How the anti-gender movement is bringing us closer to authoritarianism

An all-gender restroom in San Francisco.

By Judith Butler

In the United States, gender has been considered a relatively ordinary term. We are asked to check a box on a form, and most of us do so without giving it too much thought. But some of us don’t like checking the box and think there should be either many more boxes or perhaps none at all. The myriad, continuing debates about gender show that no one approach to defining or understanding it reigns. It’s no longer a mundane box to be checked on official forms.

The anti-gender ideology movement, however, treats the range of sometimes conflicting ideas about gender as a monolith, frightening in its power and reach.

The fear of “gender” allows existing powers — states, churches, political movements — to frighten people to come back into their ranks, to accept censorship and to externalize their fear and hatred onto vulnerable communities. Those powers not only appeal to existing fears that many working people have about the future of their work or the sanctity of their family life but also incite those fears, insisting, as it were, that people conveniently identify gender as the true cause of their feelings of anxiety and trepidation about the world.

The project of restoring the world to a phantasmatic time before gender promises a return to a patriarchal dream order that only a strong state can restore. The shoring up of state powers, including the courts, implicates the anti-gender movement in a broader authoritarian, even fascist project. We see the rolling back of progressive legislation and the targeting of sexual and gender minorities as dangers to society, as exemplifying the most destructive force in the world, in order to strip them of their fundamental rights, protections and freedoms.

Consider the allegation that “gender” — whatever it is — puts children at risk through programs such as reading books with queer characters cast as examples of indoctrination or seduction. The fear of children being harmed, the fear that the family, or one’s own family, will be destroyed, that “man” will be dismantled, including the men and man that some of us are, that a new totalitarianism is descending upon us, are all fears that are felt quite deeply by those who have committed themselves to the eradication of “gender” — the word, the concept, the academic field and the various social movements it has come to signify.

The resulting authoritarian restrictions on freedom abound, whether through establishing LGBTQ+-free zones in Poland or strangling progressive educational curricula in Florida that address gender freedom and sexuality in sex education. But no matter how intently authoritarian forces attempt to restrict freedoms, the fact that the categories of women and men shift historically and contextually is undeniable. New gender formations are part of history and reality. Gender is, in reality, minimally the rubric under which we consider changes in the way that men, women and other such categories have been understood.

As an educator, I am inclined to say to these people, “Let’s read some key texts in gender studies together and see what gender does and does not mean and whether the caricature holds up.” Reading is a precondition of democratic life, keeping debate and disagreement grounded and productive.

Sadly, such a strategy rarely works.

A woman in Switzerland once came up to me after a talk I gave and said, “I pray for you.” I asked why. She explained that the Scripture says that God created man and woman and that I, through my books, had denied the Scripture. She added that male and female are natural and that nature was God’s creation. I pointed out that nature admits of complexity and that the Bible itself is open to some differing interpretations, and she scoffed. I then asked if she had read my work, and she replied, “No! I would never read such a book!” I realized that reading a book on gender would be, for her, trafficking with the devil. Her view resonates with the demand to take books on gender out of the classroom and the fear that those who read such books are contaminated by them or subject to an ideological inculcation, even though those who seek to restrict these books have typically never read them.

To refuse gender is, sadly, to refuse to encounter the complexity that one finds in contemporary life across the world. The anti-gender movement opposes thought itself as a danger to society — fertile soil for the horrid collaboration of fascist passions with authoritarian regimes.

We need to take a stand against the anti-gender movement in the name of breathing and living free from the fear of violence.

Transnational coalitions should gather and mobilize everyone the anti-gender ideology movement has targeted. The internecine fights within the field must become dynamic and productive conversations and confrontations, however difficult, within an expansive movement dedicated to equality and justice. Coalitions are never easy, but where conflicts cannot be resolved, movements can still move ahead together with an eye focused on the common sources of oppression.

Whether or not people are assigned a gender at birth or assume one in time, they can really love being the gender that they are and reject any effort to disturb that pleasure. They seek to strut and celebrate, express themselves and communicate the reality of who they are. No one should take away that joy, as long as those people do not insist that their joy is the only possible one. Importantly, however, many endure suffering, ambivalence and disorientation within existing categories, especially the one to which they were assigned at birth. They can be genderqueer or trans, or something else, and they are seeking to live life as the body that makes sense to them and lets life be livable, if not joyous. Whatever else gender means, it surely names for some a felt sense of the body, in its surfaces and depths, a lived sense of being a body in the world in this way.

As much as someone might want to clutch a single idea of what it is to be a woman or a man, the historical reality defeats that project and makes matters worse by insisting on genders that have all along exceeded the binary alternatives. How we live that complexity, and how we let others live, thus becomes of paramount importance.

There is still much to be understood about gender as a structural problem in society, as an identity, as a field of study, as an enigmatic and highly invested term that circulates in ways that inspire some and terrify others. We have to keep thinking about what we mean by it and what others mean when they find themselves up in arms about the term.

Complete Article HERE!

The Lesbian Bed Death could be plaguing thousands of women

Lesbian Bed Death is a contraversial term used to describe gay couples’ sex lives

By

It may be 2024, but one controversial term from the 1980s is coming back from the grave.

Lesbian Bed Death is, simply put, the idea that lesbian couples have less sex.

It’s a sweeping generalisation of the gay community, but why has it gained traction?

‘Research by Blumstein & Schwartz in 1983 showed 47% of women in long term lesbian relationships (two plus years) reported having sex zero to one times per month. There was a sharp decline after two years,’ Miranda Christophers, psychosexual and relationship therapist for menopause platform Issviva tells Metro.co.uk.

Further studies including a literature review by Peplau & Fingerhut in 2007 found that lesbian couples have sex less frequently, on average, than other couple configurations.

Miranda also points to a recent 2021 study, by Chapman University in California, which found women in five-year relationships or longer have less frequent sex than their heterosexual counterparts.

About 43% of the coupled lesbian participants had sex zero to one times per month, while the findings for the heterosexual women was 16%, implying more straight women had more frequent sex.

There is research which suggests lesbian couples have less sex than heterosexual couples
There is research which suggests lesbian couples have less sex than heterosexual couples

While we certainly aren’t going to buy into the idea that all lesbian women have, and are content with, sexless relationships, Miranda explains why sex could die out.

‘Lesbian couples, but broadly speaking, anyone of any sexual orientation, do see a change in the frequency of sex over long term relationships,’ she adds.

‘Earlier on there is more sexual drive and exploration, regardless of gender identity – especially when you live together and experience that domesticity and familiarity.’

But why is this the case for lesbian women specifically?

Miranda says that hormonal changes can really impact the frequency with which women choose to have sex.

‘The hormonal fluctuations may play a big part, people have periods where they might feel more desire than others,’ she explains.

‘Studies have shown that responsive desire occurs more commonly in females than spontaneous desire, which is definitely something I see in my clinical work.

‘If you’ve got two people together who experience more responsive desire, they might be less inclined to have sex because they aren’t wanting to initiate.’

Miranda believes one of the reasons lesbian couples could have less sex is because of hormonal changes
Miranda believes one of the reasons lesbian couples could have less sex is because of hormonal changes

Emily Nagoski, in her book Come As You Are, estimates that around 75% of men and 15% of women experience spontaneous sexual desire, which is exactly what it suggests.

Meanwhile, 5% of men and 30% of women experience responsive desire, which is when arousal only happens after stimulation.

How to navigate responsive arousal:

Sex therapist Laura’s top tips for dealing with responsive arousal (and recognising when you actually want to have sex) are as follows:

  • Understand that there’s nothing wrong with you and that you’re normal.
  • Try different things to spark your sex drive. You have no desire for sex until you are in the process of receiving some physical stimulation so you need to find out what works for you.
  • Understand how you get turned on. The point is to find out if you notice any sign of sexual arousal in response to stimulation and when exactly it happens.
  • Practice orgasm breathing. It can really help to relax, increase sensitivity, and switch off the brain. This practice helps bring arousal and orgasm closer.
  • Work on external factors – if a person is not aroused by erotic thoughts or fantasies, some other factors can do their part – preparing an intimate setting or practicing with various erogenous zones, toys.

Everybody’s libido is different, so enjoy getting to know yourself without the pressure, and have fun doing it!

The other thing women experience which can wreak havoc on their hormones, and subsequently affect their sex drive, is the menopause.

‘The menopause affecting sex drive is definitely a thing. When women hit perimenopause they can notice changes in their sexual desire. It’s a really, really common presentation in the women I see,’ Miranda explains.

Some menopause symptoms that could impact your sex life are breast tenderness, low mood, worsening PMS, vaginal dryness and changes in discharge, thrush, BV, low libido, urinary infections, sexual dysfunction, fatigue, increased period frequency and insomnia – to name a few.

‘How women are feeling in themselves changes… body image changes,’ Miranda adds. ‘They may experience sexual discomfort, or they may be less sexual, there may be less sensitivity.

‘There may also be less lubrication or increased dryness and the vaginal tissue might thin and become more painful.

‘These sorts of things are obviously going to have an effect on [your sex life] because if sex isn’t feeling as enjoyable, or is feeling painful, then you are less inclined to want to do it.’

When you have two women experiencing these changes (assuming couples are of a similar age) this could in theory lead to lesbian women having less sex, Miranda explains, although there are plenty of women who still have sex despite the menopause and with HRT, hormones can be balanced for some women.

Ultimately lesbian bed death isn't applicable for a lot of lesbian couples and as long as a couple is happy with their sex life, the frequency of sex doesn't matter
Ultimately lesbian bed death isn’t applicable for a lot of lesbian couples and as long as a couple is happy with their sex life, the frequency of sex doesn’t matter

Why we should reject the Lesbian Bed Death

This ‘drop off’ of sexual intimacy certainly won’t be the case for all lesbian couples though. It’s also important to remember that our sex lives sit on a spectrum, according to Miranda.

Largely, Lesbian Bed Death should be a term taken with a pinch of salt – after all, to reduce lesbian women in long term relationships to cohabiters is plain wrong.

In fact, a study has shown that while lesbian women were found to have less frequent sex, the sex they did have was ‘more prolonged, intense, and orgasmic’, than those in heterosexual relationships.

The Chapman University study also found women in same-sex relationships were found to be more likely to experience orgasm at 85%, versus 66% in heterosexual relationships.

Lesbian women also had sex that lasted more than 30 minutes (72%), versus 48% for heterosexual women.

What areas did lesbian couples have more frequent sex in?

  • Oral sex: lesbian (53%), heterosexual (41%)
  • Deep kissing: lesbian (80%), heterosexual (71%)
  • Stimulation by hand: lesbian (90%), heterosexual (83%)
  • Use of sex toys in partnered sex: lesbian (62%), heterosexual (40%)
  • Discussed erotic fantasies: lesbian (44%), heterosexual (36%)

Percentages were higher for lesbians when it came to mood setting activities including using music, candles, saying ‘I love you’, scheduling time for sex and arranging romantic breaks.

Miranda also says that the implications of a death bed are pretty dire, when actually some lesbian couple’s sex lives may not suffer at all.

‘This concept of lesbian bed death, is it’s almost this idea sex is going to drop off completely,’ she explains. ‘It sounds like it’s going to meet an abrupt ending at some point, doesn’t it? I think that’s a complete misconception.’

