Split Identity
I suggest we split what we call "identity" into two components. I apologize if I’m repeating myself; my thoughts keep returning to this notion the way a tongue seeks out a sore tooth. I’m talking about a simple split here - not like the myriad aspects of identity portrayed in the Genderbread Person and other such formulations (useful though they may also be at times). I’m suggesting the usefulness of distinguishing simply, between self-chosen identity and identity that is assigned to us by others (which I refer to as altercast identity). I have my reasons for proposing this, which I’d like to go into. You see what you think, OK?
A Lesson from the Workplace
I’m currently working at the NYC Dept of Health, assisting in the coding of data from survey forms that track Naloxone distribution. So on a day-in, day-out basis I’m staring at a lot of survey forms, and one of the questions asked of respondents is their race. Respondents are asked to tick off any categories that apply (they can select multiple answers): White, Black or African American, Asian, Native Hawaiian or other Pacific Islander, American Indian or Alaska Native, Don’t Know, or Other. Or that was the original set of choices; "Hispanic or Latino/a" was added to later editions of the form. Why? Well, originally, "Hispanic" (yes/no) was a separate question from race. But enormous numbers of respondents were checking the "Other" box on race and writing in "Latino" or "Hispanic". Clearly, they experienced being Hispanic as a race, something that (more often than not) they identified as instead of white or black, not in addition to it.
But it doesn’t stop there. On both the old forms and the new forms, people check "Other" and identify as "Puerto Rican", "Dominican", "Cuban", "Mexican", "Salvadorean", "Chilean". Nor is this trend by any means confined to folks from Spanish-language cultures. People are selecting "Other" and self-identifying their race as "Irish", "Czech", "Russian", "Iranian", "Mixteca", "Filipino", "Ethiopian", "Jewish", and so on.
On the one hand, -- hey that’s interesting, the social construct of "race" appears to be converging with what we would have called "ethnicity" or even "country of origin", and given the lethally poisonous history of the ideology of race, that could be viewed as a healthy and positive development.
On the other hand, the original thinking behind asking people their race included a concern for whether or not our services were reaching populations that have historically been underserved. And when you look at it in that light, the intention is not so much "how do you identify yourself, race-wise?" but more "how would other people most often categorize you and regard you?" - because the latter is the factor that most directly shapes how people are treated (or mistreated or neglected in the offering of treatment and so forth).
Why I am Not a Lesbian - the Reprise
A few weeks ago I posted a blog post titled " Why I am Not a Lesbian". It was controversial; it upset several people, most commonly transgender women who identify as lesbians. In retrospect, perhaps I should have titled the post "Why I am Not a Lesbian and Also Not a Heterosexual Man". I kind of thought the latter portion of that was sufficiently well-developed in the essay, but I guess I didn’t give it as much emphasis. I did state that being in possession of a penis and associated physical structures does not define me as a man and therefore doesn’t define my attraction to female people as heterosexuality.
But the part that lit the controversy-fire was saying that my identification as a femme, a feminine person, a girl, does not define my attraction to female people as lesbianism either. I was talking about myself, about my identity, but my assertion was taken as if I were saying that what is true for me should be considered true of anyone else who has the kind of physical plumbing that is traditionally and typically considered male. In other words, as if I had said "I am not a lesbian because although I have a woman or girl gender identity, I have a male body, and hey, you over there, you aren’t a lesbian either, you silly AMAB!"
(I found this frustrating; I thought I had been quite clear that the problem is that "homosexual" and "heterosexual" are insufficient terms, because they assume that sex and gender are the same thing or have the same value, and so they don’t have a socket for someone who identifies as a male girl, as I do)
I present as male, or, at least, make no effort to change my presentation so as to elicit an altercast categorization by other people as female, and so I am viewed as male. In this culture that is coterminous with being viewed as a man. I don’t really make an effort to package my appearance so as to be viewed as a male, but I have a physical body such that, were I to go to a nude beach and be seen from a distance by a thousand complete strangers who know nothing of how I identify, I would be overwhelmingly categorized as a male person. If I show up at the local lesbian bar, I will be perceived there also as a male person. And not as a lesbian. And that is significantly a part of my identity experience.
An Exploration of Comparative TERFitude
I have a respected acquaintance and political ally who, if someone were to call her a TERF ("Trans Exclusive Radical Feminist"), isn’t a person on whose metaphorical feet I could honestly say the shoe does not fit. She reads this blog. I am not going to defend all of her positions, and indeed I’m about to attack some of them. But not all of them.
I do think it is relevant to organize around social experience that people have in common. When feminists come together politically, they often wish to join with other people who have also had a lifetime, ongoing experience of being seen as, viewed as, treated as a woman. As with the intention behind the race question on the surveys, this isn’t about how one self-identifies. It’s about how other people have altercast one, how other people have categorized one with or without one’s concurrence or dissent from those assumptions.
