A list of the changes is at the bottom of the post. Sorry. :-(
First, I should state the argument I dispute: we can't precisely define what a woman is, so we should expand what it means to be a woman to include the biologically male. (This is usually phrased "being what society assumes is a man" or some other nonsense.) Therefore, feminism should embrace the transwoman. This is Laurie's original conclusion; usually, the argument stops at "therefore personal identity is the guide to whether someone is a woman or not."
A summary of Laurie's post. Julie Bindel, in a piece for some magazine, wrote a somewhat confused piece asserting that the transgendered woman is not a "woman". Ms Bindel is a bit of hard-line anti-tranny; I don't think she's against people doing whatever they want, but she definitely does object to men encroaching on a woman's identity. Laurie takes the opposite view. She attempts to prove that a transwoman is a woman, and that the feminist community should embrace the transwoman, using a standard - and deeply flawed - argument.
Germaine Greer deprecatingly stated that transwomen:
[are] people who think they are women, have women's names, and feminine clothes and lots of eyeshadow, who seem to us to be some kind of ghastly parody.
Laurie says that feminists such as Ms Greer and Ms Bindel don't understand the transgendered woman. Oh, I think Ms Greer is quite clear in her understanding of the transgendered. What Laurie fails to notice is that Ms Greer, et al, simply don't agree that a person can become a woman via surgery, cosmetics, or claim. It's not whether they fail to understand the transgendered, it's their clear animosity toward the transwoman's claim to be a woman. Rightly, most transwomen dismiss such words; they are, ultimately, notvery important.
But the reasoning behind the animosity, and the refutation of it, cannot be ignored so easily. The animosity is valid - if you've spent your life fighting misogyny, it can be very difficult to perceive that a transwoman as anything but a man claiming a space within what it means to be a woman. To dismiss it with false argument is insulting; to use the standard, lazy, argument in the first place is baffling.
The standard refutation usually starts with something like noting that "femininity is a social construct". Laurie goes one needed step further than others; she argues that the transgender community is not as guilty of promoting the social construct of gender expression as the "cis" community. That'll be the last time you read that deplorable prefix in this post. The simple fact is - the transgender community does insist on precise gender expressions.
(Try turning up at a transgender do in a nice dress and a beard. Heck, I have problems in such groups because my stubble is visible without the assistance of Benjamin Moore household paint. Even then there's an annoying shadow.)
Laurie spends a lot of time on her dislike of both capitalism and the fashion industry. I know Laurie is serious in her dislike of both items, but they're a mainly a distraction. For instance: Laurie asserts that transsexuals know better than anyone that femininity must be purchased. I'd argue it slightly differently: femininity is available to those who want it.
Being feminine has nothing to do with economics. It has a lot to do with how you express yourself. Capitalism comes into it because fashion is an industry. People make things and they want you to buy them, so they do what they can to persuade you to do so. The alternative is the "wise" telling you want you want. I think the fall of the Soviet Union proved that idea doesn't quite work.
Laurie goes off on another tangent: she tries to make the number of people who get gender reassignment surgery versus those who want it an issue. It's irrelevant how many want the surgery; what's relevant is that some go through the process.
And we get to the nitty gritty:
"Not a single person on this planet is born a woman."Ignoring the semantic issues, I'd say that Laurie has now raised the straw-man she intends to demolish. Interestingly, Laurie doesn't acknowledge Véronique later stating:
I am a woman born transsexual and a feminist, whether feminists want me or not. As you wrote, no one is born a woman.Véronique (and of T-Central) notes that she was born a woman, but agrees that no one is born a woman. One statement is literal, the other metaphorical. Each statement contradicts the other.
The clarification of "transsexual" is either not relevant, or just confusing. If you're born a woman, regardless of your body - then the statement no one is born a woman is false, or if you're born some important variation of gender, then the assertion that you're not born a woman becomes irrelevant because you're not born with a gender, or ... I'm getting a headache.
If you can't be born a woman, then you can't be born a man. And if you can't be born either of those, then you can't be born between them - because they don't exist. You have to be born something! Even those who are born of indeterminate gender are born as indeterminate of gender! On the other hand, if what Laurie is saying is that you are born without gender, then she's saying ... That gender, in its entirety is a social construct? Huh?
But if you're not born male or female, what are you born as? If it's in between, it leaves open the possibility that you can be born male or female - it's perfectly reasonable to expect that a continuum of human experience will reach extremes. If it's neither, we get to gender being that social construct. Not just gender expression - gender.
If she means gender expression, I'd agree and suggest she needs to rewrite that bit. I've never seen a new-born have any gender expression whatsoever. In my experience, they tend to sleep a lot.
I belabor the point because it's central to the standard argument Laurie uses.
It's impossible to [not] notice that "female" doesn't crop up. What Laurie is trying to say is that gender expression is learned. Young women learn what it is to be a woman. Young men, what it means to be a man. If she had used "female", then her claim would be in serious dispute. But in choosing the vaguer "woman", she is trying to influence the argument in the direction she wants. The only problem? The next bit:
Feminists ... do not get to be the gatekeepers of what is and is not female, what is and is not feminine, any more than patriarchal apologists do. ... If feminists like Greer, Bindel and Jan Raymond truly believe that having a vagina, breasts, curves, a uterus, being fertile or sporting several billion XX chromosomes is what makes a person a woman, it clearly sucks to be one of the significant proportion of women have none of these things.This, this, is the straw-man. It is designed to be so easily pushed over it needs protection from a slight breeze. Laurie proves she's using the standard argument in the next paragraph:
Excluding the trans population for a moment, there are women all over the world who lack breasts after mastectomy or a quirk of biology; women who are born without vaginasHang on a minute - Laurie said no one is born a woman. And yet she's now saying that some women are born without vaginas? Some females are born without vaginas, just as some males are born without testes. Herein lies the laziness of the definitions, and the thinking.