She adds: ‘It’s a bit scare mongering. For some couples, if neither party is bothered, then less or no sex is not an issue – it’s an issue when one wants to have sex and the and the other doesn’t.

‘That’s also regardless of whether it’s a same sex couple or an opposite sex couple.’

While Miranda does see plenty of women struggling with a lack of desire, a lack of sex or intimacy but that’s because she only sees people who are struggling with their relationships in her line of work.

There are countless lesbian couples who aren’t experiencing Lesbian Bed Death and are have sex as and when they want.

‘I see both same sex and opposite relationships who are experiencing desire discrepancy so my observations are that desire, interest, frequency and enjoyment of sex is not determined by gender, sexuality or relationship configuration,’ Miranda says.

Complete Article HERE!

How to Explore Your Sexuality, according to Science

— Some researchers say that the standard definition of sexual orientation is incomplete—and offer a tool for expanding it.

By

Stacy Watnick: The first thing that I do with clients is I tell them that we’re going to go slow—because there are three things that most clients … do not talk about in therapy, and those are religion, politics and sex.

[CLIP: Intro music]

Kate Klein: There’s this, like, whole world underneath people’s clothing that no one talks about.

Sari van Anders: Our science, in some ways…, is…catching up with people’s existences.

Meghan McDonough: I’m Meghan McDonough, and you’re listening to Scientific American’s Science, Quickly. This is part one of a four-part Fascination on the science of pleasure. In this series, we’re asking what we can learn from those with marginalized experiences to get to the bottom of BDSM, find the female orgasm and illuminate asexuality. In this episode, we’ll discuss new ways to question your sexuality, according to science that draws from feminism and queer theory.

But first, let’s get real basic.

Stacy Watnick: Tell me, when I say the word sex or sexuality to you, what comes up?

McDonough: That’s Stacy Watnick, a clinical psychologist based in San Diego, California. She specializes in relationship issues and sexuality. She’s noticed certain patterns in her clients when she asks this question.

Watnick: First, surprise—that there’s such a range of experiences in their body and in their mind about it…. Frequently, I get some shame and discomfort. They’re not sure what words they’re supposed to use: “Are those bad words?”

A little lean forward…. they’re sort of excited and there’s some tension in wanting to tell me—or a little lean back because they’re not sure it’s safe.

McDonough: Stacy asks her clients if they’ve heard of gender and orientation. They talk about the words they know. And then she brings up the zine.

Zine is short for “magazine.” But zines are different from traditional magazines. They tend to be self-published and not typically what you’d find in an academic setting.

This particular zine invites readers on a “journey through the landscape of your sexuality.” The front cover features a drawing of five people on a path leading into the horizon. Each is holding a map labeled “SCT.” SCT stands for sexual configurations theory, a term coined by Sari van Anders, a gender, sex and sexuality researcher at Queen’s University in Ontario.

>Sari van Anders: I was doing some work about multipartnering and things like polyamory…, I was at a conference where there was … a session about asexuality…. And I started thinking about the way these two … identities claimed by different people might come together.

McDonough: Here’s Sari, the creator of this theory. She and her team created the zine as a more accessible offshoot of her 2015 academic paper on the topic.

Van Anders: It was the most exciting piece of work I’ve ever done. I’ve never really done work where it just felt like it had to come out, and it was sort of bubbling out of me.

I think we can maximize our pleasure when we understand what it is that we’re wanting, what the options are, who we are. We can think through some things that we might never have had prompts to do before.

McDonough: Oxford Languages defines sexual orientation as “a person’s identity in relation to the gender or genders to which they are typically attracted.” Sexual configurations theory asks: What if this sort of definition is incomplete?

Sari’s theory basically complicates the idea that sexual orientation is only based on gender. She built it on the existing academic literature and on what people shared about their sexualities.

Van Anders: And it was really important to me to include not just diverse sexualities and genders and people with diverse sexualities and genders but people with marginalized experiences, and so on …

McDonough: Such as people who are LGBTQ+, disabled, into kink or BDSM, asexual or non-monogamous.

Van Anders: Our science, in some ways, is, if anything, sort of, like, catching up with people’s existences…. I think many women know that, like, not all women who are attracted to men, maybe including themselves, that means they’re attracted to, like, penises or that’s the thing only that turns them on. And, and so there’s sort of an assumption that gender/sex sexuality, or what people typically call sexual orientation, is about, like, genital match-ups, like, “I have these genitals, and I’m attracted to people who have those genitals.” But really, like, we rarely see people’s genitals until we’ve already decided we’re attracted to them, right…. Usually there’s so much else going on.

McDonough: Sari uses the term “gender/sex” to mean features that are both socialized and biological and considers it to be just one aspect of sexual orientation.

>Van Anders: You know, it’s not always bodies; there’s also ways of being in the world or clothes, appearance, presentation, the way people talk, how someone treats you. And research on attraction is pretty clear that a lot of other things are rated pretty high up, like kindness or sense of humor or things like that.

McDonough: Sari refers to this as “sexual parameter n”—all the other things that make us attracted to a person.

The way she visualizes these aspects is through cone-shaped diagrams where people can pinpoint their preferences.

Aki Gormezano: As an example, you could think about the tornado for gender/sex sexuality…. So there’s a space on top where there’s a ring going around the outside that SCT calls the binary ring.

McDonough: This is Aki Gormezano, a sexuality researcher who did his Ph.D. with Sari at Queen’s. The ring he’s describing represents what most people know as the sexuality spectrum.

Gormezano: And then there’s a whole space beyond that, falling inside of the binary ring, completing that circle, where you’re not just thinking about women and men, you’re thinking about gender/sex-diverse folks who are occupying spaces outside of that binary ring.

McDonough: This is called the “challenge area.”

Gormezano: That circle I described is on the top, but then it moves all the way down to a point forming what kind of looks like a cone. And there’s a little meter ranging from zero to 100 on the far left of that, and that’s to indicate the strength of your attractions.

McDonough: In lay terms, if gender/sex was an important part of your attraction to people, you’d mark a place higher up on the tornado. If it wasn’t, you’d mark a place farther down. There are also tornadoes for partner number—one, multiple or none—as well as for sexual parametern, representing the other factors Sari mentioned, such as kindness and sense of humor.

Gormezano: Growing up, I was, like, pretty uncritical of my sexuality for the most part… Like I identified as straight by default. And a lot of my attractions, you know, as a cis boy at the time, or, like, now a cis man, were to cis women.

McDonough: In case you don’t know, “cis” here refers to cisgender, when a person’s gender identity matches their sex assigned at birth.

Gormezano: I had a point in high school where I realized … I did have attractions to people who were not cis girls or cis women…. I think I was just, like, confused and upset and didn’t really feel like it was something I could talk about. You know, especially as someone who played sports and was known as an athlete, where that was a big piece of my identity—like, I played soccer all the way through and still do…. I think, for me, the hardest part about realizing that I had interests and attractions that didn’t fit with being straight was that it challenged a lot of my identity around being a man or, like, wanting to be.

McDonough: Aki says that studying sexuality as an adult has helped him see that this isn’t a problem and that sexual orientation, identity and status don’t necessarily line up perfectly. Sexual configurations theory calls this “branched.”

Van Anders: Orientations have to do with, like, attractions, interests, arousals, desire [and] pleasure, and those might be different, or they might be the same. Like, you might really enjoy the thoughts or have fantasies about being with a man. And then when it comes to the actual sex you do, you find people of any gender are really enjoyable…. And status refers to, like, what you’re kind of actually doing, have done or will do…, who you’re actually with, for example.

McDonough: In a 27-country survey conducted by the market research company Ipsos in 2021, for example, 80 percent of self-identified heterosexual people reported that they were only attracted to the opposite sex, and 12 percent of them said they mostly were. Meanwhile 60 percent of self-identified lesbian and gay people said they were only attracted to the same sex, and 24 percent of them said they mostly were. These “branches” of sexuality can all be mapped on separate “tornado” diagrams. If you’re still struggling to picture them, you’re not alone. Between gender/sex, partner number, and other factors—plus identity, orientation and status—it’s a lot. But portraying sexuality as complex is also kind of the point.

McDonough (tape): To what extent do you think sexuality labels are limiting or expanding? If you could imagine your ideal world of how people conceive of sexuality, would everyone have a label?

Gormezano: I think when you just have identities and you just have labels, especially when identities and labels are really narrow…, you might not have the language to articulate the ways in which you don’t perfectly fit with that identity or label…. And I think the more people … who are able to understand the ways in which they might branch from their label or, like, perfectly coincide with it, the more open everyone will be around, you know, just like understanding that, like, around each identity is, like, a collection of people who might vary from that in different kinds of ways.

McDonough: Stacy, the therapist we heard from earlier, commonly meets clients who are working through their sexualities.

McDonough (tape): How do you help them kind of figure that out?

Watnick: We kind of try labels on like clothes…. I’m gonna try this sort of sweater on and see: Does that feel snuggly? Do I feel comfortable? Is there, like, a resonance in my body and in my mind and my heart and my genitals, all over me, that this feels true…? And much like the sweater I put on, I don’t have to wear it all the time…. There’s a very flexible return policy on this kind of content: if they decide they don’t want it; they don’t have to keep it. But we’re trying it on. Let’s see how it feels.

McDonough: Stacy first saw Sari speak at a virtual conference during the pandemic.

Watnick: And my whole brain lit up.

McDonough: The two of them have since formed a working group to bring sexual configurations theory into more clinical settings.

Van Anders: Those of us with marginalized or minoritized or oppressed genders, sexes or sexualities are often not given the tools from science or scholarship to make sense of ourselves. And so this can be helpful in that way. But also people who are majorities…, our culture tells everyone…, you’re just a cisgender man; that’s that; there’s nothing more complex; the complexity is for, you know, the other “complicated,” quote, unquote, people. But our research finds that the majorities actually have a lot of complexity and often have had even less prompt to think about it.

McDonough (tape): I’m wondering if you’ve had any pushback from the scientific community or otherwise?

Van Anders: We get a fair bit of skepticism from academics that what people might call laypeople, just you, people on the street, could actually do SCT diagrams because they are a bit more complex than “What is your attraction…?”…. So we sometimes get people who say, “This is pretty hard” or “I’m kind of confused.” And then we’re like, “Okay, can you describe yourself?” And then we look at the dot, and it matches. So people are actually able to do it anyway.

Van Anders: And we sometimes get pushback, too, from majorities who get, like, a little bit angry, who are like, “Okay, well, here, I can locate myself, but, like, I don’t believe in all these other locations….” You know, they’re usually seeing questions that have heterosexual first if there’s a checklist. And here it’s, like, you know, if you’re interested in women, that’s just one little dot in this whole diagram, and that can be a bit disorienting for people who are used to being with the center.

McDonough: Sari thinks that accounting for this complexity is not only helpful for individuals but also for future scientific research.

Van Anders: People sometimes forget that every measure we use is sort of telling a story about what the world is…. They’re kind of almost like a sieve that you sieve the world through. And depending on what that sieve looks like—whether it’s SCT, whether it’s a one-word question with a checkbox or answer or something—is going to let kind of different kinds of things through…. What is empirical in science is to try to measure the world as it is.

Complete Article HERE!

Let’s Talk About Sex

— The Science, the Script, the Human Right

Why do we do ’it,’ fundamentally—have sex? Sex researchers, locally and abroad, are trying to drive home that it’s about a basic human right: pleasure.

