Posts Tagged ‘Gender identity disorder’
One of the most vexing questions for trans* and cis Christians is how God views trans* individuals. Both inclusionists and fundamentalists turn to the Bible for support, however, the passages that support inclusion are rarely addressed in sermons or in the media. Below you will find the passages that argue for inclusion and the interpretations that support inclusion not just by trans* individuals or local churches but also by entire denominations.
So God created humanity in God’s own image, in the image of God, God created humanity; male and female God created them. — Genesis 1:27
There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for you are all one in Christ Jesus. — Galatians 3:28
Let not the eunuch say, ‘Behold, I am a dry tree.’ For thus says YAHWEH: ‘To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name which shall not be cut off.’ — Isaiah 56:3-5
For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive this, let him receive it. — Matthew 19:21
Then Philip opened his mouth, and beginning with this scripture [Isaiah 56:3-5] he told him the good news of Jesus. And as they went along the road they came to some water, and the eunuch said, ‘See, here is water! What is to prevent my being baptized?’ And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. — Acts 8:35-38
A Note on Language:
When the various books of the Bible were written across the cultural and temporal timespan they cover, there was not a word for transsexual or transgender. The word eunuch, however, included three categories, only one of which was what we understand as a modern day eunuch. The other categories included under this umbrella-term were men who chose celibacy and birth-assigned males who dressed and lived as women (in other words, trans* individuals).
A Note on Formatting:
Anything directly quoted will appear in italics and any commentary from me will be in plain-face.
Site Reference 1 (Presbyterian, Reformed):
This Biblical commentary on Isaiah 56:4, Matthew 19:21, and Acts 8:35-38 (along with other passages) specifically addresses the idea of trans* individuals in a context of Christianity and explains why the Presbyterian, Reformed church feels their inclusion by the Church is part of God’s plan.
- We see this new inclusion and celebration in the unfolding of Salvation History in Acts. Before the marvelous stories of the enfolding of the Samaritans and of the Gentiles into the Church we have the wonderful little story of the Ethiopian Eunuch. It is interesting that when he meets Philip, the Eunuch, most likely a Jew who probably knew that Deuteronomy excluded him from the covenant, was reading the prophet Isaiah, which envisions the inclusion of eunuchs. Unlike Peter, who needed a vision from heaven to cross the boundary of including Gentiles, Philip needed no prodding to know that the Spirit was calling him to include eunuchs in the Kingdom of God. Philip proclaims the Good News, the eunuch believes and is received into the family of faith immediately by Baptism. Thus the first boundary that was broken down in our Baptism in Christ was not one of religious differences or race, but one of unusual gender conditions.
- Sin, of course, does enter the story and it wrecks havoc with this mutual enjoyment. But the story of our redemption is a story of returning us to our original blessings. The goal of the Christian life is not for us to feel alienated from our True Selves, from one another, from all creation, and from God, but instead to be restored to a state of connection and the original sense of “rightness”. Transsexuals, in seeing that the relationship between their persons and their bodies is incongruent and in seeking to create a congruency where one didn’t exist before, are in a real sense fulfilling the mandate of Genesis is [sic – *in] a way that people without Gender Issues are not capable of doing. Transssexuals are people who are able to continue the task of creation and to take up the task of subduing the earth to make it fruitful within their own bodies. In a real sense, then, Transsexuals have a direct and powerful connection to the creation as creatures made in the image of God, for this connection is within their own beings!
- If God calls us to be farmers, shop-keepers, house-wives, lawyers, craftsmen, pastors, laborers, or whatever, God expects us to find fulfillment in that calling. If something stands in the way of that inner fulfillment and satisfaction, it stands in the way of our ability to serve God and God’s world well in our calling. A sense of Vocation would drive us to remove whatever barriers make it difficult for us to fulfill our calling. If Gender Dysphoria keeps one from being who they truly are and fitting into the reality around them, then it keeps them from serving God to the best of their ability. Vocation then demands that the individual do whatever they can to change this Gender Dysphoria. We now know that the body’s gender can be changed to fit the mind’s gender, but the opposite cannot be done. [emphasis added]
- So these two Reformed doctrines, Creation and Vocation, not only support people with unusual gender conditions having a freedom within the Church to change their outward gender, but in a sense they teach us that such folk are actually engaged in a sacred and holy task when they undertake such a difficult passage. Rather than attempt to see this passage as something shameful and guilty, we must see it as children of God taking seriously God’s creation of them as creatures who are made in the image of God being therefore co-creators with God and see it as children of God taking seriously God’s calling of them to ruthlessly remove any hindrances to their being whom God desires them to be so they may serve God to their fullest.
