data shows it is not wild to think that sexuality would be viewed from the perspective of a preference for dominant versus submissive partners and not gender preference in partners (in such a world, there is a chance that gender preference would be as much of an afterthought as preferences for dominance or certain hair colors are today).

That's one of the things that "queer" can refer to: the open mesh of possibilities, gaps, overlaps, dissonances and resonances, lapses and excesses of meaning when the constituent elements of anyone's gender, of anyone's sexuality aren't made (or can't be made) to signify monolithically.

There are politics in sexual relationships because they occur in the context of a society that assigns power based on gender and other systems of inequality and privilege.

Under the color-blind ideology of the new racism, Blackness must be SEEN as evidence for the alleged color blindness that seemingly characterizes contemporary economic opportunity.

The material world is all feminine. The feminine engergy makes the non-manifest, manifest. So even men (are of the feminine energy). We have to relinquish our ideas of gender in the conventional sense. This has nothing to do with gender, it has to do with energy. So feminine energy is what creates and allows anything which is non-manifest, like an idea, to come into form, into being, to be born. All that we experience in the world around us, absolutely everything (is feminine energy). The only way that anything exists is through the feminine force.

I think that the word bored does not get the attention it deserves. We speak of all sorts of terrible things that happen to people, but we rarely speak about one of the most terrible things of all : that is, being bored, being bored alone and, worse than that, being bored together.

Being homosexual is no more abnormal than being lefthanded.

Either you are homophobic or you are a human - you cannot be both.

I don't even know what it would be like to not be attracted to a person because of their gender.

For the Jesus Revolutionaries, the answer was clear: Jesus would not be out waging "preventative" wars. Jesus would not be withholding medicine from people who could not afford it. Jesus would not cast stones at people of races, sexual orientatons, or genders other than His own. Jesus would not condone the failing, viperous, scandalplagued hierarchy of some churches. Jesus would welcome everyone to his his table. He would love them, and he would find peace.

I don't need the aid of a clever man to teach me how to live. I can find it out for myself.

I draw a line down the middle of a chalkboard, sketching a male symbol on one side and a female symbol on the other. Then I ask just the men: What steps do you guys take, on a daily basis, to prevent yourselves from being sexually assaulted? At first there is a kind of awkward silence as the men try to figure out if they've been asked a trick question. The silence gives way to a smattering of nervous laughter. Occasionally, a young a guy will raise his hand and say, 'I stay out of prison.' This is typically followed by another moment of laughter, before someone finally raises his hand and soberly states, 'Nothing. I don't think about it.' Then I ask women the same question. What steps do you take on a daily basis to prevent yourselves from being sexually assaulted? Women throughout the audience immediately start raising their hands. As the men sit in stunned silence, the women recount safety precautions they take as part of their daily routine. Here are some of their answers: Hold my keys as a potential weapon. Look in the back seat of the car before getting in. Carry a cell phone. Don't go jogging at night. Lock all the windows when I sleep, even on hot summer nights. Be careful not to drink too much. Don't put my drink down and come back to it; make sure I see it being poured. Own a big dog. Carry Mace or pepper spray. Have an unlisted phone number. Have a man's voice on my answering machine. Park in well-lit areas. Don't use parking garages. Don't get on elevators with only one man, or with a group of men. Vary my route home from work. Watch what I wear. Don't use highway rest areas. Use a home alarm system. Don't wear headphones when jogging. Avoid forests or wooded areas, even in the daytime. Don't take a first-floor apartment. Go out in groups. Own a firearm. Meet men on first dates in public places. Make sure to have a car or cab fare. Don't make eye contact with men on the street. Make assertive eye contact with men on the street.

Bye bye binary. For gender, for sexuality, for everything. ... Lots of people can like lots of people. And could everyone please get over it and update their idea of normal.

Without attachment, a naked body is merely a lifeless sex-toy.

Maimed, mad, and sexually different people were believed to possess supernatural powers by primal cultures' magico-religious thinking. For them, abnormality was the price a person had to pay for her or his extraordinary gift.

[Woman] is simply what man decrees; thus she is called "the sex," by which is meant that she appears essentially to the male as a sexual being. For him she is sex -- absolute sex, no less. She is defined and differentiated with reference to man and not he with reference to her; she is incidental, the inessential as opposed to the essential. He is the Subject, he is the Absolute -- she is the Other.

Here we meet, on the page, naked and unadorned: shorn of class, race, gender, sexual identity, age and nationality.

Class, race, sexuality, gender and all other categories by which we categorize and dismiss each other need to be excavated from the inside.

Colour, gender and sexuality make us human and fuel our souls. Trolls are nasty, jealous and bitter people, who should definitely be living in holes!

Indeed, many movies about artificial intelligence are so divorced from scientific reality that one suspects they are just allegories of completely different concerns. Thus the 2015 movie Ex Machina seems to be about an AI expert who falls in love with a female robot only to be duped and manipulated by her. But in reality, this is not a movie about the human fear of intelligent robots. It is a movie about the male fear of intelligent women, and in particular the fear that female liberation might lead to female domination. Whenever you see a movie about an AI in which the AI is female and the scientist is male, it’s probably a movie about feminism rather than cybernetics. For why on earth would an AI have a sexual or a gender identity? Sex is a characteristic of organic multicellular beings. What can it possibly mean for a non-organic cybernetic being?

There is no word in our language which has been so much misused and prostituted as the word love. It has been preached by those who were ready to condone every cruelty if it served their purpose; it has been used as a disguise under which to force people into sacrificing their own happiness, into submitting their whole self to those who profited from this surrender. [...] It has been made so empty that for many people love may mean no more than that two people have lived together for twenty years just without fighting more often than once a week.

Thus, gender ideology no only creates ides about femininity but it also shapes conceptions of masculinity.

Women, being the calculating gender, know all too well to hit the gym months prior to a break up – she’s not getting in shape for you, she’s getting ready to hit the ground running with the next guy she’ll be fucking.

Scientists do not simply read nature to find truths to apply in the social world. Instead, they use truths taken from our social relationships to structure, read, and interpret the natural

God bids you not to commit lechery, that is, not to have sex with any woman except your wife. You ask of her that she should not have sex with anyone except you -- yet you are not willing to observe the same restraint in return. Where you ought to be ahead of your wife in virtue, you collapse under the onset of lechery. ... Complaints are always being made about men's lechery, yet wives do not dare to find fault with their husbands for it. Male lechery is so brazen and so habitual that it is now sanctioned [= permitted], to the extent that men tell their wives that lechery and adultery are legitimate for men but not for women.

The system of patriarchy can function only with the cooperation of women. This cooperation is secured by a variety of means: gender indoctrination; educational deprivation; the denial of women of knowledge of their history; the dividing of women, on from another, by defining "respectability" and "deviance" according to women's sexual activities; by restraints and outright coercion; by discrimination in access to economic resources and political power; and by awarding class privileges to conforming women.

A personalized God can be a mere idol carved in our own image- a projection of our limited needs, fears, and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them. When he seems to fail to prevent a catastrophe or seems even to desire a tragedy, he can seem callous and cruel. A facile belief that a disaster is the will of God can make us accept things that are fundamentally unacceptable. The very fact, as a person, God has a gender is also limiting: It means that the sexuality of half the human race is sacralized at the expense of the female and can lead to neurotic and inadequate imbalance in human sexual mores. A personal God can be dangerous, therefore. Instead of pulling us beyond our limitations, “he” can encourage us to remain complacently within them; “he” can make us cruel, callous, self-satisfied and partial as “he” seems to be. Instead of inspiring the compassion that should characterize all advanced religions, “he” can encourage us to judge, condemn, and marginalize.

Lesson number one: “Sexual orientation is who you go to bed with,” he told Spack. “Gender identity is who you go to bed as.

None of that had changed, or could be changed by anything as inconsequential as her gender, or skin color, or sexual orientation.

I am a scientist who studies the human mind, including the sexual differences in mental faculties, and I am telling you, ten female thinkers can teach humanity lessons equivalent to the teachings of a hundred male thinkers of history.

Self respect by definition is a confidence and pride in knowing that your behaviour is both honorable and dignified. When you harass or vilify someone, you not only disrespect them, but yourself also. Street harassment, sexual violence, sexual harassment, gender-based violence and racism, are all acts committed by a person who in fact has no self respect. -Respect yourself by respecting others.

The battle rages eternal, though the race, religion, gender or sexual orientation of those discriminated against changes regularly. Maybe man’s need for a scapegoat is genetically programmed into him.

In the unification of two minds, orientation of sexuality is irrelevant.

they all think men are obsolete. useless. as if we're just some sexual appendix.

What can we learn from women like Gertrude "Ma" Rainey, Bessie Smith, and Billie Holiday that we may not be able to learn from Ida B. Wells, Anna Julia Cooper, and Mary Church Terrell? If we were beginning to appreciate the blasphemies of fictionalized blues women - especially their outrageous politics of sexuality - and the knowledge that might be gleaned from their lives about the possibilities of transforming gender relations within black communities, perhaps we also could benefit from a look at the artistic contributions of the original blues women.

Masters points out that the heterosexuals were at a disadvantage, as they do not benefit from what he called “gender empathy”. Doing unto your partner as you would do unto yourself only works well when you’re gay.