By and

Elbow-to-elbow, Minnesotans are filling up a large side room in Fulton Brewery on a Tuesday night to listen to three experts talk about sex.

Drifting through the crowd, eyeballing the room for an unclaimed seat, one could feel awkward retreating to the bar, straining to hear the three Ph.D.s as they peppered the hour-long sex talk with research- and experience-backed wisdom: about how a low libido isn’t necessarily a problem if it doesn’t bother you, about how sex doesn’t need to involve penetration, about the false idea that heterosexual women have a smaller sexual appetite than men.

“Who ordered food?” University of Minnesota sex researcher Dr. Kristen Mark asked as a hot little sandwich emerged from the kitchen. Some giggled.

The vibe at November’s “Sex Science Happy Hour” felt progressive, even perky.

Stacked on a table beside Mark were copies of “Desire: An Inclusive Guide to Navigating Libido Differences in Relationships.” Mark described the book, released in August, as radical for its wide parameters around sex: not just between heterosexual, cisgender men and women, and not only within “normative” relationship structures.

She and the co-authors of “Desire”—Dr. Lauren Fogel Mersy, who owns a private practice in Minneapolis, and Dr. Jennifer Vencill, of Mayo Clinic in Rochester—made the happy hour feel as though we were delicately cracking through a layer of widely agreed-upon silence. The topic was unevenness, when one partner wants more sex. Such a discrepancy is a given, they agreed. It’s a feature, not a bug. When the bimonthly forum reconvenes in March—again with Mark, again at a brewery—the topic will be masturbation. (You can sign up and find more information here.)

Is it awkward? Attendance seems to declare, “I have sex! Or want to!” Which is generally unsurprising yet somehow close to taboo. It’s refreshing, too, because aren’t we all, culturally and societally, over that puritanical type of embarrassment? Perhaps. Perhaps not really.

“I know how interested the public is in sexual and gender science,” Mark says, explaining by email her inspiration for launching the happy hours. In September 2021, the first featured well-known sex columnist Dan Savage at St. Paul’s BlackStack brewery. “I also know how inaccessible accurate information about sexual health can be to the public and how difficult it is for some people to talk about it in a comfortable way.”

The past few years, reports have been flying that Americans—especially young Americans—aren’t having as much sex. The so-called “sex recession” may amount to “one-time reactions to all the upheavals of the past few years,” suggests the Institute for Family Studies. The year of 2020 was, after all, unprecedented. In 2021’s General Social Survey, which polls American adults, 26% of respondents said they had not had sex in the past 12 months, which figured into a pattern of decline: In 2010, 21% of respondents had not had sex in the last year. In 2000, that number was closer to 18%. In 2022, we saw a slight rebound. Still, Americans seem to be having less sex than they were when the survey started three decades ago. (The survey has its limits, as pointed out in a 2020 study published through the American Medical Association. It’s subject to “response and reporting bias,” for instance, and with “sexual activity” left undefined, respondents had to interpret what counted.)

Why the dip? Researchers have flagged many reasons. Millennials and Gen Z are getting into relationships later, and living single may mean less sex. There are also digital distractions thanks to social media.

Sex will never not be a hot topic. And with reports of a modern-day “loneliness” epidemic, the media has, in some cases, treated the decline in reported sex with concern. Sex, after all, comes with a range of benefits. In the context of relationships, the experts at the Fulton event, on the other hand, framed frequency of sexual activity in neutral terms. On the individual level, not having sex does not have to raise any alarms, they said. Nothing is wrong if nothing is wrong.

Illustration by Lisa Seitz

Presenting these Sex Science Happy Hours is the University of Minnesota’s Eli Coleman Institute for Sexual and Gender Health. Minnesotans may not realize the institute is a big deal in sex research. “It’s world-renowned,” says Mark, who is director of education at the institute. Maybe because of Minnesotans’ humble nature, she says, “people here don’t know we exist. We have this amazing institution. I’ve always been aware of this place that is so well-known nationally and internationally but not locally.” Readers likely know the Kinsey Institute at Indiana University for its headline-grabbing decades of sex research, but the U of M’s institute is equally prestigious and a rising star in gender studies and clinical access.

Bringing some of that reputation to the community, Mark modeled the happy hours after other casual, educational hangouts—Suds n’ Science, Brainy Brews. “Breweries are notorious for having a laid-back atmosphere. That’s what is most important about this.” 

At one point, an attendee took the mic to ask about consensual non-monogamy. With partners openly dating multiple people, what happens when a newcomer begins to enjoy a “honeymoon” phase and starts soaking up the sexual attention? (One answer: Those who have been in the relationships longer can learn to cultivate “responsive” desire, as opposed to “spontaneous.”) Other audience questions came up anonymously, on notecards.

Some takeaways from that night:

  • Assuming a common “sexual staircase” exists, along which everybody moves up the same graduating levels of intimacy—with penetration, perhaps, inevitably at the top—may trip up the many who “have a different pathway to pleasure.” 
  • In relationships, libidos will likely never match. The notion that one partner—typically the one with a lower sex drive—needs “fixing” or is “the problem” isn’t fair.
  • Whereas “spontaneous” desire stirs up seemingly at random, “responsive” desire depends more on stimuli and context. Sometimes we exemplify one more than the other.
  • A study released last year found women’s desire appeared to have more ups and downs throughout their lives, but men and women have similar desire fluctuations throughout the week. So, the notion that women generally have lower sex drives than men? It doesn’t hold up.
  • Research has shown that some approaching retirement are having the most satisfying sex of their lives. Hormones are not the end-all, be-all.

Ultimately, sex is personal. Within the bounds of consent, you are your own authority on what feels good. But for those who have felt stifled by dominant “scripts”—which may reduce sex to what’s seen in the media, or what’s described by parents and friends—there can be liberation in taking sexual pleasure as a fundamental right.

Illustration by Lisa Seitz

The Right to Sexual Pleasure

Why do we do “it,” fundamentally—have sex? Because it feels good.

Sex reduces pain, relieves stress, improves sleep, lowers blood pressure, and strengthens heart health, according to multiple medically reviewed studies. And it’s enjoyable.

“That’s what it comes down to: Sex gives us pleasure,” Mark says.

This sex-positive focus is emerging as a popular way to think about the universal and natural act. Instead of focusing on pregnancy prevention, consensual concerns, and other “negatives” around sex, researchers and others are working to recognize and enhance the benefits.

Mark and her colleagues say sexual pleasure is so important that it should be considered a human right, something along the lines of the right to a fair trial, free speech, and freedom from torture.

Pleasure is a fundamental part of sexual response, which happens in four phases and is called the “sexual cycle,” as coined in 1966 by researchers at the Kinsey Institute.

The first phase is excitement. The second is a continuation and intensity of first-phase changes—a faster heartbeat, heavier breathing, increased blood flow to sexual organs. Phase three is the orgasm stage, a series of intense muscle contractions. Then breathing calms, the sexual organs return to their original size and color, and resolution is reached.

This linear, four-stage model revolutionized sexual research for decades, but since then, “we’ve learned much more,” Mark says. In fact, the four-phase order is not always accurate: Not every sex act leads to orgasm, some people have sex without feeling any excitement, and others have multiple orgasms in a row and don’t reach resolution.

Sex therapist Helen Singer Kaplan added the concept of “desire” to the cycle in the late 1970s, arguing that humans need to be “in the mood” to get aroused and have an orgasm. She also emphasized the potential emotional impact of sex.

About two decades ago, during the rise of post-modern and non-linear thinking, sex researcher Rosemary Basson introduced the circular sexual response model. She posited that humans have sex for multiple reasons, not just excitement.

As the research on human sexuality continues to expand to include gender norms and societal perceptions, Dr. Annelise Swigert, an obstetrician and gynecologist at Southdale ObGyn, adds that good sex needs to involve feelings of safety—and, obviously, consent. For instance, maybe contraceptives free you from worry about pregnancy or sexually transmitted diseases.

“You should be able to enjoy sex, however you define ‘pleasurable,’” Swigert says. She adds, “Sex should not be painful.” That’s a concern many menopausal and post-menopausal women have.

By reframing sexual pleasure as a human right, Mark says, her work as a sex educator becomes about creating a common ground. “There’s an assumption that when you say, ‘sex education,’ you’re teaching kids how to have sex. That’s not it at all. Actually, we see strong support for sex education that focuses on pleasure”—whether that means self-stimulation, oral sex, vaginal sex, or some other method. “It’s doing a good job with community building. When educators learn about the pleasure, they usually buy in.”

She adds, “There has been so little funding poured into understanding the physiology of human sexual pleasure—another issue that is totally related to people’s lack of comfort talking about it or seeing it as important—but that is changing.”

And that’s something else we feel good about.

Illustration by Lisa Seitz

Sex Survey Results

According to the National Survey of Sexual Health and Behavior:

  • Men and women both were likely to report sexual satisfaction if they also reported frequent kissing and cuddling, sexual caressing by the partner, higher sexual functioning, and if they had sex more frequently. On the other hand, for men, having had more sex partners in their lifetime was a predictor of less sexual satisfaction.
  • Frequent kissing or cuddling predicted happiness in the relationship for men but not for women. Both men and women reported more happiness the longer they had been together.
  • Over 50% of respondents ages 18-24 indicated that their most recent sexual partner was a casual or dating partner. For all other age groups, the majority of study participants indicated that their most recent sexual partner was a relationship partner.
  • 28% of Americans over age 45 report they had sexual intercourse once a week or more in the last six months, and 40% report having intercourse at least once a month. More than one in five Americans over age 45 (22%) say they engage in self-stimulation at least once a week.
  • For women aged 50 and older, older age is related to a decline in all sexual behaviors: 5% per year of age for penile-vaginal intercourse; 7% per year of age receiving or giving oral sex.
  • About 85% of men report that their partner had an orgasm at the most recent sexual event; this compares to the 64% of women who report having had an orgasm at their most recent sexual event.
  • Men are more likely to orgasm when sex includes vaginal intercourse; women are more likely to orgasm when they engage in a variety of sex acts and when oral sex or vaginal intercourse is included.
  • Women are much more likely to be nearly always or always orgasmic when alone than with a partner. However, among women currently in a partnered relationship, 62% say they are very satisfied with the frequency/consistency of orgasm.

A note about the survey: The National Survey of Sexual Health and Behavior (NSSHB) is the largest nationally representative probability survey focused on understanding sex in the United States. It is an ongoing multi-wave study with data collected in 2009, 2012, 2013, 2014, 2015, 2016, and 2018. More than 20,000 people between the ages of 14 and 102 have participated in the NSSHB.

Complete Article HERE!

A Bird Sighting Just Reaffirmed That Nature Is Queer

— The half-male half-female Green Honeycreeper joins the ranks of genderqueer lionesses, the “Leaping Lesbian Lizard,” and other “drag queens in the sky.”

By Ananya Singh

Hamish Spencer, zoologist and Distinguished Professor at the University of Otago, was on holiday in Colombia when ornithologist John Murillo drew his attention to a striking bird at a bird-feeding station in a nature reserve. Save for a few feathers here and there, this Green Honeycreeper seemed to be neatly divided down its middle with brilliant blue plumage – resembling males of the species – on its right side, and green plumage – observed in females – on its left. The two watched this bird between the end of 2021 and mid-2023, observing its behavior in relation to other members of its species. As their report notes, this bird is only the second example of “bilateral gynandromorphism” in this species – a trait where animals present with both male and female characteristics in species that usually have distinct sexes.