Raise your hand if you remember Rachel Dolezal. Is there anything inherently wrong with identifying as a black person if you happen to be the pale-skinned descendant of European ancestors? I think not; I certainly don’t take issue with it (although it's not my call to make). But Rachel Dolezal occupied a position that was intended to be staffed by a person who had the relevant political social experience, the experience of being perceived as and treated as black, and that was not, in fact, her experience. And that is why we regard her has having done a Bad Thing. For purposes of evaluating her appropriateness for that position, it’s not about her self-chosen identity as black, it’s about having been (or not having been) on the receiving end of being altercast by others as black and treated accordingly.
Some lesbians are "political lesbians", not in the sense of being lesbians who are also political people, or even who are also political about being lesbians, but in the specific sense of choosing to constrain their sexuality so as to express it only with other people who have been in the political situation of being altercast all their lives as girls and women. I’m not saying they do not also find the female form to be physically attractive, or to find the womanly character traits and personality attributes to be romantically desirable in and of themselves, but a fundamental reason to them for being lesbians is to not give their erotic energies over to anyone except other people who have been in that political situation, the altercast identity of being female and woman in a patriarchal society.
In light of their existence within the larger lesbian community, I personally would find it arrogant and inappropriate for me to identify as a lesbian. Your mileage may vary. I do not speak for you. But whether I like it or not, whether I prefer it or abhor it, I am perceived as a male, a man, and treated accordingly, and as a consequence of that I do not have their experience, the one they define themselves by. I would like it if they were to listen to me for who I am, and for the experiences that I have had as a sissy male who rejected masculinity and was proud of being a sissy male, because my story is also relevant to patriarchy and feminism; and I would like to be with female people who do not wish or need their interactions with male-bodied people to revolve around assumed differences. Around me "being a man". I’m not one. I’d like lesbians to understand that. But I do not opt to call myself a lesbian, nonetheless.
My colleague has a reprehensible habit of referring to transgender women only in the dismissive, not listening to anything they might have to say aside from their identification of themselves as women, and she rejects that. She doesn’t reject it with nuance and she does not carefully split the matter of identity and then explain the ways in which a transgender woman isn’t what she means when she says "woman". It is hostile and it is contemptuous, what she is doing, and it is wrong, and I may have to part company with her over it. Splitting identity factors as I am suggesting here would be a useful tactical tool for her, and she could do so and thereby cease negating the identity of transgender women as women while still being able to say "we do not, however, welcome you at our separatist feminist enclave, which is for women who have been treated as girls or women for a lifetime". She could do so and then also participate in (or even host) other meetings which do not exclude transgender women. And which could, incidentally, include me as well.
-------
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A Lesson from the Workplace
I’m currently working at the NYC Dept of Health, assisting in the coding of data from survey forms that track Naloxone distribution. So on a day-in, day-out basis I’m staring at a lot of survey forms, and one of the questions asked of respondents is their race. Respondents are asked to tick off any categories that apply (they can select multiple answers): White, Black or African American, Asian, Native Hawaiian or other Pacific Islander, American Indian or Alaska Native, Don’t Know, or Other. Or that was the original set of choices; "Hispanic or Latino/a" was added to later editions of the form. Why? Well, originally, "Hispanic" (yes/no) was a separate question from race. But enormous numbers of respondents were checking the "Other" box on race and writing in "Latino" or "Hispanic". Clearly, they experienced being Hispanic as a race, something that (more often than not) they identified as instead of white or black, not in addition to it.
But it doesn’t stop there. On both the old forms and the new forms, people check "Other" and identify as "Puerto Rican", "Dominican", "Cuban", "Mexican", "Salvadorean", "Chilean". Nor is this trend by any means confined to folks from Spanish-language cultures. People are selecting "Other" and self-identifying their race as "Irish", "Czech", "Russian", "Iranian", "Mixteca", "Filipino", "Ethiopian", "Jewish", and so on.
On the one hand, -- hey that’s interesting, the social construct of "race" appears to be converging with what we would have called "ethnicity" or even "country of origin", and given the lethally poisonous history of the ideology of race, that could be viewed as a healthy and positive development.
On the other hand, the original thinking behind asking people their race included a concern for whether or not our services were reaching populations that have historically been underserved. And when you look at it in that light, the intention is not so much "how do you identify yourself, race-wise?" but more "how would other people most often categorize you and regard you?" - because the latter is the factor that most directly shapes how people are treated (or mistreated or neglected in the offering of treatment and so forth).
Why I am Not a Lesbian - the Reprise
A few weeks ago I posted a blog post titled " Why I am Not a Lesbian". It was controversial; it upset several people, most commonly transgender women who identify as lesbians. In retrospect, perhaps I should have titled the post "Why I am Not a Lesbian and Also Not a Heterosexual Man". I kind of thought the latter portion of that was sufficiently well-developed in the essay, but I guess I didn’t give it as much emphasis. I did state that being in possession of a penis and associated physical structures does not define me as a man and therefore doesn’t define my attraction to female people as heterosexuality.