Apart from the fact that you’re not really a dyke. You’re probably bisexual. But most of all you’re sexual—you like sex and you don’t care about what gender. You’re an entropic chaos factor.

The truth of the gender inequality in sexual freedom, and the importance of teaching women to honor their sexual desires, has distorted into the belief that female sexual liberation only looks like one thing—and that’s the opposite of what women’s lives looked like before. Overcorrection doesn’t solve the problem. It only redistributes the shame and the stigma.

How you identify or what you prefer in the bedroom does not define your goals, dreams or interests, and has no baring on who you are as a human being, You don’t need to dress or behave a certain way because of your sexual orientation if you don’t want to. Trust that there are groups and resources out there that will support you no matter what. I know that I certainly appreciate all of my fans equally!

Republicans have cultivated, into a fine art, the ability to divide people up by race, gender, nationality, or sexual orientation. That’s what they do. That is the essence of their politics. They get one group to fight another group while their wealthy friends and campaign contributors get richer and laugh all the way to the bank.

A man who is not as evolved as the woman he is with will hold her back, drain her spirit, and prevent the film of her life playing out to its intended conclusion.

Guys, you don't have to act "manly" to be considered a man; you are a man, so just be yourself. You don't have to prove your masculinity to anyone.

Rape is integral to the cultures of war, colonization, and forced displacement that have turned gender oppression and sexual violence into a global currency of desperation

Don't tell me I'm "too tall" just because my height happens to threaten your rather fragile sense of masculinity. The fact that men cannot physically look down upon women who are taller than them is the very reason that many men find tall women so intimidating.

We need feminism because degrading phrases like "walk of shame" are commonplace in our social vocabulary, yet these are only applied to women; whereas men in the same situation are praised by their peers and seen as nothing more than " a guy who got lucky", by the rest of society.

Love is not getting high on fantasies of romance, the perfect lover, absolute happiness and sexual ecstasy. Love is based on a two way communication and respect, and that only exists between equals.

Alliance-based activism begins with the recognition that we are all individuals, each with a limited history and experiencing a largely unique set of privileges, expectations, assumptions, and restrictions. Thus, none of us have "superior knowledge" when it comes to sexuality and gender. By calling ourselves an alliance, we explicitly acknowledge that we are working toward a common goal [...], while simultaneously recognizing and respecting our many differences.

Robot Boy Mr. an Mrs. Smith had a wonderful life. They were a normal, happy husband and wife. One day they got news that made Mr. Smith glad. Mrs. Smith would would be a mom which would make him the dad! But something was wrong with their bundle of joy. It wasn't human at all, it was a robot boy! He wasn't warm and cuddly and he didn't have skin. Instead there was a cold, thin layer of tin. There were wires and tubes sticking out of his head. He just lay there and stared, not living or dead. The only time he seemed alive at all was with a long extension cord plugged into the wall. Mr. Smith yelled at the doctor, "What have you done to my boy? He's not flesh and blood, he's aluminum alloy!" The doctor said gently, "What I'm going to say will sound pretty wild. But you're not the father of this strange looking child. You see, there still is some question about the child's gender, but we think that its father is a microwave blender." The Smith's lives were now filled with misery and strife. Mrs. Smith hated her husband, and he hated his wife. He never forgave her unholy alliance: a sexual encounter with a kitchen appliance. And Robot Boy grew to be a young man. Though he was often mistaken for a garbage can.

I don’t care if men accused of assault have good relationships with their wives or daughters or women they deem valuable. How do you treat women you have no stake in protecting?

If women understand by emancipation the adoption of the masculine role then we are lost indeed.

All surgery and no makeup make Jack a dull girl.

Do you want me to lick you again?

Do you want every human everywhere—regardless of gender, race, class, sexuality, or fandom—to have the same rights? Then congrats: you are a feminist. Huzzah!

While all this sexual identity politics marches through the front door, a large-scale robbery is taking place: the theft of women's achievement. The more incredible a woman is, the more barriers she busts through, the more "gender nonconforming" she is deemed to be. In this perverse schema, by definition, the more amazing a woman is, the less she counts as a woman.

That's one of the things that "queer" can refer to: the open mesh of possibilities, gaps, overlaps, dissonances and resonances, lapses and excesses of meaning when the constituent elements of anyone's gender, of anyone's sexuality aren't made (or can't be made) to signify monolithically. The experimental linguistic, epistemological, representational, political adventures attaching to the very many of us who may at times be moved to describe ourselves as (among many other possibilities) pushy femmes, radical faeries, fantasists, drags, clones, leatherfolk, ladies in tuxedos, feminist women or feminist men, masturbators, bulldaggers, divas, Snap! queens, butch bottoms, storytellers, transsexuals, aunties, wannabes, lesbian-identified men or lesbians who sleep with men, or ... people able to relish, learn from, or identify with such.

But what about gender and sexual orientation? And culture? And language? We could keep using demographics to try to narrow things down further, but we would be drifting away from the idea of a random soulmate. In our scenario, you wouldn’t know anything about who your soulmate was until you looked into their eyes. Everybody would have only one orientation: towards their soulmate.

I understood her, trusted her, and loved her as a dear friend. None of that had changed, or could be changed by anything as inconsequential as her gender, or skin color, or sexual orientation.

Money is the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation.

S and M is only the expression in the bedroom of an oppressive-submissive relation which can happen also in the kitchen or at the factory, can happen between people of any gender. There is obviously something titillating about these relationships, but it isn't the sexual components that makes them ugly, they're uglier elsewhere. Nothing sexual is depraved. Only cruelty is depraved, and that's another matter.

There are transitional forms between the metals and non-metals; between chemical combinations and simple mixtures, between animals and plants, between phanerogams and cryptogams, and between mammals and birds [...]. The improbability may henceforth be taken for granted of finding in Nature a sharp cleavage between all that is masculine on the one side and all that is feminine on the other; or that any living being is so simple in this respect that it can be put wholly on one side, or wholly on the other, of the line.

I call myself bisexual because I acknowledge that I have in myself the potential to be attracted—romantically and/or sexually—to people of more than one sex, and/or gender, not necessarily at the same time, not necessarily in the same way, and not necessarily to the same degree.

There is no formula when it comes to gender and sexuality. Yet it is often only people whose gender identity and/or sexual orientation negates society’s heteronormative and cisnormative standards who are targets of stigma, discrimination, and violence. I wish that instead of investing in these hierarchies of what’s right and who’s wrong, what’s authentic and who’s not, and ranking people according to these rigid standards that ignore diversity in our genders and sexualities, we gave people freedom and resources to define, determine, and declare who they are.

you see, Megan, I learnt first hand how women are discriminated against, which is why I became a feminist after I’d transitioned, an intersectional feminist, because it’s not just about gender but race, sexuality, class and other intersections which we mostly unthinkingly live anyway

When we are surrounded by such diversity - in nature, in culture, in human spirit - how can we stand not to acknowledge it?

Nature has made a mistake in the choice of my sexuality and I must do a life-long penance for it, for the moral power to suffer the unavoidable with dignity is lost.

Of course, men often 'use their economic superiority to gain sexual advantages,' but women often use their sexual superiority to gain economic advantages. So who is the extortionist?

Larsson was an active and lifelong feminist, partly for personal reasons but also because he saw that ending gender slavery was as crucial to next-stage evolution as ending race slavery was to the last stage. It's a noble fight, not least because the various fundamentalisms threatening Western democracy are united in their urgent need to re-cage women's sexuality.

Men’s behavior is, to some extent, the result of female sexual preferences. If women didn’t want to mate with masculine men, these traits would have been removed from the gene pool long ago. “Toxic masculinity” is the result of women’s sexual preferences over thousands of generations. Contemporary feminists are punishing an entire generation of men for the mating preferences of their female ancestors.

To every guy who tries to say that we have already achieved equality for the sexes, if this were true, you wouldn't be told to "man up", "be a man", "stop being a p*#%y", "harden the fuck up", "toughen up", "boys don't cry", "don't be such a girl", "stop being a wimp". As long as this type of language still exists in our society, then gender equality, my friends, has in fact not been achieved after all.

Ever since the field of biology emerged in the United States and Europe at the start of the nineteenth century, it has been bound up in debates over sexual, racial, and national politics. And as our social viewpoints have shifted, so has the science of the body.

Who are you? The personality you've constructed, and that other people have told you you are? Your name, your class, your religion? A sexuality or gender or nationality? This physical body is your house, you are the inhabitant, but the true you can only be the life force energy, the conscious awareness, the non-physical. When we focus on these lables and identify with a temporary experience, we don’t see our true selves. We see people as labels instead of infinite beings of potential. That then allows for dehumanizing each other.

Because transsexuals have lost their physical “members” does not mean that they have lost their ability to penetrate women—women’s mind, women’s space, women’s sexuality. Transsexuals merely cut off the most obvious means of invading women so that they seem noninvasive.

Scientists say that...gender bending may keep fish from reproducing because, with so many in sexual limbo, there's just no real push to procreate. Oh, if only deer, squirrels, and Kardashians would acquire this particular affliction. I'm just kidding. I don't really have anything against deer. Or squirrels.