This “extremely rare,” half-male and half-female bird soon made headlines. After all, it was the first record of this phenomenon in this species in over a 100 years. But this sighting also reiterated what some scientists have long been pointing to – that our understanding of sex as a biological binary of male and female may, in fact, be a simplistic reduction of a far more complex reality.

“Many birdwatchers could go their whole lives and not see a bilateral gynandromorph in any species of bird,” Spencer said in a statement. While considered rare, this trait has previously been observed in spiders, bees, butterflies, lizards, and stick insects among others. Scientists have also found these seemingly gender binary-defying individuals in other bird species, such as the northern cardinal (a non-binary icon, according to X) and the rose-breasted grosbeak. The northern cardinal even inspired Pattie Gonia, an environmental drag activist, to create a look based on it. “We see queerness and gender queerness demonstrated in birds like the [chimera] cardinal so vividly… Birds are drag queens in the sky,” Gonia told Audobon Magazine.

In its most simplistic form, sex in humans seems to hinge upon the presence or absence of the Y chromosome, which determines the reproductive organs one possesses. Sex, according to this understanding, casts individuals as either male or female and is one of the foundational pillars upon which our society has been constructed – prescribing roles, granting opportunities, and determining whose rights are championed and whose sidelined. But several scientists have pointed out that sex as a binary is false. Arthur Arnold, a biologist at the University of California, Los Angeles, told Scientific American in 2018, “The main problem with a strong dichotomy is that there are intermediate cases that push the limits and ask us to figure out exactly where the dividing line is between males and females… And that’s often a very difficult problem, because sex can be defined a number of ways.” That is, sex in humans (as in animals) is far more complex.

Agustín Fuentes, a professor of anthropology at Princeton University, pointed to emerging research data that shows how binary explanations of human sex “are either wholly incorrect or substantially incomplete.” Biology has been wielded as a tool to exclude queer people. Fuentes writes, “Given what we know about biology across animals and in humans, efforts to represent human sex as binary based solely on what gametes one produces are not about biology but are about trying to restrict who counts as a full human in society.”

Look to the natural world and countless examples emerge to challenge the fallacies around sex, gender and sexuality. These examples call into question what humans have long considered “natural.” It is an idea inherent in the field of queer ecology that draws upon the ecofeminist movement and expands it beyond binary thinking, instead championing a more fluid and diverse understanding of the world, and our relationship with it. Nature, as countless species show, is queer.

Take the clownfish, for instance. They live in groups where only two – the dominant male and female are mates. When the female dies, the male changes its sex to become female before selecting the next male from the group to become its mate. Male bearded dragons, meanwhile, reverse their sex under warm temperatures to become female while still within the egg. Banana slugs are “simultaneous hermaphrodites” – they possess and use both their male and female reproductive organs to mate with a partner or even themselves. In Botswana, five gender-queer lionesses alarmed scientists when they grew a mane and developed male-like behaviors, including a deeper roar and mounting other females. Then there is the New Mexico lizard, which is a species that entirely comprises females. They mate, lay eggs and reproduce like others. According to scientists, this is a form of asexual reproduction known as parthenogenesis. Just like the “non-binary” cardinal, this lizard – also referred to as “Leaping Lesbian Lizard,” also became a queer icon, inspiring not only art, but even a Pokémon and the name of a college frisbee team.

A key way in which nature challenges the heterosexual ideal is through the sheer prevalence of same-sex behavior. Homosexuality, reports say, has been documented in 1500 species – from dolphins and giraffes to penguins and starfish. It’s ironic when viewed historically, where the supposed absence of homosexuality in animals has been used time and again to fuel homophobia and deem homosexuality a “crime against nature” itself. The emperor penguin, for instance, was lauded by American conservatives as upholding traditional family values after a film depicted them in monogamous relationships. Penguins, however, may be socially monogamous, but aren’t so sexually, Eliot Schrefer, author of “Queer Ducks (and Other Animals): The Natural World of Animal Sexuality,” wrote in The Washington Post. Some may even be bisexual, Schrefer noted. Just last year, a pair of male penguins successfully fostered an egg at the Rosamund Gifford Zoo in New York, while in 2019, another pair of male penguins at the Berlin zoo co-parented an abandoned egg after having attempted to hatch stones and even a dead fish.

Same-sex behavior across species also challenges the prevailing notion that sex in the natural world only occurs for the goal of reproduction. Instead, there are many reasons for same-sex behavior – from building social bonds and resolving conflict to simply gaining pleasure. Recently, a lot more research has emerged on same-sex relationships in nature, perhaps due to changing gender norms. In the past, observations of same-sex behavior had scientists either decrying it as “depravity” or avoiding publishing findings, due to their own biases or to prevent disapproval from the scientific community, noted Schrefer.

As Ingrid Bååth wrote in Climate Culture, “Not only does our understanding of nature become the baseline for what we believe to be natural, but also what we believe to be moral or good behaviour… We interpret nature based on our inherent biases and use our biased understanding of nature to defend and justify those societal biases we have.”

These biases stem from predominantly Western notions of gender and sexuality that have been imposed upon the human and nonhuman worlds, Willow Defebaugh noted in Atmos. It creates dualities of “opposing” categories – pitting humans against nature, man against woman – separating one from the other in a power hierarchy. “Binary thinking, in any form, is rooted in a Western colonial view of the world in which one must always be subjugated by the other,” Katy Constantinides wrote for Climate Policy Lab.

A queer ecological framework, on the other hand, shows us that there is no one way to be masculine or feminine and that these categories may not exist in nature as we know it. It positions humans as a part of nature rather than distinct from it, leveling the power dynamics from an extractive to a community-oriented one. Nature is fluid, queer, and resists categorization as per human cultural perceptions and biases. As queer ecologists point out, acknowledging that may be the first step to repairing our relationship with the natural – as well as human – world.

Complete Article HERE!

The third step is supporting

— Taking the child’s lead during gender identity exploration

Following the child’s lead is key as they explore their gender identity, experts say.

Being supported is critical as children and adolescents explore their identity. It is the key to avoiding worsening mental health outcomes, research indicates.

By Christine Dalgleish

Being supported is of the utmost importance for children and adolescents exploring their gender identity.

It is the key to avoiding worsening mental health outcomes, research indicates.

A group of local healthcare providers and doctors, Physicians for Diversity & Inclusion, have come together to stand with families of gender diverse children and gender diverse members of the community.

Dr. Ingrid Cosio, whose practice includes time spent at the Northern Gender Clinic in Prince George each week, provides specialized care to transgender and gender diverse persons living in the Northern Health region.

Only about 25 per cent of those exploring their gender identity before puberty go on to take the journey to transition and identify as trans, Cosio said.

“That gender diversity group who is exploring is much bigger compared to the group who ultimately, after puberty, identify as gender incongruent,” Cosio said. “But all the more important is that exploration piece be supported so they can figure that out.”

The key is to follow the child’s lead.

“If the child would like to try different clothing, a different pronoun, a different name or nickname, to see what that feels like then that’s great,” Cosio said. “I think that’s really important because it’s part of that reflection/exploration that is so key. So really it’s about observing them, creating a space where they’ll hopefully tell you if they want to explore.”

Parents can invite their child to talk about it if they would like to change things, Cosio added.

“I have some young folks who were assigned male at birth, they identify as female since they were two years old but want to keep their very typically masculine name – and they don’t want to change that and that’s totally fine,” Cosio said. “That’s what I mean about following the child’s lead – it’s not like ‘well, now you have to change your name’ – no, it’s like ‘what are you comfortable with?’ So I think there’s a lot of misinformation about children being told or being convinced they need to change pronouns or do this or do that. The key is taking the child’s lead and supporting them along that path to do that exploration because only they can do that.”

Support and love for the child no matter what, Cosio said, is the biggest part people can play.

Sexual orientation and gender identity (SOGI) programs in place in local schools helps educators make schools inclusive and safe for students of all sexual orientations and gender identities. At school, students’ gender does not limit their interests and opportunities, and their sexual orientation and how they understand and express their gender are welcomed without discrimination.

But if parents want to connect with the school, Cosio said, that might be a good idea if there are issues.

“This is something I would see 15 years ago for sure, much, much less now, but do go have a meeting with the school and talk about the goals and how to support your kid,” Cosio said. “That’s the main message.”

Gender diverse children and youth who received medical gender-affirming care over one year experienced 60 per cent lower odds of depression and 73 per cent lower odds of suicidality.

Gender diverse children and youth with supportive parents compared to those with somewhat or non-supportive parents have reduced rates of depression from 75 per cent to 23 per cent, reduced rates of suicidal ideation from 70 per cent to 34 per cent and reduced rates of suicide attempts from 57 per cent to four per cent.

Research has consistently shown very low rates of gender diverse children and youth de-transitioning after social and or medical transitioning, Cosio added.

For reliable and accurate information about gender identity, visit the BC Children’s Hospital gender resource page.

Complete Article HERE!

FIND PART 1 OF THIS SERIES HERE!

FIND PART 2 OF THIS SERIES HERE!

The second step is learning

— Distinguishing gender identity and sexual orientation

The Gender Unicorn illustration explains the difference between sexual orientation and gender identity.

Sexual orientation and gender identity are hot topics that bring much controversy and misinformation with them, especially when it comes to youth. Dr. Cosio, Prince George physician, explains the difference.

By Christine Dalgleish

Sexual orientation and gender identity are hot topics that bring much controversy and misinformation with them, especially when it comes to young people.

A group of local healthcare providers and doctors, Physicians for Diversity & Inclusion, have come together to stand with families of gender diverse children and gender diverse members of the community.

Dr. Ingrid Cosio, whose practice includes time spent at the Northern Gender Clinic in Prince George each week, provides specialized care to transgender and gender diverse persons living in the Northern Health region.

Cosio referred to the www.transstudent.org online tool called The Gender Unicorn to explain basic terms used when it comes to explaining the difference between gender and sexuality.

“So gender identity is what’s in the brain, in the sense that this is how you feel on the inside – your gender,” Cosio said. “So there is female, male, other. So you can have some of one – it doesn’t mean you’re less of the other.”

Gender expression is how you are presenting yourself, which includes feminine, masculine or other.

“You can feel male even though you were assigned female at birth but not feel safe to express it in any way,” Cosio said. “Or you could fully express that by cutting your hair and doing things that are stereotypically considered more masculine. So that’s your expression piece and that’s what other people are going to see when they look at you. So that’s very different than what’s going on in your thoughts in your brain.”

Sex assigned at birth are your chromosomes and what parts you are born with, Cosio explained.

Who you are physically attracted to are totally separate from gender identity. Sometimes these are divided into physical attraction and emotional attraction.

“So you can have any combination, so that means if a person is gender diverse, it doesn’t mean they are gay and a lot of people make that mistake,” Cosio said.

Cosio often finds those who identify as gender diverse, where things aren’t put in boxes so much, are pan-sexual which means they are attracted to the person, no matter what gender they are or what parts they have.

“It’s really about the connection they make with a person,” Cosio said.

For reliable and accurate information about gender identity, visit the BC Children’s Hospital gender resource page.

Complete Article HERE!

FIND PART 1 OF THIS SERIES HERE!