Site Reference 2 (Transsexual Road Map > Spirtuality):
Written by trans women for trans women, this section of the Road Map explains how trans* individuals have an accepted place within Christianity.
- See the section Passages from Scripture for a commentary on Deuteronomy 22:5. Read it in its entirety as it is too logical, contextual, and supportable to paraphrase.
- Isaiah 56:4-5
In contradiction to the rules against eunuchs in Deuteronomy stands this passage from Isaiah:
“For thus says the Lord: to the eunuchs who keep my sabbaths [sic], who choose the things that please me and hold fast to my covenant, I will give, in my house and within my walls, a monument better than sons and daughters, I will give them an everlasting name that shall not be cut off.”
“Shall not be cut off??” Who says the Bible doesn’t have much humor! That’s a pretty bad pun! This passage is especially useful for transsexuals, since it appears in the Old Testament along with the Deuteronomy passage.
- Matthew 19:12
This passage has Jesus speaking directly about eunuchs:
For there are some eunuchs, who were so born from their mother’s womb: and there are some eunuchs, who were made eunuchs by men: and there are eunuchs who have made themselves eunuchs for the Kingdom of Heaven’s sake. He that is able to receive it, let him receive it.
Many interpretations of this passage have arisen. Some believe it is a discussion of voluntary celibacy, but the fact that Christ mentions people born that way indicates to me a birth condition. Some have also interpreted this to mean gays, which doesn’t seem out of the question. However, I think the most literal interpretation would include intersexed (born that way) and transsexual persons (made that way). Regardless of interpretation, the main point is that anyone able to receive the Kingdom of Heaven may do so.
- Mark 9:43-47
[For those who feel the “body augmenting” of transsexuals goes against the idea of your body as “God’s temple” (I Corinthians 5:19).]
This passage has Jesus speaking directly about altering one’s body:
If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out. And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell.
Many interpretations of this passage have arisen as well. While it is rarely taken as a literal exhortation, it does seem to say that your bodily form does not matter, and that altering it will not exclude you from entering heaven.
Site Reference 3 (Episcopal):
This site is a recounting of the Episcopal church’s choice to allow trans* individuals to participate in church life and to also allow their ordination.
- [T]he House of Deputies—one of the two Houses in The Episcopal Church’s bicameral system of governance – passed resolutions D019 and D002. D019 garuntees trans* individuals access to the life and governance of the church – so, for instance, it clarifies that transgender people can be Eucharistic ministers, vestry members, retreat attendees or leaders, etc and D002 allows trans* individuals to serve as ordained leaders in the church.
- A Deputy from Alabama (yes, that’s right, Ala-Bible-belt-bama) quoted Isaiah 56:4-5 and said: These were a people that formerly had not been allowed access to the assembly. They had been a people cut off—unwelcome because of what we might refer to as their gender identity and expression—but now they were welcomed. We must name what God has named.
Site Reference 4 (A Sermon for Transgender Day of Remembrance):
I’ll leave you with this quote from a sermon delivered by Shay, a trans man who is also a pastor. It is taken from the the sermon he gave on his seminary’s first TDoR service during which he addressed Isaiah 56:3-5. I think this sums it all up:
Some scholars have said that the eunuch is the closest biblical example we have to modern transpeople [sic]. Whatever the case, eunuchs were outcasts from society. They were denied a place in the holy assembly. They were looked down upon and despised. And yet here God is saying that they will be given a name that is better than sons and daughters. Friends, this is good news to transgender and gender non-conforming people. We know what it means to have names chosen for us that don’t fit, or to be called names that are hurtful. We also know what it means to choose names for ourselves that represent all of who we are. And we honor one another by using those chosen names even when others refuse to.
But to have an everlasting name; one that will not be cut off; this is hope for those of us who feel like outcasts. This monument is hope to those who have been killed and to those who worry they will be forgotten. This passage brings me great comfort: to know that I am a beloved son of God and that God gives me an everlasting name, even if my family rejects me, even if the church doesn’t want me, there is a place for me in God’s eyes. This isn’t just some cheap hope. I don’t offer it as a placebo, to say that we should stop fighting for our place at the table, our place in society and the church. Instead I offer it as a raft in the ocean for when the fight gets too hard. I offer it in response to the fearful hallelujah. I offer it because it’s the best I have to offer. We are beloved children of the Universe and no one can take that away from us. We are beloved children. We are beloved.