I am jealous. I’m envious of the easy options all the rest of you enjoy. To date someone or not to date someone? Does she like him? Does he like her? You can try out whatever you like and change your minds at any time. Everyone is available to everyone else. Me? I might be permitted to admire someone from afar, to harbor a yearning in secret, but to act on it would cost me everything.

The whole point of my gender transition was to free myself up. If something feels good, I'm not going to stop doing it because it doesn't fit someone else's notion of what a man is. -David Harrison

In 2004 our forty-second president, George W. Bush, the leader of the free world, proposed an amendment to the U.S. Constitution to forever ban gay marriage--which was already illegal. In opinion polls, about 50 percent of this country said they thought Bush had the right idea. If half this country feels so threatened by two people of the same gender being in love and having sex (and, incidentally, enjoying equal protection under the law), that they turn their attention--during wartime--to blocking rights already denied to homosexuals, then all the cardio striptease classes in the world aren't going to render us sexually liberated.

Our beliefs about bodies disproportionately impact those whose race, gender, sexual orientation, ability, and age deviate from our default notions. The further from the default, the greater the impact. We are all affected - but not equally.

...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.

Beauty is an illusion, created by Mother Nature to drive the human species in the path of reproduction. In reality, beauty is irrelevant to human life, especially in a relationship. What you today perceive as beautiful and special, over time, becomes not so special. That’s how the human brain works. It is not beauty that keeps a relationship alive, it is attachment. Without attachment, a naked body is merely a lifeless sex toy.

[O]nce we give up on the idea that only heterosexuality is normal and that all human bodies are clearly either male or female, more and more kinds of bodies and desires will come into view. Perhaps also, one body may, in one lifetime, move through many identities and desires. The use of,queer’ then, is a deliberate political move, which underscores the fluidity (potential and actual) of sexual identity and sexual desire. The term suggests that all kinds of sexual desire and identifications are possible, and all these have socio-cultural and historical co-ordinates.

The greatest barrier preventing us from fully challenging sexism is the pervasive antifeminine sentiment that runs wild in both the straight and queer communities, targeting people of all genders and sexualities. The only realistic way to address this issue is to work toward empowering femininity itself. We must rightly recognize that feminine expression is strong, daring, and brave - that it is powerful - and not in an enchanting, enticing, or supernatural sort of way, but in a tangible, practical way that facilitates openness, creativity, and honest expression. We must move beyond seeing femininity as helpless and dependent, or merely as masculinity's sidekick, and instead acknowledge that feminine expression exists of its own accord and brings its own rewards to those who naturally gravitate toward it. By embracing femininity, feminism will finally be able to reach out to the vast majority of feminine women who have felt alienated by the movement in the past.

You are a real hermaphrodite, Mafouka,’ I said. 'That is what our age is supposed to have produced because the tension between the masculine and the feminine has broken down, people are mostly half of one and half of the other. But I have never seen it before—actually, physically. It must make you very unhappy.

When a straight man puts on a dress and gets his sexual kicks, he is a transvestite. When a man is a woman trapped in a man's body and has a little operation, he is a Transsexual. When a gay man has WAY too much fashion sense for one gender he is a drag queen. And when a tired little Latin boy puts on a dress, he is simply a boy in a dress!

I feel compelled to make another 'nonapology.' Many readers are likely to be concerned about my use of masculine pronouns in relation to God. I think I both understand and appreciate this concern. It is a matter to which I have given much thought. I have generally been a strong supporter of the women's movement and action that is reasonable to combat sexist language. But first of all, God is not neuter. He is exploding with life and love and even sexuality of a sort. So 'It' is not appropriate. Certainly I consider God androgynous. He is as gentle and tender and nurturing and maternal as any woman could ever be. Nonetheless, culturally determined though it may be, I subjectively experience His reality as more masculine than feminine. While He nurtures us, He also desires to penetrate us, and while we more often than not flee from His love like a reluctant virgin, He chases after us with a vigor in the hunt that we most typically associate with males. As CS Lewis put it, in relation to God we are all female. Moreover, whatever our gender or conscious theology, it is our duty---our obligation---in response to His love to attempt to give birth, like Mary, to Christ in ourselves and in others. "I shall, however, break with tradition and use the neuter for Satan. While I know Satan to be lustful to penetrate us, I have not in the least experienced this desire as sexual or creative---only hateful and destructive. It is hard to determine the sex of a snake.

Guys who would make fun of girls for sexual inexperience are terrible people, and when girls do it to other girls it feels even shittier. Guys who shame girls who haven't had sex want them to feel like they aren't doing their job, which is to be sexually available and attractive to guys. (And never mind if they are gay, or just uninterested.) Girls who shame other girls for these reasons are helping those guys. They are saying this: You are not accomplished where it matters, and I am better than you. I have proven that men find me attractive, and that is what counts. These people, boys and girls and men and women alike, are all dickheads.

Trans” may work well enough as shorthand, but the quickly developing mainstream narrative it evokes (“born in the wrong body,” necessitating an orthopedic pilgrimage between two fixed destinations) is useless for some—but partially, or even profoundly, useful for others? That for some, “transitioning” may mean leaving one gender entirely behind, while for others—like Harry, who is happy to identify as a butch on T—it doesn’t? I’m not on my way anywhere, Harry sometimes tells inquirers. How to explain, in a culture frantic for resolution, that sometimes the shit stays messy? I do not want the female gender that has been assigned to me at birth. Neither do I want the male gender that transsexual medicine can furnish and that the state will award me if I behave in the right way. I don’t want any of it. How to explain that for some, or for some at some times, this irresolution is OK—desirable, even (e.g., “gender hackers”)—whereas for others, or for others at some times, it stays a source of conflict or grief? How does one get across the fact that the best way to find out how people feel about their gender or their sexuality—or anything else, really—is to listen to what they tell you, and to try to treat them accordingly, without shellacking over their version of reality with yours?

It appears that ordinary men take wives because possession is not possible without marriage, and that ordinary women accept husbands because marriage is not possible without possession; with totally differing aims the method is the same on both sides. But the understood incentive on the woman's part was wanting here. Besides, Bathsheba's position as absolute mistress of a farm and house was a novel one, and the novelty had not yet begun to wear off.

The biased use of pronouns serves to perpetuate the culturally based myth that men are perpetrators and women are victims. This myth is extremely damaging to the millions of male victims of sexual and physical abuse who live unacknowledged by our society.

The Ideological Conformity of Diversity, Inclusion, and Equity Progressives seem to believe that if they say the words “diversity, inclusion, and equity” often enough, all problems will be solved. But of course only certain types of diversity, inclusion, and equity matter. Diversity based on race, ethnicity, religion, sex, sexual orientation, and gender identity are foundational sacraments in the Cult of Diversity. On the other hand, intellectual and political diversity are heretical ideas that need to be expunged.

I’m also wary of walking home late at night on my own, I miss being respectfully called sir when I’m in a shop or restaurant, and I’m definitely taken less seriously when I open my mouth You see, Megan, I learnt first hand how women are discriminated against, which is why I became a feminist after I’d transitioned, an intersectional feminist, because it’s not just about gender but race, sexuality, class and other intersections which we mostly unthinkingly live anyway

One is that if women’s sexuality in Africa wasn’t under assault, if women were able to say no, if women weren’t subject to predatory attacks by men, or predatory behavior generally, then you would have a disease in Africa called AIDS. But you wouldn’t have a pandemic.

Anyhow, with their extraordinary gift for, and experience in, affairs of the heart from the double point of view, both of the man and of the woman it is not difficult to see that these people have a special work to do as reconcilers and interpreters of the two sexes to each other.

To me, “queerness” is an alienation from a heteronormative code that governs bodies, genders, and their processes — sexuality, birth, death, and inheritance — in order to preserve social, economic, and political power for those who have it [and] to continue it into future generations.

A major assumption that underlies this selection is that it is only within work that is progressive, experimental or avant-garde that staid, old-fashioned images and ideas about gender can be challenged and alternatives imagined. I have never seen a ballet performance that has not disappointed me.

The spread of religious fundamentalism throughout the world right now is men retrenching to undo the civil and social advances of women; to reestablish male power as a fundamental reality by reestablishing gender as an absolute. This requires rigorous tightening of restraints on male sexual behavior as well as intensifying civil and sexual controls on women.

Whatever the variations by race, class, age, ethnicity, or sexual orientation, being a man means "not being like women." This notion of antifemininity lies at the heart of contemporary and historical conceptions of manhood, so that masculinity is defined more by what one is not rather than who one is.

If sexual physiology provides the pattern for our experience of the world, what is woman's basic metaphor? It is mystery, the hidden. Karen Horney speaks of a girl's inability to see her genitals and a boy's ability to see his as the source of "the greater subjectivity of women as compared with the greater objectivity of men." To rephrase this with my different emphasis: men's delusional certitude that objectivity is possible is based on the visibility of their genitals. Second, this certitude is a defensive swerve from the anxiety-inducing invisibility of the womb. Women tend to be more realistic and less obsessional because of their toleration for ambiguity which they learn from their inability to learn about their own bodies. Women accept limited knowledge as their natural condition, a great human truth that a man may take a lifetime to reach. The female body’s unbearable hiddenness applies to all aspects men’s dealings with women. What does it look like in there? Did she have an orgasm? Is it really my child? Who was my real father? Mystery surrounds women’s sexuality. This mystery is the main reason for the imprisonment man has imposed on women. Only by confining his wife in a locked harem guarded by eunuchs could he be certain that her son was also his.