The first step is talking: how kids can safely explore gender identity

— “Going to talk to your doc doesn’t mean you’re expecting to have a treatment or some sort of solution. It’s a start of the discussion.”

It’s important to know children and adolescents will explore their identity and it’s a normal part of growing up.

By Christine Dalgleish

It’s important to know children and adolescents will explore their identity and it’s a normal part of growing up.

It’s not just about gender identity exploration but also what values are held dear, what kind of person they would like to be and it’s important to create a safe space for that exploration to occur.

A group of local healthcare providers and doctors, Physicians for Diversity & Inclusion, have come together to stand with families of gender diverse children and gender diverse members of the community.

Dr. Ingrid Cosio, whose practice includes time spent at the Northern Gender Clinic in Prince George each week, provides specialized care to transgender and gender diverse persons living in the Northern Health region.

Cosio offers some guidance during those first steps taken toward getting more information for a child talking about their gender identity.

“Any time is an OK time to bring it up,” Cosio said. “Going to talk to your doc doesn’t mean you’re expecting to have a treatment or some sort of solution. It’s a start of the discussion. Just like it would be for anything a patient is struggling with or has questions about. The ideal is that your primary care home – whether that’s a family physician or nurse practitioner – offers a safe place that you can go and talk about some feelings you’re having and have a chat about that. Even knowing that’s the starting point is so important and knowing you can come back if things are getting more difficult or you just want to follow up and talk some more.”

Knowing that identity exploration is normal and having a safe space to do that at the doctor’s office, at home and at school is the most important thing, Cosio said.

“Creation of the safe space at the doctor’s office where a patient can come and talk about things is super important,” Cosio said. “That they have a place to come – because some may not have that safe space – if they are coming with their parents, hopefully that means that there is some support to go get some questions answered and talk about it – so hopefully that’s already there. But the message for that first visit is that identity exploration in childhood and adolescents is totally normal, whether it’s gender, sexuality, just figuring out what your core values are, what’s important to you and what kind of person you want to be. And same goes for things like ‘the gender people assume I am doesn’t seem to fit.’ To think about that, to talk about that, so that’s where the whole exploration piece – and for the family and the child to know – that this is normal and we can just take their lead and support them.”

Having that safe space at home and at school is critically important, Cosio added.

“That’s where they can do that exploration,” Cosio said. “They can, so to speak, try on identities that they feel fit them better and to know that they are going to be accepted and loved no matter where they end up and would continue throughout that process.”

Feeling supported and safe while exploring their identity is essential for good mental health, Cosio added.

Gathering information from a patient is an important part of the job for a healthcare provider.

“Just letting them tell their story and talk about their experience and not necessarily guiding that but just seeing the important things they bring up, what are the questions, what are the fears and what their context is – who is in the home, things they like to do, what are the real successes that make them feel awesome, and what are some of the challenges they have. So the experience and the context are the two key pieces of understanding what’s really going on for the young patient.”

Cosio added it’s also important to ask about when they started thinking about this, how it has been making them feel, if it’s affecting their day-to-day life and  has it affected their mood? Are there other more pressing concerns like depression, anxiety or thoughts of self-harm or suicide?

“We want to be screening for that because it can be super dangerous,” Cosio said. “And if we don’t ask the question, they might not bring it up. And we don’t want to miss the opportunity where we could put in a safety plan or be aware of how at risk they are. And also are there any hopes or expectations of how, as their primary care provider, we can help other than listening and providing support.”

Those are the issues a first visit to the family practitioner will address.

The Prince George Public Library, in partnership with the Northern Gender Clinic, provides excellent resources, including gender workbooks, and novels with gender diverse characters going through similar journeys.

For reliable and accurate information about gender identity, visit the BC Children’s Hospital gender resource page.

Complete Article HERE!

To Understand Sex

— We Need to Ask the Right Questions

The answer to the question of how many sexes exist differs depending on the context

By Charles Roseman, Cara Ocobock

Sex is one of the major cultural and political fault lines of our time. Legislation aimed at regulating who may participate in different arenas of society, including girls’ and women’s sports, is being passed with some regularity. These legislative efforts tend not only to conflate sex and gender but also to jumble up biological traits such as hormone levels with behavioral/performance features such as sprint speed or jump height. Disputes arise in part from confusion and disagreement over what is meant by “sex.”

Within academia, disagreements about sex recently came to a head when the American Anthropological Association (AAA), the world’s largest professional organization for anthropologists, and the Canadian Anthropology Society (CASCA) removed a panel discussion entitled “Let’s Talk about Sex Baby: Why Biological Sex Remains a Necessary Analytic Category in Anthropology” from their upcoming annual meeting. The panel was submitted for review and initially accepted in mid-July. It was then removed in late September, following concerns in the anthropological community that the panel conveyed antitransgender sentiment and decrepit ways of thinking about human variation.

Both among the general public and in academia, the core argument boils down to the question of how many sexes exist. The tricky thing is that the answer to this question differs depending on the context. One perfectly accurate response is: “To a first approximation, zero.” The vast majority of life-forms—including bacteria and archaea—do not reproduce sexually. But if the question concerned the number of animal sexes present in a given tide pool or backyard garden, the answer would need to account for organisms that switch sexes, sometimes mate with themselves or switch back and forth between sexual and asexual reproduction. When we ask, “How many sexes are there in humans?” we can confidently answer “two,” right? Many people think sex should be defined by a strict gamete binary in which a person’s sex is determined by whether their body produces or could produce eggs or sperm. But when you are out and about in the human social world, are you checking everyone’s gametes? And what of the substantial number of people who do not produce or carry gametes?

We think the ongoing discussion about sex might benefit from a fundamental change in approach by turning the question around such that we ask, “If ‘sex’ is the answer, what was the question?”

The value of this approach becomes clear when you consider the long-running debate in biology over how to define species. One definition, the biological species concept, posits that species are groups of actually or potentially interbreeding organisms capable of producing fertile offspring. It is not universally applicable because, as noted earlier, most organisms do not reproduce sexually. It does, however, provide a framework for asking questions about how sexually reproducing organisms can evolve ways to avoid mating with organisms distinct enough that their offspring’s survivability or fertility would be compromised. This framework has led to a bounty of work demonstrating that speciation in organisms living in the same area is rare and that physical separation among groups appears to be a key component of evolving reproductive barriers.

We can extend this “ask questions first” framework to concepts about sex. When it comes to sexually reproducing organisms, several classes of questions fit nicely into a binary view of sex. Others do not. 

Binaries are indispensable when asking evolutionary questions about many sexually reproducing organisms. Sometimes the questions asked rely on a strict binary because that is the nature of the relevant existing data—for instance, data from historical and contemporary demographic reports. We have to appeal to a multiplicity of binaries, however, because sexual reproduction has evolved many times and in many different ways across the living world. Reproductive capacities in birds and mammals largely involve inheritance of different combinations of sex chromosomes, whereas in many reptiles, sex is determined based on environmental cues such as temperature.

Binaries start to fail us once we move into questions about how organisms live out their lives. This can be seen in the example of transgender athletes. Arguments revolving around including or excluding trans athletes often rest on notions of strict binary differences in hormone type and concentration that associate female individuals with estrogen and male ones with testosterone. This assumes testosterone is at the root of athletic performance. These hormones do not hew to a strict binary, however. Female and male people need both estrogen and testosterone to function, and they overlap in their hormone concentrations. If we are interested in how estrogen and testosterone affect athletic performance, then we need to examine these respective hormone levels and how they correlate with athletic outcomes. We cannot rely on gross average differences between the sexes as evidence for differential athletic success. Adherence to a sex binary can lead us astray in this domain of inquiry.

Further problems arise when we compare humans to other species. Some organisms are incapable of reproducing. Some that are capable may end up not reproducing. Others may alternate between reproducing asexually and sexually, and still others may switch sexes. Such organisms provide fascinating insights into the diversity of life. But when we refer to clown fish changing sex to emphasize the diversity of ways in which sexual beings move through the world, we risk losing sight of the issues of consent, autonomy, well-being and self-determination that form the bedrock of all dimensions of human health, sexual or otherwise.

As scientists who study evolutionary genetics and human physiological responses to extreme environments, we have a strong interest in understanding the varied presentations of features that we think of as being related to sex. The questions we ask about sex in our research are different from those used in a health context, such as practicing gender-affirming care through erectile dysfunction medication or pubertal hormones. Scientists like us would do well to embrace intellectual humility and listen carefully before deciding that any one definition of sex is useful for understanding the living world.

So, if “sex” is the answer, what is the question? This is not so clear, and we have no warrant to make authoritative declarations on this issue from a scientific standpoint that is uninformed by ethical, moral or social considerations. We are in good company here because sex encompasses such a range of questions that we doubt any one medical, scientific or humanistic practitioner would be able to come up with a question that encompasses all of the ways in which humans are affected by sex, however it is construed.

Complete Article HERE!

What Does It Mean To Be Nonbinary?

— Being nonbinary means not identifying solely (or at all) with being male or female

For a long time, Western society thought of sex and gender as a binary: male/female, girl/boy, man/woman. Though plenty of people throughout history have likely identified otherwise, we haven’t had the language to talk about or understand what that means.

Fortunately, we’ve come a long way. In 2021, a study by the Trevor Project found that more than a quarter (26%) of LGBTQIA+ youth now identify as nonbinary, with an additional 20% saying they’re still questioning whether they’re nonbinary. And that data doesn’t even begin to cover nonbinary/questioning adults.

But what exactly does it mean to be nonbinary? Child and adolescent psychiatrist Jason Lambrese, MD, helps define this term so that you can better understand this gender identity.

What is nonbinary?

In simple terms, being nonbinary means that you do not identify (solely or at all) with the idea of being a man or a woman.

“We used to think that people were either male or female, and that was it — that there were two endpoints, and everyone had to be at one of them,” Dr. Lambrese says. “But it became clear that that didn’t fit everybody’s experience.”

Now, health professionals recognize that gender identity is much more expansive and multifaceted. Sometimes, it’s explained as a spectrum — a sliding scale of sorts, with “male” and “female” as endpoints.

For some people, being nonbinary means feeling that you’re somewhere else along that line — in between male and female, or a combination of some aspects of both. But other nonbinary people feel that their gender identity exists outside the male/female spectrum — not on the line but somewhere else altogether.

“There are a lot of cultures where it’s very common to identify as male, female or a third gender,” Dr. Lambrese notes. “We might put it somewhere in the middle of the spectrum, or it can be thought about completely outside of that construct.”

Nonbinary gender identities

If you’re trying to get a handle on what it means to be nonbinary, you’re going to have to get comfortable in gray space: There are no specific, hard-and-fast rules about nonbinary identities or “what it means” to be nonbinary.

“What it means for one person could be different than what it means for somebody else,” Dr. Lambrese states.

A nonbinary person could just identify with the term “nonbinary,” or they may use other terms to describe themselves and their relationship (or lack thereof) with gender:

  • Agender,genderless, or gender-free are terms for people who don’t identify with any gender at all.
  • Androgynousmeans having gender expression characteristics that are typically associated with both male and female.
  • Bigenderis when someone identifies with two genders, whether they experience those genders at the same time or alternately.
  • Demigirl and demiboyare terms for people who partially identify with one gender or the other, but not fully.
  • Genderfluid and genderflux refer to the feeling that your gender is flexible. It may change from day to day or over time.
  • Gender non-conforming usually means that a person doesn’t conform to societal gender norms, whether in terms of gender identity, gender expression or both.
  • Genderqueer is typically used as an umbrella term, sort of like nonbinary, for anyone who feels they don’t fit into standard gender labels.