But the part that lit the controversy-fire was saying that my identification as a femme, a feminine person, a girl, does not define my attraction to female people as lesbianism either. I was talking about myself, about my identity, but my assertion was taken as if I were saying that what is true for me should be considered true of anyone else who has the kind of physical plumbing that is traditionally and typically considered male. In other words, as if I had said "I am not a lesbian because although I have a woman or girl gender identity, I have a male body, and hey, you over there, you aren’t a lesbian either, you silly AMAB!"
(I found this frustrating; I thought I had been quite clear that the problem is that "homosexual" and "heterosexual" are insufficient terms, because they assume that sex and gender are the same thing or have the same value, and so they don’t have a socket for someone who identifies as a male girl, as I do)
I present as male, or, at least, make no effort to change my presentation so as to elicit an altercast categorization by other people as female, and so I am viewed as male. In this culture that is coterminous with being viewed as a man. I don’t really make an effort to package my appearance so as to be viewed as a male, but I have a physical body such that, were I to go to a nude beach and be seen from a distance by a thousand complete strangers who know nothing of how I identify, I would be overwhelmingly categorized as a male person. If I show up at the local lesbian bar, I will be perceived there also as a male person. And not as a lesbian. And that is significantly a part of my identity experience.
An Exploration of Comparative TERFitude
I have a respected acquaintance and political ally who, if someone were to call her a TERF ("Trans Exclusive Radical Feminist"), isn’t a person on whose metaphorical feet I could honestly say the shoe does not fit. She reads this blog. I am not going to defend all of her positions, and indeed I’m about to attack some of them. But not all of them.
I do think it is relevant to organize around social experience that people have in common. When feminists come together politically, they often wish to join with other people who have also had a lifetime, ongoing experience of being seen as, viewed as, treated as a woman. As with the intention behind the race question on the surveys, this isn’t about how one self-identifies. It’s about how other people have altercast one, how other people have categorized one with or without one’s concurrence or dissent from those assumptions.
Raise your hand if you remember Rachel Dolezal. Is there anything inherently wrong with identifying as a black person if you happen to be the pale-skinned descendant of European ancestors? I think not; I certainly don’t take issue with it (although it's not my call to make). But Rachel Dolezal occupied a position that was intended to be staffed by a person who had the relevant political social experience, the experience of being perceived as and treated as black, and that was not, in fact, her experience. And that is why we regard her has having done a Bad Thing. For purposes of evaluating her appropriateness for that position, it’s not about her self-chosen identity as black, it’s about having been (or not having been) on the receiving end of being altercast by others as black and treated accordingly.
Some lesbians are "political lesbians", not in the sense of being lesbians who are also political people, or even who are also political about being lesbians, but in the specific sense of choosing to constrain their sexuality so as to express it only with other people who have been in the political situation of being altercast all their lives as girls and women. I’m not saying they do not also find the female form to be physically attractive, or to find the womanly character traits and personality attributes to be romantically desirable in and of themselves, but a fundamental reason to them for being lesbians is to not give their erotic energies over to anyone except other people who have been in that political situation, the altercast identity of being female and woman in a patriarchal society.
In light of their existence within the larger lesbian community, I personally would find it arrogant and inappropriate for me to identify as a lesbian. Your mileage may vary. I do not speak for you. But whether I like it or not, whether I prefer it or abhor it, I am perceived as a male, a man, and treated accordingly, and as a consequence of that I do not have their experience, the one they define themselves by. I would like it if they were to listen to me for who I am, and for the experiences that I have had as a sissy male who rejected masculinity and was proud of being a sissy male, because my story is also relevant to patriarchy and feminism; and I would like to be with female people who do not wish or need their interactions with male-bodied people to revolve around assumed differences. Around me "being a man". I’m not one. I’d like lesbians to understand that. But I do not opt to call myself a lesbian, nonetheless.
My colleague has a reprehensible habit of referring to transgender women only in the dismissive, not listening to anything they might have to say aside from their identification of themselves as women, and she rejects that. She doesn’t reject it with nuance and she does not carefully split the matter of identity and then explain the ways in which a transgender woman isn’t what she means when she says "woman". It is hostile and it is contemptuous, what she is doing, and it is wrong, and I may have to part company with her over it. Splitting identity factors as I am suggesting here would be a useful tactical tool for her, and she could do so and thereby cease negating the identity of transgender women as women while still being able to say "we do not, however, welcome you at our separatist feminist enclave, which is for women who have been treated as girls or women for a lifetime". She could do so and then also participate in (or even host) other meetings which do not exclude transgender women. And which could, incidentally, include me as well.
-------
This LiveJournal blog is echoed on DreamWidth, WordPress, and Blogger. Please friend/link me from any of those environments on which you have an account.
--------
Index of all Blog Posts
comments at Dreamwidth