There has been a lot of talk today about how Gender Identity Disorder is being removed from the DSM V, but don’t break out the champagne, yet, because there is a catch. Transvestic Disorder has been expanded to include trans males in addition to trans females AND to include people considered “in remission.” Given the tendency of the psychiatric community to favour this diagnosis and minimalise trans feelings, the removal of GID and the brief, non-analytic press releases touting it, appear to be a smoke screen as they further entrench themselves in anti-trans feelings.
As Julia Serano states on her blog:
Upon reading the above diagnoses, some might cite the requirement that such behaviors must “cause clinically significant distress or impairment in social, occupational, or other important areas of functioning” in order to argue that a trans person is not considered Transvestically Disordered if they do not experience such issues. However, this is not necessarily the case. The “distress or impairment” language is quite vague and open to the psychiatrist/therapists’s interpretation. If I am fired from my job because of my manner of dress, and if this causes me distress, I could potentially be diagnosed with Transvestic Disorder. This has historically been a problem with diagnoses targeting gender and sexual minorities (as well as other populations that have been DSM’d), namely, that they do not distinguish between personal distress, and distress that arises secondarily due to social stigma and marginalization.
To read her entire article follow this link:
http://juliaserano.blogspot.com/2012/12/follow-up-on-dsm-still-considers-trans.html?ut m_source=feedburner&utm_medium =feed&utm_campaign=Feed%3A+Whi ppingGirl+%28Whipping+Girl%29&m=1
Close your eyes for a moment and allow your mind to picture yourself. Go ahead; I’ll wait.
The image you see is not a memory. Nor is it an idealised version of yourself. The image is a mental understanding of your corporeality. It is a template that helps your mind interact with the physical world without having to visually monitor your actions. It can be thought of as a mental “you are here” map, that allows one to navigate their vessel of blood and bone through the rather hazardous environment we live in. This internal body template is what allows us to crack an egg without splattering it all over the counter, to pull our foot back when we step on a tack without toppling over, and to experience the physical and emotional sensations associated with sex. It is a rather nifty little trick, when it works, but what happens when it doesn’t work? What if there is a disconnect between the corporeality and the mind?
That’s when things get messy.
Imagine Lisa, an average woman with an accurate internal image. Granted, it is locked-in at twenty-five and she is pushing forty, but other than some grey hairs and a pound or two the image is as accurate as human beings can get. Until there is an accident at work and she loses her left hand at the wrist. Now there is a dramatic contrast between her corporeality and her internal image. The doctors call this phantom limb sensation. The hand is missing but the mind does not recognise its absence. The truth is her left hand is gone. The truth is her left hand is still there. The truth of its physical absence does not alter the truth of the impulses traveling between the brain and where the hand was. She will still unconsciously reach out for something, she will still shield her face or try to catch herself with it when she stumbles, and the brain will still receive sensations from it (usually pain, tingling, or pressure). Lisa is experiencing bodily dysphoria.
Imagine Geoffrey, a twenty-three year old graduate student working an IT internship for a local law firm. On the weekends he likes to compete in body building and strongman competitions. His corporeality is a toned, muscular, five-eleven, one hundred eighty-three pound man. His internal image is locked-in at the one hundred and two pound, lightweight, weakling he was at eighteen. When he looks in the mirror he does not see the strength and redoubles his efforts at the gym. He gives up his social life and his internship to pursue more bulk, he just isn’t big enough. He pursues this goal not to get to something, but to escape something. To escape an internalised image of himself, but no amount of weight lifting will change that image. Geoffrey is experiencing bodily dysphoria.