Because gender can be such a personal experience, these terms can mean different things to different people. And some people might identify with multiple terms or with others not listed here.

If these terms are new to you, you might feel confused about some of the nuances and differences between them. That’s OK. The most important thing is to remain open-minded to learning what they mean to individual people and their gender identity — so that you can be as supportive as possible.

Is nonbinary the same as transgender?

Sometimes, and sometimes not. The answer to this question comes down to each individual person and what identity feels right to them.

For the most part, you can think of being transgender as an overarching concept that encompasses multiple types of identities. “You could say that being trans is the most overarching of all of the umbrella terms, and under that are smaller umbrellas, like being nonbinary,” Dr. Lambrese clarifies.

But not everyone who identifies as nonbinary will identify with being trans. Some nonbinary people, for example, may feel more comfortable with explanations like “not cisgender.”(Cisgender meaning people whose gender identity corresponds with what they were assigned at birth.)

“For some people, even the term ‘transgender’ can feel like a binary,” Dr. Lambrese says, “so being nonbinary may feel separate from the identity of transgender. It’s all very individualized.”

It’s always best not to make assumptions about anyone’s identity — which is, by the way, a good rule of thumb for all for life!

What pronouns do nonbinary people use?

This answer differs for every person, but “they/them” is common. The Trevor Project found that more than one-third of nonbinary youth exclusively (only) use the pronouns “they/them.”

For some people, using they/them to refer to a singular person feels weird and uncomfortable — that squiggly feeling you get when you use improper grammar. If this is you, try to remember: Language is constantly evolving, and it’s OK for words’ meanings to change. Plus, you’re probably already more used to using they/them singular pronouns than you might think (for example, “Someone left their umbrella behind! I sure hope they come back for it.”).

“It’s important that we validate and normalize ’they/them’ as pronouns that can be used singularly,” Dr. Lambrese states.

The study also found that an additional 21% of respondents use a combination of gender pronouns that include but aren’t limited to they/them. This could mean, for example, that someone uses them/them pronouns and she/her pronouns. They may prefer that you mix them up at random (“I’m getting lunch with her tomorrow because they weren’t available today.”) or ask that you use certain pronouns at certain times.

What about neopronouns?

Less common but still important are neopronouns, which are words that have been created to take the place of traditional pronouns. Some examples include:

  • Xe/xem/xir.
  • Ze/zir/zem.
  • Ee/em/eir.

If you’re not sure exactly how to use neopronouns, here’s an example: “Xe is so friendly and funny. When I first met xem last week, I immediately asked for xir number so we could hang out.”

It can take some work to incorporate this type of evolving language into your lexicon, but doing so shows respect and support for others. Like anything new, it will start to come naturally to you over time.

“If you mess up, that’s OK,” Dr. Lambrese reassures. “Just apologize and use the correct one going forward. People can usually appreciate that. It’s when you’re not trying that can be very hurtful.”

Nonbinary people and mental health

The English language now offers more terminology than ever for people to express their gender identity, which represents society’s evolving understanding of gender. But that doesn’t always mean that individual people have become more understanding or accepting.

The Trevor Project found that 42% of LGBTQ youth seriously considered attempting suicide in the year before the study. That included more than half of transgender and nonbinary youth — largely owing to a lack of support and respect from family, friends and society at large.

“When nonbinary teens live in an environment where they’re not feeling accepted or validated, they can experience negative mental health outcomes like depression, anxiety and even suicidal ideation,” Dr. Lambrese says.

The Trevor Project found that nonbinary youth whose family members respected their pronouns were far less likely to attempt suicide than their peers without family support.

“These numbers are supported by studies that have looked at sexual and gender minorities over time,” Dr. Lambrese says. “Data shows that the more support children and teens have, the better their mental health outcomes are.”

How to support nonbinary people

“Being affirming of somebody’s experience doesn’t have to mean that you fully understand all of the intricacies of their identity,” Dr. Lambrese says. “It doesn’t even have to mean that you agree with all of their goals for themselves. But you can still be affirming and supportive.”

Two of the simplest and more powerful ways to show your respect and support are to use people’s preferred names and proper pronouns.

“At the very least, this allows people to feel heard,” he says. “The data shows that sometimes, those simplest things lead nonbinary people to say, ‘When my pronouns are used correctly, I feel so much better.’ It’s such a simple, easy thing that we can all do.”

Dr. Lambrese shares some tips:

  • Ask for their pronouns (and share yours): Meeting someone new? “Don’t make assumptions about people’s gender identity or their pronouns,” Dr. Lambrese advises. “You can ask people, or you can introduce yourself with your own pronouns and ask for theirs. I might say, for example, ‘Hi, I’m Jason, and my pronouns are he/him. What name and pronouns do you use?’”
  • Seek out examples: If someone shares their pronouns with you and you’re not entirely sure how to use them, politely ask if they feel comfortable sharing some examples so that you can get it right. Google is your friend here, too.
  • When you mess up, apologize … and move on: If you accidentally misgender someone, acknowledge it (“Oh, I’m sorry! I meant ‘they.’”) and then keep the conversation flowing. Over-apologizing is awkward for everyone, and it centers your own feelings over theirs.
  • Normalize pronouns: Putting your own pronouns in your email signature or on your nametag at events allow people others to feel more comfortable sharing their pronouns with you.
  • Adapt your other language, too:Gendered terms like “Hey, ladies,” and “You guys,” can feel exclusionary to nonbinary people. Instead, practice using inclusive, gender-neutral terms like “y’all” and “folks.”
  • Gently correct others: If you overhear someone else talking about another person with the wrong pronouns, offer a polite but firm correction: “Jamie actually uses they/them pronouns, not he/him.” Helping others get it right behind the scenes may lessen the chances that they misgender someone face to face.

At the end of the day, supporting nonbinary people is, in so many ways, similar to supporting any other community of people: “Operate in good faith, demonstrate respect and apologize when you fall short,” Dr. Lambrese encourages.

Complete Article HERE!

Heterosexuality is often considered the “default” but that banner belongs to sexual fluidity

— There’s a difference between sexual orientation, sexual identity, and sexual behavior.

By Kelley Nele

“Something that the LGBT community always says is that your sexuality and identity can change at any time, but when it’s the other way around from gay to straight they get angry and say that it can’t.”

The former quote is a comment that was left on a CBN News video covering the Matthew Grech case. Matthew Grech is Christian charity worker who claims to have left his “homosexual lifestyle” for Jesus Christ.

Grech is currently facing criminal charges for allegedly promoting conversion therapy practices in Malta during an online interview.

Conservatives are outraged by the supposed hypocrisy of queer folks surrounding sexuality, but is it really hypocritical?

Why is it that LGBTQ+ people believe sexuality and gender identity are fluid yet also say a gay person cannot “turn” straight? Well, first of all, some LGBTQ+ people, even some who identify as gay, are in fact fluid and do sometimes engage in relationships with people of the opposite sex.

Since the beginning of time, heterosexuality has been viewed and promoted as the default. This is a product of the Christian patriarchal values many societies live by.

Despite these values and all of the conditioning they come with, there has been plenty of evidence—throughout history—suggesting that it’s not true.

If anything, sexuality is fluid for all genders and orientations. We’re conditioned to believe that you’re either straight or gay; if you’re not one, you’re the other. But, this is far from the truth.

In the book Not Gay: Sex Between Straight White Men Jane Ward shares insights about the various reasons why straight-identifying men engage in homosexual behavior.

But how is it possible for someone straight to engage in homosexual behavior and not be gay? Well, there’s a difference between sexual orientation, sexual identity, and sexual behavior.

Sexual orientation is defined as the quantity and duration of one’s same-sex or opposite-sex desires, often believed to be hardwired.

Sexual identity, on the other hand, is defined as how one identifies oneself; straight, gay, bisexual, etc.

And finally, sexual behavior is defined as the actual behavior one engages in.

The distinction between sexual orientation, sexual identity, and sexual behavior are what make it possible for people’s extracurricular activities to deviate from their disclosed or perceived orientation.

For decades, institutions like the army, prison and fraternities have manufactured circumstances where straight-identifying men are not only encouraged but sometimes forced to engage in behaviors that could be labeled as homosexual.

For fraternity boys, this means engaging in traditions such as the elephant walk or participating in a game of ookie cookie. In the Navy we see rituals of all kind including simulated oral and anal sex. And of course in prison, we see men have sex with other men due to the lack of access to women.

The reason why the straight-identifying men who engage in the aforementioned homosexual behavior aren’t considered gay is because the encounter(s) are either situational or seen as patriotic rituals that promote male bonding and/or character-building.

This makes it abundantly clear that straight-identifying men are capable of engaging in homosexual behavior — proving their fluidity.

It’s important to note that straight-identifying men don’t simply engage in homosexual sexual behavior because they are required to, they also engage in it because they want to.

In the 1940s, Dr. Alfred Kinsey created what we know today as The Kinsey Scale. Dr. Kinsey claims that sexuality exists on a spectrum ranging from 0 to 6; 0. exclusively heterosexual, 1. predominately heterosexual but slightly inclined to homosexual behavior, 2. predominately heterosexual but more than slightly inclined to homosexual behavior, 3. bisexual, 4. predominantly homosexual but more than slightly inclined to heterosexual behavior, 5. predominantly homosexual but slightly inclined to heterosexual behavior, and 6. exclusively homosexual.

The Kinsey Scale explains why straight-identifying folk can have sexual encounters with members of the same sex and remain straight, and vice versa.

Contrary to popular belief, straight-identifying men are not immune to the accidental hook-up with a member of the same sex.

For some, the accidental hook-up may open the door to further exploration and perhaps later the expansion of their sexuality. But, for others, the accidental hook-up is simply a one-and-done.

Homosocial homosexuality refers to men’s need for access to quick and emotionless sex and their longing for physical intimacy with other men. This manifests, for example, as men engaging in mutual masturbation while watching porn.

In addition to that, similar to cisgender heterosexual women, straight-identifying men often engage in homosexual acts like kissing (or more) simply for female attention or pleasure.

Engaging in sexual behavior for ritualistic purposes, attention or pure desire demonstrates the inherent fluidity of straight-identifying men’s sexuality.

Behavior that goes against the grain of one’s sexual orientation isn’t just limited to straight-identifying folk. Queer men are capable of demonstrating fluidity as well.

The term Down Low — which is most popular amongst the Black and Latino community, as well as the queer community — is often used to describe men who live “heterosexual lives” but have sex with men (MSM).

DL men are often queer men who not only present in a hyper masculine fashion, but also cling to a heterosexual identity for the status and protection it provides them.

Several kings, like Emperor Hadrian of Rome, would take wives while also having male concubines. Were these men polyamorous bisexuals or were they simply closeted gay men? No one knows for sure.

Some DL men retain their title, while for others, DL is simply a pit-stop before they fully embrace their queer identity.

Gay men have also expressed engaging in playful kissing with women whilst under the influence, fantasizing about being with a woman, or even going as far as experimenting with a woman.

This can occur more than once, and the events may be separated by years if not decades. And much like straight men, many gay men who have these experiences remain just that – gay.