If your organization is not formally committed to a policy of nondiscrimination based on sexual orientation, gender identity, and gender expression or gender presentation in its employment practices, you should not expect lesbian, gay, bisexual, transgender, gender-nonconforming, queer, and/or questioning patients and families to feel safe seeking out your services.

Everything is melting in nature. We think we see objects, but our eyes are slow and partial. Nature is blooming and withering in long puffy respirations, rising and falling in oceanic wave-motion. A mind that opened itself fully to nature without sentimental preconception would be glutted by nature’s coarse materialism, its relentless superfluity. An apple tree laden with fruit: how peaceful, how picturesque. But remove the rosy filter of humanism from our gaze and look again. See nature spuming and frothing, its mad spermatic bubbles endlessly spilling out and smashing in that inhuman round of waste, rot, and carnage. From the jammed glassy cells of sea roe to the feathery spores poured into the air from bursting green pods, nature is a festering hornet’s nest of aggression and overkill. This is the chthonian black magic with which we are infected as sexual beings; this is the daemonic identity that Christianity so inadequately defines as original sin and thinks it can cleanse us of. Procreative woman is the most troublesome obstacle to Christianity’s claim to catholicity, testified by its wishful doctrines of Immaculate Conception and Virgin Birth. The procreativeness of chthonian nature is an obstacle to all of western metaphysics and to each man in his quest for identity against his mother. Nature is the seething excess of being.

Pornography is not egalitarian and gender-free. It is predicated upon the inequality of women and is the propaganda that makes that inequality sexy. For women to find passive, objectified men sexy in large enough numbers to make a pornography industry based upon such images viable, would require the reconstruction of women's sexuality into a ruling-class sexuality. In an egalitarian society objectification would not exist and therefore the particular buzz provided by pornography, the excitement of eroticised dominance for the ruling class, would be unimaginable.

I refuse to denounce social media as a terrible evil that is plaguing young people today. Maybe because I sort of grew up on it and I think the Internet has enriched my life--I've made friends on social media, I've laughed until I've cried at a perfectly constructed tweet and I've learned more about gender, race, sexuality, class, and politics online than I have anywhere else.

A remarkably consistent finding, starting with elementary school students, is that males are better at math than females. While the difference is minor when it comes to considering average scores, there is a huge difference when it comes to math stars at the upper extreme of the distribution. For example, in 1983, for every girl scoring in the highest percentile in the math SAT, there were 11 boys. Why the difference? There have always been suggestions that testosterone is central. During development, testosterone fuels the growth of a brain region involved in mathematical thinking and giving adults testosterone enhances their math skills. Oh, okay, it's biological. But consider a paper published in science in 2008. The authors examined the relationship between math scores and sexual equality in 40 countries based on economic, educational and political indices of gender equality. The worst was Turkey, United States was middling, and naturally, the Scandinavians were tops. Low and behold, the more gender equal the country, the less of a discrepancy in math scores. By the time you get to the Scandinavian countries it's statistically insignificant. And by the time you examine the most gender equal country on earth at the time, Iceland, girls are better at math than boys. Footnote, note that the other reliable sex difference in cognition, namely better reading performance by girls than by boys doesn't disappear in more gender equal societies. It gets bigger. In other words, culture matters. We carry it with us wherever we go.

They wanted their girls to be safe. To do what they had to do to conform, to defer, to survive, to grow up. They wanted their girls never to grow up. Never to stop burning. They wanted their girls to say fuck it, to see through the lies, to know their own strength. They wanted their girls to believe the things could be different this time, and they wanted it to be true. They wondered, sometimes, if they'd made a mistake. If it was dangerous, taming the wild, stealing away the words a girl might use to name her secret self. They wondered at the consequences of teaching a girl she was weak instead of warning her she was strong. They wondered, if knowing was power, what happened to power that refused to know itself; they wondered what happened that couldn't be satisfied, to pain that couldn't be felt, a rage that couldn't be spoken.

Num outro estudo, sobre a recusa das mulheres em continuar subordinadas, concluiu-se que apenas 5 a 10% dos homens chegam perto de aceitar as mulheres como iguais, enquanto os demais expressam seus sentimentos de raiva, medo e inveja por meio de uma hostilidade evidente ou dissimulada. E o que os homens consideraram mais ameaçador nas mulheres foi a combinação de competência e sexualidade.

Yet it is perhaps worth mentioning that the masculine tenor of God-talk is particularly problematic in English. In Hebrew, Arabic and French, however, grammatical gender gives theological discourse a sort of sexual counterpoint and dialectic, which provides a balance that is often lacking in English. Thus in Arabic al-Lah (the supreme name for God) is grammatically masculine, but the word for the divine and inscrutable essence of God—al-Dhat—is feminine.

It is a rather amazing fact that, of the very many dimensions along which the genital activity of one person can be differentiated from that of another (dimensions that include preference for certain acts, certain zones or sensations, certain physical types, a certain frequency, certain symbolic investments, certain relations of age or power, a certain species, a certain number of participants, and so on) precisely one, the gender of the object choice, emerged from the turn of the century, and has remained, as THE dimension denoted by the now ubiquitous category of 'sexual orientation.

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.

Norway, Iceland, Australia, Canada, Sweden, Switzerland, Belgium, Japan, the Netherlands, Denmark, and the United Kingdom are among the least religious societies on [E]arth. According to the United Nations' Human Development Report (2005) they are also the healthiest, as indicated by life expectancy, adult literacy, per capita income, educational attainment, gender equality, homicide rate, and infant mortality. Insofar as there is a crime problem in Western Europe, it is largely the product of immigration. Seventy percent of the inmates of France's jails, for instance, are Muslim. The Muslims of Western Europe are generally not atheists. Conversely, the fifty nations now ranked lowest in terms of the United Nations' [H]uman [D]evelopment [I]ndex are unwaveringly religious. Other analyses paint the same picture: the United States is unique among wealthy democracies in its level of religious adherence; it is also uniquely beleaguered by high rates of homicide, abortion, teen pregnancy, sexually transmitted disease, and infant mortality. The same comparison holds true within the United States itself: Southern and Midwestern states, characterized by the highest levels of religious literalism, are especially plagued by the above indicators of societal dysfunction, while the comparatively secular states of the Northeast conform to European norms.

The sexual mechanisms of the two genders are just not compatible, that’s the horrible truth of it. (...) This is a truth we dare not acknowledge these days - because sameness is our religion and heretics are no more welcome now than they ever were - but I’m going to acknowledge it, because I’ve always felt that humility before the facts is the only thing that keeps a rational man together. Be humble in the face of facts, and proud in the face of opinions, as George Bernard Shaw once said. He didn’t, actually. I just wanted to put some authority behind this observation of mine, because I know you’re not going to like it.

Similarly, he forgot - or never really understood - that we live in a culture where men, as a group, have more power than women. This isn't a controversial statement, despite the protestations of guys who funnel their frustration that not all extremely young, conventionally attractive women want to sleep with them into and argument that women, as a group, have "all the power." (Bill Maher, repping for his fan base, famously jokes that men have to do all sorts of shit to get laid, but women only have to do "their hair.") The really great thing about this argument is how the patently nonsensical premise - that some young women's ability to manipulate certain men equals a greater degree of gendered power than say, owning the presidency for 220-odd years - obscures the most chilling part: in this mindset, "all the power" means, simply, the power to withhold consent. Let that sink in for a minute. If one believes women are more powerful that men because we own practically all of the vaginas, then women's power to withhold consent to sex is the greatest power there is. Which means the guy who can take away a woman's right to consent is basically a superhero. Right?

In my college sociolinguistics classes, I started learning about some of the subtle ways gender stereotypes are hiding in English . . . like how the term penetration implies (and reinforces) the idea that sex is from the male perspective. Like sex is defined as something a man does to a woman. The opposite might be envelopment or enclosure. Can you imagine how different life would be if that’s how we referred to sex? If women were linguistically framed as the protagonists of any given sexual scenario, could that potentially mean that a woman’s orgasm as opposed to a dude’s would be seen as the proverbial climax—the ultimate goal? Questions like that blew my mind.

A text by a minority writer is effective only if it succeeds in making the minority point of view universal. ('The Universal and the Particular')" ... In claiming the lesbian point of view as universal, she overturns the concepts to which we are accustomed. For up to this point, minority writers had to add "the universal" to their points of view if they wished to attain the unquestioned universality of the dominant class. Gay men, for example, have always defined themselves as a minority and never questioned, despite their transgression, the dominant choice. This is why gay culture has always had a fairly wide audience. [From the Foreword "Changing the Point of View" by Louise Turcotte]

Knowing that people of different classes, backgrounds, races, religions, disabilities, genders and sexual orientations have always been a part of history allows us to find ourselves in the past. It also serves to level the playing field going forward. It wasn't just rich and powerful men who built the modern world. Women have always been a part of it, as has the full range of human diversity, but we are only now beginning to see what has been hidden in plain sight.

