Article by Jennifer Bilek in The American Conservative
Not Just a Tattoo: Transgenderism Attacks Our Fundamental Humanity
It should seem obvious that dyeing one’s hair is nothing like getting surgery or taking sex hormones to pose as the opposite sex. Yet over the past several years of organizing against and resisting the gender identity industry, I have come upon this conflation a number of times by transgender activists. Variations on this have come in the form of “it’s just like getting a nose job, or breast enhancement surgery, or tattoos,” which isn’t true. None of these things are like attempting to alter your sex, and it isn’t just a matter of degrees in medical alterations.
Intense body modifications, including breast enlargement or reduction, though they can fall into dangerous territory if they are medically unnecessary, are not in the category of attempting to change what we are at our core. We are not our noses. We are not our un-inked skin or our hair color or the size of our breasts. What we are is a sexually dimorphic species. Our sex is what keeps us whole.
I often hear that adults who change their sex markers should be able to do as they please, to express themselves, even as the line is drawn at changing sex markers for, or giving hormones and drugs to, children. Adults should be able to make up their own minds, or so the argument goes, all in the name of freedom and individual choice.
But why? Why should adults be granted legal documents and risky and harmful surgeries, and allowed to become life-long medical patients as a means of expressing themselves? Why should they do it when the changes wrought by these allowances come at great cost to society? This is an especially pertinent question given recent retractions by a prominent psychiatric journal, which now states, as the ranks of detransitioners grow, that surgeries to change sex markers don’t fix people’s mental health.
In Western cultures, adults are being granted new birth certificates and driver’s licenses that reflect the opposite sex, or third sex, not gender, as the term “transgender” would denote. Gender refers to sex stereotypes. Opposite gender (sex-stereotype) performances can be played out without drugs, wrong sex hormones, surgeries, and a lifetime of dependence on the medical-industrial complex. These gender stereotypes can be played out without changing official documents denoting our sex. Musicians and other artists do it frequently. What society is now allowing is for governments to create a social falsehood out of sex, with technology and pharmacology embedding this lie into law and language.
Those of us who want to live in a world that is at least somewhat ordered to the natural need to ask what happens when others are allowed this lie and what makes their free expression more important than what we desire. Even if their issue is intense body dysphoria, which I imagine is painful, why does the emotional pain of a few trump what it means to be human?
Right now, women are losing their rights to sexual privacy. Rape crisis centers, domestic violence shelters, women’s homeless shelters, change rooms, and bathrooms are being adapted to sex-neutral spaces that allow biological males. This is a safety issue, yet it’s being completely ignored to accommodate a few men. More importantly, it’s an attempt to violate and deconstruct the boundaries that makes us a sexually dimorphic species. Women bleed. They menstruate. They have to remove clothing to urinate and change menstrual products. They breastfeed. They carry babies. They have bodily needs that men do not have, and their bodies should not be privy to men without permission. Danger is a secondary, though not inconsequential, issue. Boundaries are important for structure over chaos, for privacy, for safety, and for wholeness. Why is respect for the boundary of sex being eroded and coded into law?
Women’s sports are no longer women’s sports if men claiming a different gender expression are granted access. So far, we are not reordering society for those who are blind or deaf, though there are a lot more of them than those referring to themselves as “transgendered.” Yet women’s organizations, birthing centers, and health facilities are rearranging language that deconstructs female biology into parts, purportedly so women who choose to alter their sex markers feel comfortable.
Lesbians are encountering more males claiming to be women than they are women on their own dating sites. Men are being offered not just the sexually objectified women of their dreams on their sports magazine covers, but the drugged and surgically adapted male to look like the sexually objectified female of their dreams. This is all being normalized at a rapid pace.
In medicine, law, language, and crime statistics, there is chaos. This is the point of the gender identity industry. Society is being sold a bill of goods by the corporate state, which is following technological advancement over a cliff. The media outlet Market Watch has stated clearly that the rise of medical procedures to change sex markers is due to the technological ability to do so. The technology creates the demand, not the other way around. This corporate bill of goods wants to make a human right out of a crime against humanity, out of a eugenicist pursuit of changing human biology, until what we are is beyond human, or inhuman.
Martine Rothblatt, founding father of the transgender empire, self-identified “transgender woman,” and renowned transhumanist, in 2016 spoke at the Trans History Forward Movement conference in British Columbia. The conference was organized by the Transgender Chair at the University of Victoria (a position—first of its kind—purchased by another rich, powerful man claiming to be a woman). Rothblatt suggested that techno-transhumanists attempt to use the same procedures as techno-transgenders to make legal changes allowing for alterations to human biology.
The implication is clear: Rothblatt and some of the richest and most powerful men in the world—like Bill Gates, Ray Kurzweil, Peter Diamandis, Elon Musk and others—are willing to sacrifice our reality as a sexually dimorphic species to their technological and megalomaniacal eugenicism. As they do so, it behooves us to consider the conflation of superficial changes to our bodies with changing who and what we are.