I have always known I was female. It was not until I was four and starting kindergarten that this knowledge clashed with anything external, when I was wrongly placed in with the boys every time we divided up on gender lines. I went home and asked my parents how people could tell the difference between girls and boys and I received the standard answer regarding girl parts and boy parts. I was, also, informed that I was boy. This news crushed me. I knew I was a girl, but everyone around me believed the opposite. It was confusing and I did what every kid does with the things that make no sense: I ignored it. After all, at this point there really was no noticeable difference for me between girls and boys except hair length and clothes. I had red pants, which I knew was a girl’s colour, and foppish hair, so eventually everyone would realise their mistake and we would all move on. I continued to play house and Care Bears and Thundercats and whatever else was popular with the kids and waited for everyone else to come to their senses. An effective tactic, until I hit puberty and all the girls developed breasts and curves. All of them except me, that is. I got facial hair and a deepening voice. While the other girls were complimented on their slenderness and softness, I was made fun of for being scrawny and weak. My parents, concerned about my lack of weight and muscle, started giving me protein shakes with my meals. In less than a year, I went from a happy girl to a confused teenager who couldn’t look in the mirror or have her picture taken without having an anxiety attack. I had pulled the lever on the dysphoria bandit and it came up all sevens.
Pause a moment to consider something. In the first two cases this disconnect between mind and body is labeled bodily dysphoria. This is, also, how it is labeled in other situations (e.g. paraplegia, anorexia), but in my case it is labeled gender dysphoria. The reason? In the other cases the alternative image, the mental image, is considered viable. It is viable to be mobile, to have all your limbs, to be built like The Rock, and to be Kate Moss thin. In my case, the mental image is not considered viable. To be a gender other than the one you were designated at birth is not an option. This labeling says far more about psychiatric opinion of the trans* experience than it does about the dysphoria. Something to ponder.
During puberty, and every day afterward, I felt betrayed by my body. I hated how I looked, I hated my anatomy, I hated whatever cosmic joker had given a girl and male body. I could not look in the mirror without feeling despondent and as the changes progressed I slipped into depression. I could not tell anyone about this because I would be labeled a freak. I figured the news would kill, literally kill, my parents and my brother would be shamed and mocked because he was related to me. So my mind did the only thing it could do to protect itself: disassociate itself from my body. When I looked in the mirror it was like I was looking at a different person. Someone whose body I had to take care of until they returned with mine. As a result, physical sensation meant very little to me. Instead I received my emotional connection through words and ideas. I also became a fantasy and science fiction junkie. I would become absorbed in the stories, identifying with the female characters. It allowed me a vicarious physicality without having to associate myself with my traitorous body. I also invented stories of my own. In my stories there was always someone who was designated male at birth (DMAB) who would through magic, technology, or coercion be physically transformed to female.
Once I hit senior high school fantasy was no longer a viable escape for me. My peers had discovered sexuality and were pairing off with each other or getting off to thoughts of the other. I could not because it involved a connection to the body that I did not have. Also, dating would have been awkward. I was not interested in girls romantically. If I thought they were beautiful it was usually accompanied with a jealous longing to look like them. Neither was I interested in boys because that would have made me (according to how everyone perceived my sex) homosexual and I certainly was not gay. God forbid, I would have been royally screwed up then, a girl in a boy’s body was bad enough but to make it gay also? So I made my first transition. Not physically, but mentally. I went from fantasising or longing for a body that matched to the first steps in making that body match. At this point I was discovering the transformative power of clothing and accessories. I purchased or asked for rings and necklaces that could be read androgynously things that would blend but still empower my femininity. This was satisfying for a while but the need to transform grew. That was when I discovered theatre. As someone involved in theatre it was okay for me to be a little off, or a touch eccentric. It gave me the opportunity to be someone else, anyone else. Even an hour and half as another person was relief. And then there was the wardrobe room. I did not need a closet that doubled as a gateway to Narnia, I just needed this one wall length closet stuffed with skirts, blouses, and accessories. I snuck in there every chance I got. At first I had to create reasons to borrow my English instructor’s keys long enough to quick unlock and prop the door or to concoct a story legitimate sounding enough to get one of the janitors to open it. I worried about this becoming suspicious and with a little patience and practice I learned how to jimmy both the theatre and wardrobe room doors. Here I could be myself, I could transform, and everything seemed to be in alignment. I would invent reasons to stay after school or tell the director I was working on sets so I could get time alone in theatre. It was my only escape from the dysphoria and without it I would not have lived to graduate.