I know what I am. I know that I've chosen to identify as a transgender woman, and that I am - by and large - happy with where I am in this world. I'm far from perfect, and I could give you a list as long as my arms of the things I'd love to change. Nevertheless, I am still here, and I am still me, and no one can change that without my permission. -Gwendolyn Ann Smith, "We're All Someone's Freak

The effect of legalised prostitution on women outside prostitution is to lower the status of all women. Women are recognised by the state in this system as the appropriate objects of male penetration with no consideration for their personhood or pleasure. This teaches that the penetration and use of an unwilling woman is ‘sex’, an idea that lies at the root of sexual violence against women in general. There is no chance of developing a sexuality of equality in which women’s pleasure, right to say no, and bodily integrity are respected whilst the violence of prostitution is allowed to continue with state support for men’s behaviour.

If one does not make an ego out of gender, one would still know whether one is a man or a woman, gay, straight, bisexual, transgender—whatever else we may think of. But those identities need to fit very loosely and be worn very lightly. All sense of privilege or deprivation that has developed around one’s gender identity, all rigidity regarding proper roles and behaviors for the various genders, must be cut through.

In Arachnia as it is spoken on Nepiy, ‘she’ is the pronoun for all sentient individuals of whatever species who have achieved the legal status of ‘woman’. The ancient, dimorphic form ‘he’, once used exclusively for the genderal indication of males (cf. the archaic term man, pl. men), for more than a hundred-twenty years now, has been reserved for the general sexual object of ‘she’, during the period of excitation, regardless of the gender of the woman speaking or the gender of the woman referred to.

Society is a machine of machines, a system that runs on precondition, customs, rules and laws that are either expressed openly or maintained in the closet, one, like the one in the United States that is constantly changing to accommodate some variations of the machinated selves and its affections as in race, gender, sexual orientations etc which are also mostly preconditions of the machine. Again, I ask. Who are you?

Doctors know nothing. Well. That's kind of unfair. Let's just say the world is unpredictable. Science is unreliable. It can't tell you who you are or what you'll want or how you'll feel. All these researchers are going crazy in their labs, trying to fit us into these little boxes so they can justify their jobs, or their government funding, or their life's work. They can theorize and they can give you a mean, median and mode but it's all standardized guesswork, made official by arrogance. You have to be pretty into yourself to think you can play a part in defining the identity of a bunch of people you don't know, of human beings with complicated shit going on in their bodies. They still don't know what certain parts of our brains do, they still don't know how to cure a common cold, and they say they know about sexuality, about gender. Well, you're not a man because you like football and you're not a woman because you're attracted to men and you're not a chick because you like to be the one who gives and you're not a dude because you like to receive or because sometimes you cry at dumb movies.

We were there too, the other geeks and weird kids whose lives were hellish at school, who escaped into books and computers, who stayed up all night scanning obscure forums, looking for transcendence, dreaming of elsewhere. We were there too, but you didn’t see us, because we were girls. And the costs of being the geek were the same for us, right down to the sexual frustration, the yearning, the being laughed at, the loneliness. […] We had to fight the same battles you did, only harder, because we were women and we also had to fight sexism, some of it from you, and when we went looking for other weird kids to join our gang, we were told we weren’t ‘real geeks’ because we were girls.

Sexual expression is so powerful a way of bonding with others and so devastating a way of hurting others that it can never be reduced to a mere matter of personal preferences. Sexual desires have immense capacities to order or disorder the social world. Because of this, the social meanings and expressions of sexual desire, connections, and taboos are an organizing component of human societies: Who wants whom? Who belongs with whom? Who is forbidden to whom? What do infractions mean, and what are their consequences?

Instead of saying that all gender is this or all gender id that, let's recognize that the word gender has scores of meanings built into it. It's an amalgamation of bodies, identities, and life experiences, subconscious urges, sensations, and behaviours, some of which develop organically, and others which are shaped by language and culture. Instead of saying that gender is any one single thing, let's start describing it as a holistic experience.

Can you imagine, somebody telling you, your love for your dearly beloved is a sin! Can you imagine, somebody telling you, women are inferior to men, and are meant only serve the men! Can you imagine, somebody telling you, a man can have multiple wives, and yet be deemed civilized! Here that somebody is a fundamentalist ape - a theoretical pest from the stone-age, that somehow managed to survive even amidst all the rise of reasoning and intellect.

The demon say’s “Do you view sexual acts between individuals of the same gender to be an abomination?”… “Do you approve,” the demon says, “of marriage between individuals of differing racial backgrounds?” The demon continues without hesitation, asking, “Should the Zionist state of Israel be allowed to exist?” Question after question, I’m stumped. Even fingers crossed. The paradox: Is God a racist, homophobic, anti-semantic ass? Or is God testing to see if I am?

The Mennonites did not intend to leave behind one site of oppression to build another in America. Mennonites therefore circulated an antislavery petition on April 18, 1688. “There is a saying, that we shall doe to all men like as we will be done ourselves; making no difference of what generation, descent or colour they are,” they wrote. “In Europe there are many oppressed” for their religion, and “here those are oppressed” for their “black colour.” Both oppressions were wrong. Actually, as an oppressor, America “surpass[ed] Holland and Germany.” Africans had the “right to fight for their freedom.” The 1688 Germantown Petition Against Slavery was the inaugural antiracist tract among European settlers in colonial America. Beginning with this piece, the Golden Rule would forever inspire the cause of White antiracists. Antiracists of all races—whether out of altruism or intelligent self-interest—would always recognize that preserving racial hierarchy simultaneously preserves ethnic, gender, class, sexual, age, and religious hierarchies. Human hierarchies of any kind, they understood, would do little more than oppress all of humanity.

It was fun to see him becoming sententious again, glorying in a science he had invented, and as positive as a village soothsayer. 'So one should neither give nor receive?' I laughed. 'And if the lover is poor, his mistress indigent, then both she and he must tactfully let themselves and each other die?' 'Let them die,' he repeated. I had accompanied him as far as the revolving glass door of the lobby. 'Let them die,' he said again. 'It's less dangerous. I can swear on my word of honor that I never gave a present or made a loan or an exchange of anything except . . . this . . .' He waved both hands in a complicated gesture which fleetingly indicated his chest, his mouth, his genitals, his thighs. Thanks no doubt to my fatigue, I was reminded of an animal standing on its hind legs and unwinding the invisible. Then he resumed his strictly human significance, opened the door, and easily mingled with the night outside, where the sea was already a little paler than the sky.

For thousands of years, philosophers, thinkers and prophets have besmirched money and called it the root of all evil. Be that as it may, money is also the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation. Thanks to money, even people who don’t know each other and don’t trust each other can nevertheless cooperate effectively.

One of the first significant, substantial purchases I made after starting testosterone, was a Compact Colt .45 1991 A1 automatic pistol. It's just about the best penis substitute I've ever waved at a sex partner. I love my gun. Can I get an a-a-ay-men? You better fucking believe I lo-o-ove my gun. I love to take it apart and put it back together and admire...oh,you sexy little death-machine...I suppose I oughta feel guilty or something, loving and fetishizing to the point of anthropomorphizing it it. But I don't. I won't either-don't matter to me whether or not I'm supposed to keep this a dirty little secret. I got a dick and I can kill you with it. Yeah, baby, trip my trigger, why dontcha. Heh.

Sexism occurs when we assume that some people are less valid or natural than others because of their sex, gender, or sexuality; it occurs when we project our own expectations and assumptions about sex, gender, and sexuality onto other people, and police their behaviors accordingly; it occurs when we reduce another person to their sex, gender, or sexuality rather than seeing them as a whole, legitimate person. That is sexism. And a person is a legitimate feminist when they have made a commitment to challenging sexist double standards wherever and whenever they arise. An individual's personal style, mannerisms, identity, consensual sexual partners, and live choices simply shouldn't factor into it.

Jodi cut to the point: The United States had a system for muting sexual harassment claims, which often enabled the harassers instead of stopping them. Women routinely signed away the right to talk about their own experiences. Harassers often continued onward, finding fresh ground on which to commit the same offenses. The settlements and confidentiality agreements were almost never examined in law school classrooms or open court. This was why the public had never really understood that this was happening. Even those in the room with long histories of covering gender issues had never fully registered what was going on.

Nature is a Darwinian spectacle of the eaters and the eaten. All phases of procreation are ruled by appetite: sexual intercourse, from kissing to penetration, consists of movements of barely controlled cruelty and consumption. The long pregnancy of the human female and the protracted childhood of her infant, who is not self-sustaining for seven years or more, have produced the agon of psychological dependency that burdens the male for a lifetime. Man justifiably fears being devoured by woman, who is nature’s proxy.