Unlike straight-identifying men, gay men don’t choose to remain gay because of the status and protection it provides them. There is no status and protection reserved for queer folk. They remain gay because that’s who they are.

Gay men can expand their sexuality to include infrequent attraction or intimacy with women—that is to say, identify as homoflexible—but they cannot unsubscribe from homosexuality.

As for cisgender women, society doesn’t care all that much about their orientation or behavior. Cisgender women have for the most part had the luxury to be as fluid as they like without much scrutiny.

Sexual fluidity, of course, isn’t just exclusive to cisgender folk. As a predominantly heterosexual trans woman, I have experienced attraction to women and explored this desire too.

It is absolutely possible for someone to experience different sorts of desires at different points in their lives—but a gay person is not going to lose all inherent attraction they have to folks of the same sex or gender, just like a straight person who may be a little bit fluid isn’t going to lose their attraction to the opposite sex.

If one’s own natural desire for exploration can’t change one’s sexuality, it should go without saying that religion and conversion therapy can’t either.

Maybe, just maybe, this is because straight isn’t the default we have been conditioned to believe it is. Maybe the true default is sexual fluidity.

Complete Article HERE!

Different Colours of Love

— A Comprehensive Guide to Understanding All LGBTQIA+ Terms

By Prakriti Bhat

As kids we’re always taught the world is black and white. There are men and women. Certain characteristics make men masculine and women feminine. There are no in-betweens.

It couldn’t be further from the truth.

Between these black-and-white boundaries lies a whole other colourful world. Men who love men, women who love women, men who love both men and women — the list goes on. While queer rights may have been taken lightly a few decades ago, there’s a lot more awareness around the LGBTQIA community today.

Even those who don’t fully understand the meaning of LGBTQIA+ or the fluidity of gender are willing to learn and educate themselves.

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

The LGBTQIA+ community encompasses diverse sexual orientations and gender identities, fostering a rich tapestry of love and individuality. As society progresses towards greater acceptance and inclusivity, it becomes essential to understand the various terms and orientations within the LGBTQIA+ spectrum.

Here’s everything you need to know about sexual orientations within the LGBTQIA+ community.

What Is The Full Form Of LGBTQIA+?

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

LGBTQIA+ is an acronym built up from the following words:

L- Lesbian
G- Gay
B- Bisexual
T- Transgender
I- Intersex
A- Asexual
+ – Holds space for expanding and understanding different parts of the very diverse gender and sexual identities.

Now, let us delve into the meanings and nuances of different sexual orientations, shedding light on the beautiful diversity of love.

1. Lesbians

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Lesbians are women who are emotionally, romantically, or sexually attracted to other women. Lesbian individuals face unique challenges and experiences, from societal stigmatisation to the struggle for recognition and acceptance. Despite these obstacles, lesbian individuals have made significant contributions to art, culture, and activism, enriching the LGBTQIA+ community and inspiring others to embrace their authentic selves.

Films like Badhaai Do and Ek Ladki Ko Dekha Toh Aisa Laga are great examples of cinema depicting lesbian relationships truthfully.

2. Gay

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt ©

Gay relationships are those where men are emotionally, romantically, or sexually attracted to other men. This sexual orientation has been widely recognised and celebrated in pop culture and cinema in recent years. Gay individuals have played a pivotal role in shaping the fight for LGBTQIA+ rights, pushing for greater acceptance, and challenging societal norms. Their experiences, struggles, and triumphs serve as a testament to the strength and resilience of the LGBTQIA+ community.

Films like Aligarh, Kapoor & Sons, and Shubh Mangal Zyada Saavdhan are some of the best examples of Bollywood portraying gay relationships beautifully.

3. Bisexuals

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Bisexuality refers to individuals who are attracted to both their own gender and other genders. Bisexual individuals experience a spectrum of attractions, embracing the potential for emotional and romantic connections with people of various gender identities. Bisexuality challenges the traditional binary understanding of sexuality, recognising the fluidity and complexity of human desire.

They also face some unique challenges, such as biphobia and erasure, as their experiences often intersect with stereotypes and misconceptions. Understanding and embracing bisexuality is crucial in fostering a more inclusive and supportive environment for all members of the LGBTQIA+ community.

4. Transgender

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Just to be clear, transgender is a gender identity and has nothing to do with one’s sexual orientation. Transgender individuals do not identify with the gender assigned to them at birth. They may undergo gender-affirming processes, such as hormone therapy or gender confirmation surgery, to align their physical appearance with their gender identity.

They face significant challenges, including discrimination, lack of healthcare access, and societal misunderstanding. Their sexual orientation is as fluid as the rest of the queer community. They could be attracted to men, women or other trans people. Vani Kapoor played a trans character opposite Ayushmann Khurrana in Chandigarh Kare Aashiqui in one of the few honest portrayals of the trans community.

5. Queer

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Queer is an umbrella term that encompasses individuals who do not conform to traditional sexual orientations or gender identities. It serves as an inclusive label for those who feel their experiences fall outside the boundaries of heterosexual or cisgender identities. Queer individuals challenge societal norms and embrace their authentic selves, contributing to the diverse fabric of the LGBTQIA+ community.

6. Intersex

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Intersex is an umbrella term used to describe individuals who are born with biological sex characteristics that do not fit typical male or female categories. Intersex variations can manifest in various ways, such as chromosomal, hormonal or anatomical differences.

Intersex individuals have diverse experiences and identities and it is essential to respect their autonomy and self-identification. The intersex community advocates for recognition, medical human rights, and an end to unnecessary and non-consensual medical interventions.

7. Asexual

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

Asexual individuals experience little to no sexual attraction towards others. Asexuality is a valid and natural orientation within the LGBTQIA+ spectrum, highlighting the wide range of human experiences and desires.

Asexual individuals may still form deep emotional connections, experience romantic attraction, and engage in fulfilling relationships without sexual components. Understanding and respecting asexuality is vital in creating an inclusive environment that values diverse forms of love and companionship.

Influencer Tejshwar Sandhoo posing in rainbow coloured T-shirt

It is crucial for us to continue educating ourselves and fostering inclusivity in order to create a world where everyone feels safe, supported, and celebrated for who they are. From understanding the meaning of LGBTQIA+ to delving into the intricacies of different sexual orientations and gender identities, it’s a constant learning process we need to be actively involved in.

The LGBTQIA+ community encompasses a beautiful tapestry of different sexual orientations and gender identities, each deserving of understanding, acceptance and respect.

Complete Article HERE!

Understanding the Transgender Portion of Our Population

— Trans people make up approximately 1–2% of the population, though this could change in the future.

By Soren Hodshire

Transgender people are more common than you might think. Being transgender is not a trend, and it’s not new. Trans people have existed throughout history and will continue to be an important part of our society.
>But depending on where you live, you might not meet many openly transgender individuals in your day-to-day life. So, let’s take a closer look at this vibrant community!

According to this 2022 report from UCLA’s School of Law Williams Institute, 1.6 million people ages 13 years and up identify as transgender in the United States. This means that approximately 1.4% of the U.S. population is transgender!

Some research also shows that this number is growing, as around 5% of young adults identify as transgender. They found that the community further breaks down as follows:

As far as the world population goes, the country’s statistics for the number of trans people can range anywhere from 0.6–3%. The highest numbers of trans people are reported in countries Germany and Sweden.

Why does it seem like there are more trans people nowadays?

When we see the growing representation of trans people in social and mainstream media, it’s important to remember that people will feel more comfortable living openly and freely when there’s a more supportive environment, more resources, and less criminalization for being themselves.

As societal support grows and discrimination decreases, it’s likely we’ll see the reported number of transgender people rise until its natural level is revealed. Far from being a sign of indoctrination, this is a sign of a healthy society that we’ve seen in other areas before.

One popular example of this has been coined the “Left Handed Argument.” In the past, left-handedness was treated as a “sin” and highly stigmatized within society. Those who were naturally left-handed were encouraged or forced to use their right hand dominantly. This discrimination often found its way into our language and religious beliefs as well.

When society no longer believed that being left-handed was the work of “the devil” and stopped training everyone at school to use their right hand in the mid-20th century, for many decades we saw the reported number of left-handed people grow.

Now in the 21st century, the reports have leveled off and we know that about 10% of the population is naturally left-handed. It’s likely that we’ll see similar patterns as we learn the natural level of the transgender population in an accepting society.

How common is it to detransistion?

According to this comprehensive study from LGBTQ HealthTrusted Source, 13.1% of currently identified transgender people have detransitioned at some point. However, 82.5% of those who have detransitioned list their reason for doing so as external factors such as pressure from family, non-affirming school environments, and increased vulnerability to violence (including sexual assault).

These statistics are confirmed by Fenway Health. Their participants reported the following reasons for detransitioning:

  • pressure from a parent (35.5%)
  • pressure from their community or societal stigma (32.5%)
  • trouble finding a job (26.8%)
  • fluctuations in their gender identity or desire (10.4%)
  • pressure from medical health professionals (5.6%)
  • pressure from religious leaders (5.3%)
  • doubts about their gender identity (2.4%)

So, it’s not entirely uncommon to detransition but there are many reasons why people might choose to do so, especially due to dangerous and unforgiving environments. This doesn’t necessarily mean that these people stop feeling gender dysphoria, but they aren’t in the right space to transition (socially, medically, or legally) at the time.

Continuing your education

You might be asking yourself, “But what does ‘trans’ really mean?” Or even, “Am I transgender?” This is a nuanced and complex topic, and it’s natural to have lots of questions. Here are some resources that can help you find answers:

Takeaway

Being transgender isn’t that uncommon anymore. 1.6 million people (1–2%) in the U.S. identify as transgender. Worldwide current numbers range between 0.6–3%. Reported numbers are proportionally higher in young people and may continue to grow in the years to come.

With more of the transgender population coming out, it’s pertinent that the medical care and social stigma in society should improve. This stigma hurts the physical and mental health of trans people and can lead to people detransitioning because of harsh and unsupportive environments.

There have been many anti-trans sentiments and bills in the U.S. lately, but many health professionals and child welfare organizations oppose the anti-LGBTQ bills, specifically those that target trans youth. This Pride Month, June 2023, it’s more important than ever to support and celebrate gender diversity in your life and all year long.

Complete Article HERE!

A science of sexuality is still possible

— But not in the traditional sense

By

Human sexuality has long been a subject of fascination and curiosity in the scientific community. Researchers from different fields have sought to understand why we are attracted to certain people and how our sexual orientation develops.

From Sigmund Freud to Judith Butler, the road to a science of sexuality is a fascinating history of ambition and culture wars, error and scientific breakthrough.

My recent research continues the quest to make a science out of sexuality. Two opposing schools of thought currently divide the field: psychoanalysis and queer theory.

Psychoanalysts believe desire follows specific laws and follows predictable patterns, while queer theorists argue that laws have exceptions and advocate for a more creative view of sexuality.

My research proposes an information theory of desire that straddles the line these two groups by arguing we should consider the object of our desire as information.

Psychoanalysis can help us understand how this particular kind of information is stored, while queer theory can help us understand how this information is organized and re-organized internally.

Birth of psychoanalysis

Sigmund Freud, originally trained as a physician, believed in the scientific basis of sexuality. He was the first to regard sex as the subject of a serious discussion. Starting in 1902, colleagues gathered every Wednesday in his apartment to discuss the psychoanalytic practice he established.