The trouble with dysphoria is it is a hungry condition. Like Audrey II it demands to be feed and each feeding makes it a little stronger and a little bigger. But its more vile than the plant from outer space because unlike Audrey II, starving dysphoria makes it even stronger. When I reached college it was no longer enough to see my body looking like my minds image. I needed recognition of who I was. Not the whole world, but at least one person. I dated a few girls but that never worked because they were looking for a boyfriend and I was looking to be like them. I dated a few boys but, again, they were looking for a boyfriend and I wanted to be their girlfriend. And as far as sex went, forget it! I didn’t want anyone anywhere near my genitals. There was only one girl who ever came close to having sex with me and that was because she was very tomboyish, and I still had to shower immediately after. So I did the only thing I could think of, I grew my hair, hung out primarily with other girls, and hoped I would experience gender by proxy. Every time someone “misgendered” me I thrilled.
As college came to a close, even this was not enough to ease the dysphoria. I had immersed myself in fantasy, I had transformed for myself, and I had sought recognition from others; it was time to get scientific about battling my dysphoria. My first year of college was also the year the internet entered commercialisation. So by the end of college I had enough of a grasp on how to use the internet that I could start looking for answers. Mostly what I found was “she-male” and “tranny” porn. I found the images a bizarre mix of repulsive and triggering. I wanted nothing to do with it and at the same time there was an idolising of these women brave enough to become who they were. Beyond the porn, and internet without safety filters is loaded with porn, I found a few sites that provided answers and suggestions. I learned the term transsexual, I discovered there were operations and hormone therapy available for a price (astronomical). In the year after college and my first two years of graduate school I feel victim to every charlatan and snake oil scheme the internet had to offer. I tried diets, exercises, lotions, pills, anything that would ease the constant feelings of anxiety and depression associated with the dysphoria. Nothing worked for more than a month. Finally, my dysphoria hit critical mass and I attempted to transition.
It was a failure. People were bigoted and judgmental. Basically, they assumed I had lost my mind. And somehow, I knew without even really considering it, that bringing all this home to my parents was not an option. So I stuffed it all back down but those few months were enough to drop the dysphoria back to manageable levels and I kept it there by incorporating small touches of feminine clothing into my wardrobe (a shirt or pair of shorts) and jewelry. On its own this would not have held the dysphoria in check for long, but I was also introduced to the woman I fell in love with and married. For her I could hold the dysphoria in check. For awhile I even thought I had been cured, as Boylan says in her memoirs “cured by love.” But our marriage had other problems, big ones, and we started seeing a marital therapist even before we were officially married. The diagnosis he gave me was that I was not masculine enough. That I, literally, needed to man-up if I wanted my marriage to survive. So I did. I threw myself into the men’s movement. I read books like Iron John and Wild at Heart; I attended a men’s retreat and had men’s breakfast every Saturday. I was going to ignore my internal knowledge, I was going to conquer my dysphoria, and I was going to save my marriage. Instead I became withdrawn, disassociated from my body and interactions with others, and my already dysphoricly enhanced temper Hulked out every time my presentation of masculinity was questioned or threatened. I was miserable. I started self-medicating with phytoestrogens purchased over the internet and shipped from Thailand. In my alone time, which I had a lot of, I dressed and experimented with make-up and nail polish. I did whatever I had to ease the dysphoria so it would not destroy a marriage that was already on rough ground. And then everything went splat.
I was at home, in a dress, trying to ease the dysphoria before my wife came home so that we could have a nice hour together before we went to bed. I had started taking photographs as a way of getting the recognition I craved. I never did anything with the photos I just snapped them with my digital camera and stored them in an encrypted file on my computer. The photographs downloaded and camera equipment put away, I had just settled onto the couch to relax for half an hour when the door opened. My wife had come home early. She saw me. My whole sense of self splattered across us and our marriage. The decent into divorce escalated.
A year-plus later and I am rebuilding my life. This time, I am ignoring what everyone else thinks I am and I am rebuilding it as me. I am female. I always have been, despite how my body was designated. The dysphoria I feel is still present. I still have days where I cannot look in the mirror without crying and there are still aspects of my body I regard with disgust. Due to years of testosterone damage and some abusive mistreatment of my body I will never be free of the dysphoria. But with each change I make it eases, just a little. I’m happier now than I have ever been. I hope that each year sees this happiness grow. If you are privileged with never experiencing dysphoria you are lucky person and I envy you. You are beautiful beyond what you will ever realise. And all I ask of you is that you accept who I am in my search for my beauty and that you are patient when I refuse to believe your reassurances that I am.