For as much as feminists are painted as “man-haters,” we’re not the ones suggesting that boys and men lack the ability to think rationally, control their own behavior, or act kindly toward other human beings—even with a boner. We’re the ones who want all of our children to know about meaningful consent, healthy sexuality, and honoring each other’s bodies and boundaries, instead of teaching them that one gender is responsible for managing the other’s helpless animal lust. That’s what I mean when I say, “We should teach boys not to rape.” We should teach them they’re worth more and capable of more than this narrowly defined caricature

There is no nature that exists devoid of nurture; there is no nurture that develops without nature. To say otherwise is like saying that the area of a field is determined by its length but not its width. Every behavior is the product of an instinct trained by experience. The study of human beings remained resolutely unreformed by these ideas until a few years ago. Even now, most anthropologists and social scientists are firmly committed to the view that evolution has nothing to tell them. Human bodies are products of "culture," and human culture does not reflect human nature, but the reverse. This restricts social scientists to investigation only differences between cultures and between individuals--and to exaggerating them. Yet what is most interesting to me about human beings is the things that are the same, not what is different--things like grammatical language, hierarchy, romantic love, sexual jealousy, long-term bongs between the genders ("marriage", in a sense). These are trainable instincts peculiar to out species and are just as surely the products of evolution as eyes and thumbs.

There was a muchacha who lived near my house. La gente del pueblo talked about her being una de las otras, “of the Others.” They said that for six months she was a woman who had a vagina that bled once a month, and that for the other six months she was a man, had a penis and she peed standing up. they called her half and half, mita’ y mita‘, neither one nor the other but a strange doubling, a deviation of nature that horrified, a work of nature inverted. But there is a magic aspect in abnormality and so-called deformity. Maimed, mad, and sexually different people were believed to posess supernatural powers by primal cultures’ magico-religious thinking. For them, abnormality was the price a person had to pay for her or his inborn extraordinary gift. There is something compelling about being both male and female, about having an entry into both worlds. Contrary to some psychiatric tenets, half and halfs are not suffering from a confusion of sexual identity, or even from a confusion of gender. What we are suffering from is an absolute despot duality that says we are able to be only one or the other. It claims that human nature is limited and cannot evolve into something better. But I, like other queer people, am two in one body, both male and female. I am the embodiment of the heiros gamos: the coming together of opposite qualities within.

That stuff is always interesting to me and I for the most part disagree with it, that, I can't relate to someone because I'm a different race, I'm a different gender, I have a different sexual orientation. And I always find it weird that people say that, but I'm like, but you're okay playing a murderer. Like, how can you relate to that but not to someone that's a different gender. So to me it's kind of nonsense, and I find that the more a person is real and complex and human, the more I relate to them, no matter what their background. Whatever identity they have.

For me, the times that I dressed provocatively had been empowering. It felt good. It's those times that I felt comfortable in my own skin. Like really, really comfortable. And let's face it, body self-esteem issues are a hurdle many women struggle to overcome. So when a person tears a woman down for how's she's dressed, they are tearing her down at a moment she feels at the top of her game. That's where the real shame is—not in how a woman is dressed, but in the desire to minimise her self-worth and empowerment. That's not kind, or well meaning. It's rude and cruel.

But if we were to simply walk past the fires of racism, sexism, and so on because illusions of separation exist within them, we may well be walking past one of the widest gateways to enlightenment. It is a misinterpretation to suppose that attending to the fires of our existence cannot lead us to experience the waters of peace. Profundity in fact resides in what we see in the world. Spiritual awakening arrives from our ordinary lives, our everyday struggles with each other. It may even erupt from the fear and rage that we tiptoe around. The challenges of race, sexuality, and gender are the very things that the spiritual path to awakening requires us to tend to as aspirants to peace.

Our experiences of all forms of gender prejudice - from daily sexism to distressing harassment to sexual violence - are part of a continuum that impacts all of us, all the time, shaping ourselves, and our ideas about the world. To include stories of assault and rape within a project documenting everyday experiences of gender imbalance is simply to extend its boundaries to the most extreme manifestations of that prejudice. To see how great the damage can become when the minor, "unimportant" issues are allowed to pass without comment. To prove how the steady drip-drip-drip of sexism and sexualization and objectification is connected to the assumption of ownership and control over women's bodies, and how the background noise of harassment and disrespect connects to the assertion of power that is violence and rape.

Although my understanding of exactly how much trouble I was in grew more specific over time, as a child I surely understood enough about my condition to know it was something I'd better keep private. By intuition I was certain that the thing I knew to be true was something others would find both impossible and hilarious. My conviction, by the way, had nothing to do with a desire to be feminine, but it had everything to do with being female. Which is an odd believe for a person born male. It certainly had nothing to do with whether I was attracted to girls or boys. This last point was the one that, years later, would most frequently elude people, including the overeducated smarty-pants who constituted much of my inner circle. But being gay or lesbian is about sexual orientation. Being transgedered is about identity.

Single-strand identities do not exist in a household, let alone in a nation. When America is at its best, we acknowledge the complexity of our societies and the complicating reality of how we experience this country—and its obstacles. Yet we never lose sight of the fact that we all want the same thing. We want education. We want economic security. We want health care. Identity politics pushes leaders to understand that because of race, class, gender, sexual orientation/gender identity, and national origin, people confront obstacles that stem from these identities. Successful leaders who wish to engage the broadest coalition of voters have to demonstrate that they understand that the barriers are not uniform and, moreover, that they have plans to tackle these impediments. The greatest politicians display both of these capacities, and they never forget that the destination—regardless of identity—is the same: safety, security, and opportunity.

We are all familiar with intellectuals who speak only on behalf of their country, class, religion, 'race,' 'gender,' or 'sexual orientation,' and who shape their opinions according to what they take to be the interest of their affinity of birth or predilection. But the distinctive feature of the liberal intellectual in past times was precisely the striving for universality; not the unworldly or disingenuous denial of sectional identification but the sustained effort to transcend that identification in search of truth or the general interest. . . . In today's America, neoconservatives generate brutish policies for which liberals provide the ethical fig leaf. There really is no other diifference between them.

I cant take it like this much longer, Milt," Karen said muffledly into the big CKC shirt with its male smell, allowing herself the luxury of letting the bars all the way down for once, enjoying for just this moment the eternal degradation of being a woman. "I cant take it much longer," she whimpered, tasting it, the eternally caught and held hard in the grasp of some man, the forever humiliated heavy weight it was impossible to squirm out from under, the forever helpless except for the mercy of him who always takes what he wants without any, and that all women learn instinctively not to expect [...] That was all they wanted. That was all any of them wanted. You give them the greatest thing you possess, the most intimate secret, and they --- just take it. Well, let them have it. Let them all have some of it. Let them root and rut and rowel, as if it was no more important than that why were they all so anxious to keep it away from each other?

To fight against these falsehoods, though, one needed to be able to see past the present-day and very male-oriented distortion lens to the underlying truth. Beyond question, Molly Valle could do this. A woman whose surface appearance, eyeglasses and conservative clothes, fit the schoolmarm stereotype to a T. Yet she had sloughed off that exterior and society’s restrictions as effortlessly as she had her clothes, and during their lovemaking, she had not only kept up with him but often passed ahead of him. With other women, he had seen the embers of passion but never the flame. Tonight, he had witnessed the bonfire.

I am memorializing the just-barely-adults (mostly boys, mostly less privileged) who have died fighting wars that for the most part were not their own... the families who have had to go on without them... those who gave their life to this country by standing for our freedoms in non-wars--struggles-- struggles about race, religion, gender, sexual orientation, contraception and abortion rights, the environment, eradication of global disease and world hunger, the right to collectively bargain and unionize... who paid the ultimate price through their civil disobedience, protest, collective action, or just by living in a way that was so challenging to others that they were executed for it... the ones from whom we stole this land and those whose lives we stole to build it... those who were just trying to go to school, pray, shop, watch a movie, be, when they were gunned down in a country that loves its guns far more than its people... those who were killed for driving while black, walking while black, talking while black, sleeping while black. On Decoration Day we are decorated with their blood and their memory

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)

Feminism involves so much more than gender equality. And it involves so much more than gender. Feminism must involve a consciousness of capitalism— I mean, the feminism that I relate to. And there are multiple feminisms, right? It has to involve a consciousness of capitalism, and racism, and colonialism, and postcolonialities, and ability, and more genders than we can even imagine, and more sexualities than we ever thought we could name. Feminism has helped us not only to recognize a range of connections among discourses, and institutions, and identities, and ideologies that we often tend to consider separately. But it has also helped us to develop epistemological and organizing strategies that take us beyond the categories “women” and “gender.” And, feminist methodologies impel us to explore connections that are not always apparent. And they drive us to inhabit contradictions and discover what is productive in these contradictions. Feminism insists on methods of thought and action that urge us to think about things together that appear to be separate, and to disaggregate things that appear to naturally belong together.

Privileged groups routinely assume that all deserving Americans live in decent housing, attend safe schools with caring teachers, and will be rewarded for their hard work with college opportunities and good jobs. They believe that undeserving Blacks and Latinos who remain locked up in deteriorating inner cities get what they deserve and do not merit social programs that will show them a future. This closing door of opportunity associated with hyper-segregation creates a situation of shrinking opportunities and neglect. This is the exact climate that breeds a culture of violence that is a growing component of "street culture" in working-class and poor Black neighborhoods.