Debates about how to study sexuality soon divided Freud’s circle of colleagues. In 1911, Alfred Adler broke away and turned psychoanalysis into social and cultural studies. Two years later, Carl Jung broke away and turned toward philosophical and existential questions.

A black-and-white photo of a man with a white beard, round black glasses and a hat.
Psychoanalyst Sigmund Freud at his home in London in June 1938.

At the time, Lou Andreas-Salomé, the first female psychoanalyst, did not believe either separation threatened the scientific status of psychoanalysis:

“The source of its vitality does not lie in any hazy mixture of science and sectarianism, but in having adopted as a fundamental principle that which is the highest principle of all scientific activity. I mean honesty.”

Though Freud retained Andreas-Salomé’s loyalty until the end, he didn’t share her optimism about the uniting power of honesty and thought divisions at the heart of his movement would delegitimize it.

North American psychology

The quest to turn sexuality into a credible science survived Freud, especially in North America. Clinically trained psychologists in the post-Second World War era borrowed Freudian theories and employed traditional scientific methods to empirically test them.

Dismissing Freud’s exclusive interest in individual case studies, American and Canadian psychologists aimed to understand populations more widely. However, this shift led to seeing homosexuals as a separate social group, which ultimately gave rise to homophobia and conversion therapy.

In the United Kingdom, Freud’s daughter Anna promoted curing homosexuality even though her father had denounced similar practices.

In France, psychoanalyst Jacques Lacan urged his colleagues to return to Freud’s methods. Consumer culture silenced similar voices in North America.

Psychotherapy lost its scientific motto — the pursuit of truth — and became a matter of pursuing happiness. Keenly aware how the big screen dumbed down Freud’s psychology, Marilyn Monroe — a serious reader of psychoanalysis — turned down starring in a movie about him out of respect.

Sexuality nowadays

By the time Canada decriminalized homosexuality in 1969 — and the American Psychological Association unclassified it as a mental disorder four years later — sexuality studies had shied away from its psychological origins.

But biological explanations prevailed. Scientists wondered whether homosexuality ran in the family and hypothesized the existence of a gay gene and its relationship to natural selection.

Despite the politically correct turn away from “why gay?” to “how gay?” in post–1970s clinical research, and the anti-psychological turn in feminism known as the Freud Wars of the 1980s, the prospect of a science of sexuality almost vanished until queer theorists made its case again in the 1990s.

Queer theory rejected fixed collective identities and re-emphasized individual case studies the same way Freud had. Instead, queer theorists viewed sexuality as something more dynamic.

A middle-aged individual in a black blazer and dress shirt smiles while holding a large hardcover book.
Philosopher and gender studies theorist Judith Butler smiles after receiving the Theodor W. Adorno award in Frankfurt, Germany, in September 2012.

Queer theorists like Judith Butler emphasized the relationship between internal and external life. They highlighted how drag artists disrupt the way we assign gender on a daily basis.

This disconnect between what we see and the meaning we give it is a chance for sexuality to break with habit and become unpredictable.

The challenge of our current moment

Nowadays, many regard sexuality as too complicated or too subjective to become a science. Freud’s theories are often dismissed as pseudoscience.

But this outlook is dangerous to the pursuit of science. According to Elizabeth Young–Bruehl, a queer psychoanalyst who practised in Toronto until her death in 2009, we have abandoned Freud’s depth psychology and his theory of the unconscious and promoted instead superficial psychological theories.

Homophobia and caricatures of psychoanalysis originated with our relationship to science, not Freud’s. Though he was keen on establishing a science of sexuality, he regarded that science as historical rather than experimental.

Historical sciences aim to reconstruct past events and favour the uniqueness of detail and individual cases. Experimental sciences, on the other hand, are concerned with the future and whether an event will repeat itself.

Information theory of desire

Why do individuals come out as gay or bisexual at a particular point in their lives, but not earlier? Why do some first same-sex experiences shape a queer identity while others do not?

An information theory of desire might offer insights into these questions. When queer people talk about the defining moment when they came out to themselves, it can be useful to think of self-acceptance as a kind of computing command — an input that demands a radical re-organization of someone’s information network or identity.

Life events become inputs, and sexual orientations and gender identities become information networks. Certain same-sex experiences may only result in partial changes to the information network, while others may lead to the complete re-configuring of someone’s identity.

What can we discover with a science of sexuality? Freud’s loyal friend Andreas-Salomé was right to regard honesty as the highest principle of any scientific activity. Without it, we would be dealing with incorrect inputs or information networks viewed upside down.

Pride Month is not just a celebration of sexuality — it’s also a celebration of science.

Complete Article HERE!

What Is Gender-Affirming Care?

By Mira Miller

  • Gender-affirming generally refers to the medical, psychological, and social support provided to individuals who are transgender, non-binary, or gender expansive. to help align their gender identity with their outward appearance and improve their overall well-being.
  • This type of care can include socially transitioning by changing one’s name, pronouns or way of presenting; puberty blockers; gender-affirming hormone therapy; and gender-affirming surgeries.
  • At least 30 states have introduced or are considering laws that restrict access to gender-affirming care.

Gender-affirming care has been the subject of much debate in legislatures around the country in recent months, leading to countless misconceptions and myths about what it actually entails and who it’s for.< According to a report from The Williams Institute, 30 states had introduced or were considering laws to restrict access to gender-affirming care as of March 2023. The result is 146,300 transgender youth who have lost or are at risk of losing access to gender-affirming care. Several bans proposed in 2023 would also limit access to care for those up to age 26.

While misinformation on the subject abounds, it’s important to get the facts straight: Gender-affirming care is considered safe, effective, and medically necessary by the American Medical Association, the American Academy of Pediatrics, and the Endocrine Society.

“Gender-affirming care is considered life-saving,” said Rebecca Minor, MSW, LICSW, a gender specialist and therapist who provides gender-affirming care. “It plays a crucial role in improving the mental health, well-being, and overall quality of life for transgender, non-binary, and gender diverse individuals.”

What Does Gender-Affirming Care Involve?

Gender-affirming care refers to medical, psychological, and social support provided to individuals who are transgender, non-binary, or gender expansive, Minor explained. The goal of gender-affirming care is to assist individuals in aligning their sense of self with their outward appearance and to improve their overall well-being.

“Gender-affirming care means different things for different people,” Uri Belkind, MD, a pediatric medicine specialist who works in adolescent medicine at the New York-based LGBTQ+ health center Callen-Lorde, told Verywell. “It is not a specific process, but rather a collection of tools from which we can select to better fit the individual’s goals and needs.”

One aspect of gender-affirming care requires no medical intervention but instead involves transitioning socially. This may include changing one’s name and pronouns, and dressing or presenting in a way that affirms their gender identity, according to Sean Arayasirikul, PhD, an associate professor in residence of health, society, and behavior at the University of California, Irvine.

Beyond socially transitioning, there are three general medical options available when it comes to gender-affirming care, Belkind said, adding that some people may want or need all of them, while some may find happiness and well-being with only some. These include puberty blockers, gender-affirming hormone therapy, and gender-affirming procedures.

Puberty blockers are for younger patients who are entering puberty and are finding the changes their bodies are going through to be distressing. To access this kind of care, these patients must have shown insistent, persistent, and consistent identification with a gender that is different than their sex assigned at birth.

“This allows us to temporarily ‘pause’ these changes while the young person, with support from their family, further explores their needs and gains a better understanding of what is possible, medically speaking, and what it entails,” Belkind said.

Gender-affirming hormone therapy, on the other hand, refers to the process of using either estrogen or testosterone to promote certain physical changes and to inhibit others, Belkind said.

Gender-affirming procedures, both surgical and non-surgical, change certain physical characteristics that may not otherwise be modified with the use of hormone therapy. Belkind said these may include chest masculinization, facial feminization, permanent hair removal or hair grafting, and genital surgeries such as vaginoplasty or phalloplasty.

“One common misconception is that gender-affirming procedures are regulated only for trans and gender expansive people and that these procedures are experimental, lacking solid medical evidence,” Arayasirikul said.

In reality, cisgender people—or people who are not trans—also choose to undergo gender-affirming procedures to affirm their identity, Arayasirikul explained. This may include a breast augmentation, a mastectomy for gynecomastia, a hair transplant, a rhinoplasty, liposuction, facial fillers, or hormone therapy.

“These procedures and so many more are part of the health care of cisgender people,” Arayasirikul said. “Yet this same care is actively being criminalized for trans and gender-expansive people solely because they are different.”

Can People of All Ages Receive Gender-Affirming Care?

In states where gender-affirming care is not criminalized, trans youth can access puberty blockers to delay the onset of puberty and cross-sex hormones to develop their bodies in ways that align with their gender identity.

“Typically, gender-affirming surgeries are utilized by adults, not children,” Arayasirikul said.

And yet, much of the uproar surrounding gender-affirming care in the U.S. has been surrounding the subject of children undergoing surgery.

According to Belkind, some patients choose to start puberty blockers once puberty begins, while other patients may only begin to seek medical advice after puberty or much later into adulthood.

“It is important to note that, for children who strongly identify with a gender identity that is different from their sex assigned at birth, there are no medical interventions needed before puberty begins and only then do we consider the use of puberty blockers, if needed,” Belkind said.

Medical interventions always happen after a thorough evaluation of the patient’s needs, Belkind added.

Why Gender-Affirming Care Is Necessary

Gender-affirming care helps to reduce gender dysphoria, which is the distress an individual may experience when their gender identity does not align with their assigned sex at birth, Minor said.< “Gender-affirming care, such as hormone therapy or gender-affirming surgeries, can help alleviate gender dysphoria by allowing individuals to align their physical appearance with their gender identity” she said. “This reduction in distress and discomfort can have a significant positive impact on mental health and overall well-being.” Trans and gender-diverse individuals often face higher rates of mental health challenges, including depression, anxiety, and suicidal ideation.1 Gender-affirming care, combined with mental health support, can help reduce these risks by providing individuals with the tools, resources, and interventions needed to alleviate distress and promote a positive self-image, Minor said.

According to one recent study, providing trans and non-binary youths aged 13 to 20 years with gender-affirming care, including puberty blockers and gender-affirming hormones, lowered their risk of developing moderate or severe depression by 60% and lowered suicidality by 73% over a 12-month follow-up.2

Another study found that gender-affirming surgeries were associated with a 42% reduction in psychological distress and a 44% reduction in suicidal ideation when compared with transgender and gender-diverse people who had not had gender-affirming surgery but wanted it.3

“Gender-affirming care allows individuals to express their gender identity authentically, promoting self-acceptance and improved self-esteem,” Minor said. “By aligning their physical appearance, social interactions, and personal identity, individuals can develop a stronger sense of identity and self-worth, leading to improved mental health outcomes.”

Additionally, gender-affirming care often includes support groups, peer networks, and counseling services that provide a safe and inclusive environment for individuals to connect, share experiences, and receive emotional support, Minor said. These social support systems, she said, are critical in combating feelings of isolation and promoting healthy relationships.

This kind of care can help combat the societal discrimination, stigma, and marginalization transgender and gender-diverse individuals often face. Minor said gender-affirming care can empower individuals to assert their rights, advocate for themselves, and challenge discriminatory practices.

“By affirming their gender identity, individuals can experience improved resilience, reduced psychological distress, and increased social acceptance,” she said.

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