- Tom Gabel announces he’s transgender: What is gender dysphoria? (cbsnews.com)
- Help! I Have A Uterus! (waywardgrace.wordpress.com)
Have you ever looked up the term gender dysphoria? Unless you have it, or are intimately connected to someone who does, I doubt it ever crossed your mind to look the term up. According to the medical and psychiatric community gender dysphoria is discontent with one’s biological sex and/or the gender one was assigned at birth. There are two major flaws with this statement resulting in the definition being such a large downplaying of the emotional chaos those diagnosed with the condition suffer it makes the degree holders look like they are purposefully ignoring the trauma of living with this condition.
The first flaw occurs with the definition’s use of the word discontent. Discontent is a dissatisfaction or restless unhappiness. This makes gender dysphoria sound like a wistful longing for what one would term better circumstances. The use of this word to describe the emotions associated with gender dysphoria is a belittling of the person who suffers it, it erases the magnitude of the condition. I do not experience a vague, discontented feeling with my physical self. I experience loathing, a raw, feral hatred of my physical self, from the size of my hands and feet to my hairline and jaw structure and, more loathed than anything, the penis and scrotum (bear in mind this is my experience with gender dysphoria and should not be considered a blanket assessment of all dysphoria, as with other conditions individuals can suffer dysphoria to lesser and greater degrees). Mere discontent cannot account for this intensity of emotion; it cannot explain why there are days, such as today, where my physical self is so loathsome to me that I cannot leave the house out of shame and disgust and the intense anxiety of having others see me. And I have felt this since the onset of puberty and the corresponding development of secondary sex characteristics. To call this discontent is a serious understatement.
This loathing of the physical is born out of a dissonance between the self-conception produced by the mind and the image reflected in the mirror. Our brains are hardwired to have a metal understanding of the self and produces a mental image of what the body looks like. To understand this, close your eyes and allow your mind to picture your body, that image is your self-conception. It is not a remembering of what you look like, but a mental construct of your physical appearance that enables you to function–to literally move in and interact with the world. None of us has a mental image that fully conforms to the actuality of our bodies, but the majority of people have an image that is close enough to the actual that there is no dissonance between the self-understanding and the actuality. I, and others who suffer gender dysphoria, do not have that genetic privilege. My self-conception is such that how I perceive myself to be and what is reflected back from the mirror are radically different. So radically different that I experience a type of self-perception dissonance. My mind cannot reconcile what it believes I look like with what it sees. On good days this only results in a disconnected, surreal (almost free-floating) feeling, as if the self and the body inhabit near-space but not a shared-space. On bad days this feeling is a near failure to recognize what I see as self, rather it is a complete other. This is dangerous. This is what leads so many gender dysphoric individuals to self-harm. The causing of pain and the letting of blood becomes a physical link that allows them to recognize their body as their body. Other times it results in self-punishing behaviors, either punishing the flesh for failing to conform properly or punishing the mind (alcohol, drugs, or beating oneself about the head) for failing to conceptualize properly. The emotional backlash can range from depression to mania to rage. Discontent is nowhere near an accurate description of these feelings.
The second fundamental flaw in this definition is the term biological sex. They use the term as though biological sex only consisted of genitals and secondary sex characteristics. The brain, however, is a biological component running a variety of physiological processes such as our senses, thoughts, and self-conceptualization. Thus, self-concept is also part of biological sex. Those who have a physical-self and self-concept free of dissonance, may not understand the important distinction between the physical and mental components. If they are aligned, it is difficult to tell that they are not the same. But for those of us who experience dissonance between them it is clear that they are different and thus should be considered separate aspects of biological sex.
I purpose gender dysphoria’s definition be altered to a dissonance between the outer, psychical manifestation of one’s sex and the mental self-concept of one’s sex that results in a constant mental strain as the person attempts to reconcile two, or more, contradicting perceptions of self. I would even go so far as to suggest dumping the term all together in favor of a more accurate term such as biologist and trans woman Julia Serano’s Gender Dissonance.
- 30 Day Trans* Challenge: Days 1 – 15 (caitlinsong.wordpress.com)
- European Parliment calls for WHO to stop classifying gender dysphoria as ‘mental illness’ (queerlandia.com)
- What are the advantages in sex reassignment surgery (wiki.answers.com)
- Regeneration: 30 Day Trans* Challenge. Days 16 – 30. (caitlinsong.wordpress.com)