Watching Paris is Burning, I began to think that the many yuppie-looking, straight -acting, pushy, predominantly white folks in the audience were there because the film in no way interrogates “whiteness.” These folks left the film saying it was “amazing,” “marvellous,” incredibly funny,” worthy of statements like, “Didn’t you just love it?” And no, I didn’t love it. For in many ways the film was a graphic documentary portrait of the way in which colonized black people (in this case black gay brothers, some of whom were drag queens) worship at the throne of whiteness, even when such worship demands that we live in perpetual self-hate, steal, go hungry, and even die in its pursuit. The "we" evoked here is all of us, black people/people of color, who are daily bombarded by a powerful colonizing whiteness that seduces us away from ourselves, that negates that there is beauty to be found in any form of blackness that is not imitation whiteness.

It is necessary to realize that the most sacrosanct article of sexual politics in the period, the Victorian doctrine of chivalrous protection and its familiar protestations of respect, rests upon the tacit assumption, a cleverly expeditious bit of humbug, that all women were "ladies"—namely members of that fraction of the upper classes and bourgeoisie which treated women to expressions of elaborate concern, while permitting them no legal or personal freedom. The psycho-political tacit here is a pretense that the indolence and luxury of the upper-class woman’s role in what Veblen called “vicarious consumption” was the happy lot of all women. The efficacy of this maneuver depends on dividing women by class and persuading the privileged that they live in an indulgence they scarcely deserve... To succeed, both the sexual revolution and the Woman's Movement which led it would have to unmask chivalry and expose its courtesies as subtle manipulation.

What all of this suggests is that we need a more complex understanding of identities. If we identify on the basis of race, class, sexuality, or gender alone we cannot make sense of the ways these identifications combine and change over time. The used-to-be-working class now professional woman, the woman of mixed racial parentage who appears white, the divorced mother who is now a lesbian, the former lesbian who is now straight, or the former lesbian who is now a man. Identities are always in motion; they are mobile (Ferguson, 1993). This is particularly the case for those who have been placed in identity categories that do not quite seem to fit; it is also true of many more of us, in varied ways. Just ask our current President, whose own origin story, of which he has spoken and written eloquently, is exceedingly complex. We need, I believe, a conception of identities that embraces this complexity, that takes into account temporality and also specificity.

We change our attitudes, our careers, our relationships. Even our age changes minute by minute. We change our politics, our moods, and our sexual preferences. We change our outlook, we change our minds, we change our sympathies. Yet when someone changes hir gender, we put hir on some television talk show. Well, here’s what I think: I think we all of us do change our genders. All the time. Maybe it’s not as dramatic as some tabloid headline screaming “She Was A He!” But we do, each of us, change our genders. In response to each interaction we have with a new or different person, we subtly shift the kind of man or woman, boy or girl, or whatever gender we’re being at the moment. We’re usually not the same kind of man or woman with our lover as we are with our boss or a parent. When we’re introduced for the first time to someone we find attractive, we shift into being a different kind of man or woman than we are with our childhood friends. We all change our genders.

Good-girl-gone-queer Lindsay Lohan, divorced single mother Britney Spears, Caitlyn Jenner with her sultry poses, Kim Kardashian having the gall to show up on the cover of Vogue with her black husband: All of them are tied to the tracks and gleefully run over, less for what they've done than for the threat they pose to the idea that female sexuality fits within a familiar and safe pattern. If control over women's bodies were the sole point of the trainwreck, that would be terrifying enough. But it's only the beginning: Shame and fear are used to police pretty much every aspect of being female. After you've told someone what to do with her body, you need to tell her what to do with her mind.

The second most frequently asked question is, “What can we learn of moral value from the ants?” Here again I will answer definitively. Nothing. Nothing at all can be learned from ants that our species should even consider imitating. For one thing, all working ants are female. Males are bred and appear in the nest only once a year, and then only briefly. They are unappealing, pitiful creatures with wings, huge eyes, small brain, and genitalia that make up a large portion of their rear body segment. They do no work while in the nest and have only one function in life: to inseminate the virgin queens during the nuptial season when all fly out to mate. They are built for their one superorganismic role only: robot flying sexual missiles. Upon mating or doing their best to mate (it is often a big fight for a male just to get to a virgin queen), they are not admitted back home, but instead are programmed to die within hours, usually as victims of predators. Now for the moral lesson: although like almost all well-educated Americans I am a devoted promoter of gender equality, I consider sex practiced the ant way a bit extreme.

certain categories of us are more crucial to our identities than the kind of car we drive or the number of dots we can guess on a slide—gender, sexuality, religion, politics, ethnicity, and nationality, for starters. Without feeling attached to groups that give our lives meaning, identity, and purpose, we would suffer the intolerable sensation that we were loose marbles floating in a random universe. Therefore, we will do what it takes to preserve these attachments. Evolutionary psychologists argue that ethnocentrism—the belief that our own culture, nation, or religion is superior to all others—aids survival by strengthening our bonds to our primary social groups and thus increasing our willingness to work, fight, and occasionally die for them. When things are going well, people feel pretty tolerant of other cultures and religions—they even feel pretty tolerant of the other sex!—but when they are angry, anxious, or threatened, the default position is to activate their blind spots.

The problem is that moderates of all faiths are committed to reinterpreting, or ignoring outright, the most dangerous and absurd parts of their scripture—and this commitment is precisely what makes them moderates. But it also requires some degree of intellectual dishonesty, because moderates can’t acknowledge that their moderation comes from outside the faith. The doors leading out of the prison of scriptural literalism simply do not open from the inside. In the twenty-first century, the moderate’s commitment to scientific rationality, human rights, gender equality, and every other modern value—values that, as you say, are potentially universal for human beings—comes from the past thousand years of human progress, much of which was accomplished in spite of religion, not because of it. So when moderates claim to find their modern, ethical commitments within scripture, it looks like an exercise in self-deception. The truth is that most of our modern values are antithetical to the specific teachings of Judaism, Christianity, and Islam. And where we do find these values expressed in our holy books, they are almost never best expressed there. Moderates seem unwilling to grapple with the fact that all scriptures contain an extraordinary amount of stupidity and barbarism that can always be rediscovered and made holy anew by fundamentalists—and there’s no principle of moderation internal to the faith that prevents this. These fundamentalist readings are, almost by definition, more complete and consistent—and, therefore, more honest. The fundamentalist picks up the book and says, “Okay, I’m just going to read every word of this and do my best to understand what God wants from me. I’ll leave my personal biases completely out of it.” Conversely, every moderate seems to believe that his interpretation and selective reading of scripture is more accurate than God’s literal words. Presumably, God could have written these books any way He wanted. And if He wanted them to be understood in the spirit of twenty-first-century secular rationality, He could have left out all those bits about stoning people to death for adultery or witchcraft. It really isn’t hard to write a book that prohibits sexual slavery—you just put in a few lines like “Don’t take sex slaves!” and “When you fight a war and take prisoners, as you inevitably will, don’t rape any of them!” And yet God couldn’t seem to manage it. This is why the approach of a group like the Islamic State holds a certain intellectual appeal (which, admittedly, sounds strange to say) because the most straightforward reading of scripture suggests that Allah advises jihadists to take sex slaves from among the conquered, decapitate their enemies, and so forth.

It seems to me that the greatest triumph of any human rights movement, be it fighting for racial, religious, sexual or gender equality – is to achieve that moment where eyes are opened so wide that a sort of blindness sets in. I don’t care if someone is black, white, gay or straight. I don’t care if a woman has children or no – I just want to know who they are. [...] At the end of the day, gender differences seem to me to be just a tiny, tiny drop in the great expanse of things that make people unique. Unique, not ‘different’, not ‘other’ merely another piece of that great teaming mass that makes up the wonderfully rich, thrillingly varied definition of ‘humanity’." [Playing Butch: Blog entry, February 24, 2014]

As 1968 began to ebb into 1969, however, and as "anticlimax" began to become a real word in my lexicon, another term began to obtrude itself. People began to intone the words "The Personal is The Political." At the instant I first heard this deadly expression, I knew as one does from the utterance of any sinister bullshit that it was - cliché is arguably forgiven here - very bad news. From now on it would be enough to be a member of a sex or gender, or epidermal subdivision, or even erotic "preference," to qualify as a revolutionary. In order to begin a speech or ask a question from the floor, all that would be necessary by way of preface would be the words: "Speaking as a..." The could follow any self-loving description. I will have to say this much for the old "hard" Left: we earned our claim to speak and intervene by right of experience and sacrifice and work. It would never have done for any of us to stand up and say that our sex or sexuality pr pigmentation or disability were qualifications in themselves. There are many ways of dating the moment when The Left lost - or I would prefer to say, discarded its moral advantage, but this was the first time that I was to see the sellout conducted so cheaply.

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.

The first commendment of hte post 1970s meritocracy can be sumed up as follows: "Thou shall provide equality of opportunity to all, regardless of race, gender, or sexual oritentation, but worry not about equality of outcomes." But what we've seen time and time again is that the two aren't so neatly separated. If you don't concern yourself at all with equality fo outcomes, you will, over time, produce a system with horrendous inequality of opportunity. This is the paradox of meritocracy: It can only truly come to flower in a society that starts out with a relatively high degree of equality. So if you want meritocracy, work for equality. Because it is only in a society which values equality of actual outcomes, one that promotes the commonweal and social solidarity, that equal opportunity and earned mobility can flourish.