No one has claimed that a woman who has had a radical mastectomy is not a woman. No one claims that a woman born without breasts, or small breasts, is not a woman. It's actually quite insulting as arguments go. It insults the intelligence, frankly. She excludes the group that she's asserting are women, in order to prove that they are women.
Let's put this into logical terms:
Group W is all Women
Group WB consists of women who have breasts (or the "right" chromosomes, or whatever)
Group WOB is all women who do not have breasts
Group TW is all women who are transwomen
For the sake accuracy, we'll discard, as stupid, all those pedantic claims that when a lass says "if I were a man..." as evidence of her transgender feelings.
Okay: we can say that groups WOB and WB are included in the group W.
Here's where it gets funky: Laurie clearly states that group W also contains TW, and that group TW is a member of group WOB. She excluded them from consideration of what a woman is, so... I'm lost. If they are a member of group WOB, but are excluded from what the definition of what group W consists of - that means they... What?
Is group TW included in the definition of group W, or not? Or only when it's convenient?
Is it possible to define a group by excluding those you claim are members of the group, simply to prove that the excluded members really are part of the group you're defining?
No, I didn't think so.
Getting back to the pertinent paragraph, I think I'd tread carefully in calling Germaine Greer, et alia, stupid. Which is what Laurie's list of considerations does. Does she think that Ms Greer, et al have not spent a lot of time thinking about what a woman is? Or does she think that they see a "ghastly parody" and have a fit, subsequently neglecting the aggressive, determined and consistent thinking that made them powerhouses of feminism in the first place? Being female is how they define the whole thing.
Anyway, while Laurie is saying that Ms Bindel, et al, are not the gatekeepers of womanhood, or of femininity, she appoints the transgendered in their place. The metaphorical gate is not left open. It's dismantled and tossed over the nearest wall. Along with the fence.
Laurie does not get back to her main argument. After she turns a low-powered fan onto her straw-man, she fails to explain how the definition of "woman" suddenly got expanded. She neglects to persuade why it should be expanded. Because the transwoman undergoes a lot of anguish? That's not a reason to expand the definition of what a woman is. It is a reason to alleviate their obvious suffering, though.
Essentially, Laurie makes a false claim but then neglects to figure out the other, vital, bit of her argument: if we can't explain what a woman is by physical characteristics, then we have to accept that a claim to gender identity is sufficient. We are forced to accept that gender expression becomes the guiding principle in who is a woman, and who is not. To which I will join Ms Bindel, Ms Greer and a few others: "No it isn't".
What else is there?
Failing to make a connection between "female" and "woman" is the least of Laurie's problems. She totally ignores the idea that in her redefining what it means to be a woman, it is basically reduced to the very thing she says it shouldn't be reduced to: appearance! (Aka "expression") Laurie used a straw-man; I will, too. If a heavily bearded chap comes along and says "I'm a woman" you might be forgiven for doubting his claim. If he then says "I wear the beard because society expects men to be hairy, muscular, etc" you are still able to doubt his claim. Now let's assume he shaves the beard off, buys some pretty dresses and heels and, wearing them, says "I am a woman" - by Laurie's argument, you are forced to accept that at its face value. A woman is not, apparently, entitled to say "I doubt that!" Let's assume that this woman has kids; she's not in any doubt about her gender and she's attracted only to guys. Intimacy with women is a big turn-off for her. Let's assume that she's also successful in business. I know a few women that fit this description. Can the guy-who-had-a-beard, or Laurie, tell her that she has no right to dispute the expansion of what it means to her to be a woman? Is she transphobic in arguing that the guy(etc) might not be a man, but he's not the same as her? According to Laurie - yes she is. Because she says the definition of what a woman is" should not be restricted. Fine - but should it be expanded to the point of being meaningless?
What this argument does is say that your claim to your gender identity can be expanded without your approval. What it means to be you can be manipulated to suit me. It reduces your claim, and elevates mine: if I say I am a woman, you are not in a position to dispute that because (you're using stereotypical "gendering", etc). (To keep the pedants happy: I do not consider the claim that "you are what your biological gender is" to be ethical, either. That's a claim that their idea of gender is superior to yours. It's also why I don't care what you call yourself. I'm addressing the political, the personal I really don't give a hoot about.)
And if it is to become meaningless, what are the implications for the transgender community? If gender is meaningless, then being transgendered becomes equally meaningless. I agree, wholeheartedly, that how we express ourselves should be meaningless. It should not matter if I choose to wear a pretty dress, or baggy pants and boots. What I do not agree to is the reduction of identity for convenience. I do not agree that gender is irrelevant, meaningless or so plastic it is rendered meaningless. Especially when that argument is made to support a group for whom gender is of vital importance.
You cannot legitimately say "if we exclude this group from the definition of what being a woman is, I have just proven they are women!" The argument Laurie uses is false, and it is lazy. Laurie didn't consider the implications beyond the immediate and convenient; she used the standard argument as it is delivered. It does come across as reasonable; heck, it even seems reasonable on first reading. But it isn't because it makes tow contradictory claims, simultaneously.
Carolyn Ann
PS It's 4:00AM; I've been at this for about 4 hours. I'm tired. I'm going to bed.
Changes: I can pinpoint exactly where I got overly tired. I have struck out the offending paragraphs, and deleted a sentence that should not have made it past the first draft. Somehow it did, but it's gone now. I also put "[not]" into a sentence.