Finally, the dirty little secret about sexual objectification is that it is an act that cannot be performed with any attention to its ethical meaning. Experientially —from the point of view of a man who is sexually objectifying—sexual objectification and ethical self awareness are mutually exclusive. A man cannot reflect on what he is doing and its real consequences for real people and at the same time fully accomplish the act of sexual objectifying. There's no way it can be done, because hos own subjective reality is too contingent upon the unreality of someone else. All that can be left "out there" in his field of awareness is the other person's sexedness—an abstract representation of a gender—in comparison with which his own sexedness may flourish and engorge. So it is that a man shuts off his capacity for ethical empathy—whatever capacity he may ever had—in order to commit an act of despersonalization that is "gratifying" essentially because it functions to fulfill his sense of an identity that is authentically male.

Liberalism is the ideology at the center of conservative arguments against affirmative action and equal opportunity. By proposing that, all things being equal, everyone has the same opportunity to compete in the U.S. marketplace, success is determined by how hard someone works and not by their economic class, gender, sexuality, ethnicity, or race. Ethnic and racial identities are to be assimilated, lost, and erased through the celebrated "melting pot" of U.S. culture. Liberalism thus devalues the importance of communitarian experiences and social identities as determinants or barriers to individual success. Instead, it proposes that all individuals are fundamentally equal and that, regardless of their social identity, everyone can control his or her fate through hard work, learned skills, and acquired education- the foundational myth of a U.S. meritocracy.

I still identify as Black. Not because I believe Blackness, or race, is a meaningful scientific category but because our societies, our policies, our ideas, our histories, and our cultures have rendered race and made it matter. I am among those who have been degraded by racist ideas, suffered under racist policies, and who have nevertheless endured and built movements and cultures to resist or at least persist through this madness. I see myself culturally and historically and politically in Blackness, in being an African American, an African, a member of the forced and unforced African diaspora. I see myself historically and politically as a person of color, as a member of the global south, as a close ally of Latinx, East Asian, Middle Eastern, and Native peoples and all the world’s degraded peoples, from the Roma and Jews of Europe to the aboriginals of Australia to the White people battered for their religion, class, gender, transgender identity, ethnicity, sexuality, body size, age, and disability. The gift of seeing myself as Black instead of being color-blind is that it allows me to clearly see myself historically and politically as being an antiracist, as a member of the interracial body striving to accept and equate and empower racial difference of all kinds.

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. 

Contemporary writers use animal-transformation themes to explore issues of gender, sexuality, race, culture, and the process of transformation...just as storytellers have done, all over the world, for many centuries past. One distinct change marks modern retellings, however, reflecting our changed relationship to animals and nature. In a society in which most of us will never encounter true danger in the woods, the big white bear who comes knocking at the door [in fairy tales] is not such a frightening prospective husband now; instead, he's exotic, almost appealing. Whereas once wilderness was threatening to civilization, now it's been tamed and cultivated; the dangers of the animal world have a nostalgic quality, removed as they are from our daily existence. This removal gives "the wild" a different kind of power; it's something we long for rather than fear. The shape-shifter, the were-creature, the stag-headed god from the heart of the woods--they come from a place we'd almost forgotten: the untracked forests of the past; the primeval forests of the mythic imagination; the forests of our childhood fantasies: untouched, unspoiled, limitless. Likewise, tales of Animal Brides and Bridegrooms are steeped in an ancient magic and yet powerfully relevant to our lives today. They remind us of the wild within us...and also within our lovers and spouses, the part of them we can never quite know. They represent the Others who live beside us--cat and mouse and coyote and owl--and the Others who live only in the dreams and nightmares of our imaginations. For thousands of years, their tales have emerged from the place where we draw the boundary lines between animals and human beings, the natural world and civilization, women and men, magic and illusion, fiction and the lives we live.

The first school shooting that attracted the attention of a horrified nation occurred on March 24, 1998, in Jonesboro, Arkansas. Two boys opened fire on a schoolyard full of girls, killing four and one female teacher. In the wake of what came to be called the Jonesboro massacre, violence experts in media and academia sought to explain what others called “inexplicable.” For example, in a front-page Boston Globe story three days after the tragedy, David Kennedy from Harvard University was quoted as saying that these were “peculiar, horrible acts that can’t easily be explained.” Perhaps not. But there is a framework of explanation that goes much further than most of those routinely offered. It does not involve some incomprehensible, mysterious force. It is so straightforward that some might (incorrectly) dismiss it as unworthy of mention. Even after a string of school shootings by (mostly white) boys over the past decade, few Americans seem willing to face the fact that interpersonal violence—whether the victims are female or male—is a deeply gendered phenomenon. Obviously both sexes are victimized. But one sex is the perpetrator in the overwhelming majority of cases. So while the mainstream media provided us with tortured explanations for the Jonesboro tragedy that ranged from supernatural “evil” to the presence of guns in the southern tradition, arguably the most important story was overlooked. The Jonesboro massacre was in fact a gender crime. The shooters were boys, the victims girls. With the exception of a handful of op-ed pieces and a smattering of quotes from feminist academics in mainstream publications, most of the coverage of Jonesboro omitted in-depth discussion of one of the crucial facts of the tragedy. The older of the two boys reportedly acknowledged that the killings were an act of revenge he had dreamed up after having been rejected by a girl. This is the prototypical reason why adult men murder their wives. If a woman is going to be murdered by her male partner, the time she is most vulnerable is after she leaves him. Why wasn’t all of this widely discussed on television and in print in the days and weeks after the horrific shooting? The gender crime aspect of the Jonesboro tragedy was discussed in feminist publications and on the Internet, but was largely absent from mainstream media conversation. If it had been part of the discussion, average Americans might have been forced to acknowledge what people in the battered women’s movement have known for years—that our high rates of domestic and sexual violence are caused not by something in the water (or the gene pool), but by some of the contradictory and dysfunctional ways our culture defines “manhood.” For decades, battered women’s advocates and people who work with men who batter have warned us about the alarming number of boys who continue to use controlling and abusive behaviors in their relations with girls and women. Jonesboro was not so much a radical deviation from the norm—although the shooters were very young—as it was melodramatic evidence of the depth of the problem. It was not something about being kids in today’s society that caused a couple of young teenagers to put on camouflage outfits, go into the woods with loaded .22 rifles, pull a fire alarm, and then open fire on a crowd of helpless girls (and a few boys) who came running out into the playground. This was an act of premeditated mass murder. Kids didn’t do it. Boys did.

Radical feminist work around the world daily strengthens political solidarity between women beyond the boundaries of race/ethnicity and nationality. Mainstream mass media rarely calls attention to these positive interventions. In Hatreds: Radicalized and Sexualized Conflicts in the 21st Century, Zillah Eisenstein shares the insight: Feminism(s) as transnational - imagined as the rejection of false race/gender borders and falsely constructed 'other' - is a major challenge to masculinist nationalism, the distortions of statist communism and 'free'-market globalism. It is a feminism that recognizes individual diversity, and freedom, and equality, defined through and beyond north/west and south/east dialogues. No one who has studied the growth of global feminism can deny the important work women are doing to ensure our freedom. No one can deny that Western women, particularly women in the United States, have contributed much that is needed to this struggle and need to contribute more. The goal of global feminism is to reach out and join global struggles to end sexism, sexist exploitation, and oppression.

Fundamental to a radical and lesbian feminist politics is the understanding that 'the personal is political'. This phrase has two interrelated meanings. It means that the political power structures of the 'public' world are reflected in the private world. Thus, for women in particular, the 'private' world of heterosexuality is not a realm of personal security, a haven from a heartless world, but an intimate realm in which their work is extracted and their bodies, sexuality and emotions are constrained and exploited for the benefits of individual men and the male supremacist political system. The very concept of 'privacy' as Catharine MacKinnon so cogently expresses it, 'has shielded the place of battery, marital rape, and women's exploited labor'. But the phrase has a complementary meaning, which is that the 'public' world of male power, the world of corporations, militaries and parliaments is founded upon this private subordination. The edifice of masculine power relations, from aggressive nuclear posturing to take-over bids, is constructed on the basis of its distinctiveness from the 'feminine' sphere and based upon the world of women which nurtures and services that male power. Transformation of the public world of masculine aggression, therefore, requires transformation of the relations that take place in 'private'. Public equality cannot derive from private slavery.

The assumption that femininity is always structured by and performed for a male gaze fails to take seriously queer feminine desire. The radical feminist critiques of femininity also disregarded the fact that not all who are (seen as) feminine are women. Crucially, what is viewed as appropriately feminine is not only defined in relation to maleness or masculinity, but through numerous intersections of power including race, sexuality, ability, and social class. In other words, white, heterosexual, binary gender-conforming, able-bodied, and upper- or middle-class femininity is privileged in relation to other varieties. Any social system may contain multiple femininities that differ in status, and which relate to each other as well as to masculinity. As highlighted by “effeminate” gay men, trans women, femmes, drag queens, and “bad girls,” it is possible to be perceived as excessively, insufficiently, or wrongly feminine without for that sake being seen as masculine. Finally, the view of femininity as a restrictive yet disposable mask presupposes that emancipation entails departure into neutral (or masculine) modes of being. This is a tenuous assumption, as the construction of selfhood is entangled with gender, and conceptions of androgyny and gender neutrality similarly hinge on culturally specific ideas of masculinity and femininity.