transgender trend org

A group of concerned parents has announced the formation of ‘Transgender Trend’, an international organization that aims to educate the public, support families and youth, and provide an alternative to the medical “transgender children” trend.

From their website:


Welcome to Transgender Trend

We have set up this website with the aim of providing an alternative source of evidence-based information which questions the theory, diagnosis and treatment of ‘trans kids.’ The mainstream media has been uniformly and uncritically accepting of the transgender diagnosis of children and in the absence of any public scrutiny the number of children referred to gender clinics has risen exponentially over the last few years.

We question who gains from this lifelong medicalisation of children, and whose vested interests are fueling the promotion of transgender ideology. We ask why it has become impossible to debate the subject without being labeled ‘transphobic.’

We’re not ‘anti’ transgender; those who suffer true ‘gender dysphoria’ need access to treatment, understanding and support, but we have serious questions about the current treatment paradigm. In particular we think there needs to be extreme caution before treating children. The theory of gender as an identity which overrides biological sex is just that: a theory. It is new, untested, and its application to children who are in the process of developing their identities contradicts all we know about child and adolescent development and psychology.

There are very different reasons why a four-year-old may insist they are the opposite sex compared to a teenager making the decision after searching online; there are also different reasons why boys and girls may want to transition. We will be differentiating between the ages and sexes of children as we build the content of this site, rather than lumping all kids together as a homogeneous group under the ‘trans’ umbrella. Much more research needs to be done regarding these distinct groups.

This site is not a forum for debate about our position, so please respect the fact that we are not interested in hearing arguments ‘for’ the transgender diagnosis of kids. Any such comments will not be published. That view is extensively available online already and is not the point of this site. However, we welcome contributions from supporters, please email us at the address at the top of the page.

Huge thanks to the feminists who have been documenting the rise of transactivist ideology for years, it would have taken a lot longer to get this far on the site without your work.

We hope that parents, the media and policy-makers will all make use of this site as a source of information, as well as young people and anyone who would like to know more about the subject and is frustrated at the one-sided view currently promoted.

Everyone is very welcome.


‘Transgender Trend’ Spokesperson Stephanie Davies-Arai is a specialist in teacher training and the author of “Communicating With Kids”

Please take a few moments to forward this information to media contacts, particularly those with an interest in covering the “transgender children” trend.

logo with clear border

tangerine premier london

Filmgoers attending this weekend’s London premiere of ‘Tangerine’, Sean S. Baker‘s independent film shot on modified iPhone, were greeted by stickers and flyers distributed by a group of women calling themselves “Lesbian Nation”. The group protested the film’s depiction of extreme misogyny and the normalization of male violence and brutality against women. ‘Tangerine’ features an extended sequence of a man repeatedly slapping, battering, dragging and lifting a kidnapped woman, violence which goes on for several scenes and is played for laughs: because the male perpetrator is a “transwoman”.

Women are referred to as “fish” by the male protagonists throughout the film, also played for laughs in what the filmmakers describe as a “transgender revenge comedy”.

An excerpt from the (not terribly feminist) review: “[C]ertain aspects of the story are—as Internet thinkpieces are found of saying—problematic, particularly the violence that [male actor] Sin-Dee inflicts on Dinah, grabbing and dragging and lifting and even slapping her repeatedly, over the course of several scenes. “Tangerine” treats this action as outrageously funny; it seems to expect us to write it off as, “Well, this is just what would happen in that world,” a valid enough observation, but one that only takes us so far. True, the violence is balanced by subsequent scenes of Sin-Dee and Dinah and eventually Alexandra reaching a kind of understanding, and even displaying tenderness toward each other. But the later scenes don’t cancel out the sour taste left by the earlier ones. This is a case where the problem isn’t what’s being shown, but the film’s evident attitude toward what it’s showing us, at the moment that it’s showing it.”

The ‘Tangerine’ film is the latest example of a growing popular trend wherein liberal males get a pass on overtly expressing their violent hatred of women under cover of supporting the transgender movement, which is itself based entirely on sexism and misogyny and the celebration of female subjugation.

“You didn’t have to Chris Brown the bitch!” –Male violence against women presented as comedy entertainment.

“You didn’t have to Chris Brown the bitch!” –Male violence against women presented as comedy entertainment.

“The Misogynist Comedy of the Year!” “A Treat Not to Be Missed if You Like Violence Against Women!” mocks the Lesbian Nation protest flyers and posters, which were designed to mimic the film’s promotional materials. You can view their message in its entirety below (click to enlarge):






Kick Ass!


Drop the T

November 6, 2015

drop the t



bigben Written evidence submitted by Sheila Jeffreys to the Transgender Equality Inquiry

Professor of Political Science, School of Social and Political Sciences, University of Melbourne (currently on leave in London).


I am the author of a number of influential books, book chapters and scholarly articles on transgenderism including the 2014 book Gender Hurts: a feminist analysis of the politics of transgenderism (Routledge). Gender Hurts has been featured on Woman’s Hour in the UK and in The New Yorker, The Nation, Village Voice, and numerous other media outlets. See also my article ‘The Politics of the Toilet: a feminist analysis of the ‘degendering’ of a women’s space’ (2014)

Transgender equality versus women’s equality: a clash of rights?


The submission argues that any discussion of transgender equality should consider the ways in which such equality might violate women’s equality rights.

The submission argues that men who transgender should be not be treated in law and policy as if they are women if such treatment enables them to gain access to spaces set aside to ensure women’s dignity, security and right to organise as a specific rights bearing group, such as women’s refuges, women’s toilets, women’s prisons, women only political groups and activities.

The submission requests that ensuring women’s equality rights in relation to women’s spaces should inform the committee’s deliberations and that a policy guideline aimed at protecting such spaces should be drawn up.

1. Transgender equality rights:

This submission supports legislation and policy that seeks to prevent discrimination against persons who transgender. All persons should have rights of employment and access to services irrespective of how they choose to dress or present themselves in public. It supports the rights of those in a category called ‘transgender’ to protection from discrimination in the exercise of their proclivities. Gender is not the same as sex. Women require protection as a sex, as it is on the basis of and through their sex that women are discriminated against and suffer disadvantage. Women do not occupy low status on the basis of their ‘gender’, i.e. aspects of appearance and behaviour, but on the basis of sex. The protection of a category of men to express their ‘gender’ should not conflict with women’s right to protection from discrimination as persons of the female sex.

2. Omission of women’s interests in this inquiry:

Despite the fact that this committee’s name specifically references women, women’s equality rights are not included in the terms of reference for this inquiry. The inquiry does not refer to the effect that ‘equality’ for men who transgender might have upon women’s equality. Women’s and feminist groups are generally not invited to contribute to consultations on transgender rights as if they would have nothing relevant to say, despite the fact that men may, under the idea of transgender equality gain the right to be recognised in law as ‘women’. Women are the ‘absent referent’, not officially referred to, despite the fact that it is ‘women’ that the majority of those persons who wish to express their ‘gender rights’ seek to emulate. In this submission I have taken the liberty of writing from the point of view of the category of persons, women, whose interests are usually omitted from consideration in relation to this issue.

3. Clash of rights:

i. The demand for transgender equality may create a ‘clash of rights’ in which the rights demanded by one group of people can substantially endanger the rights of another group (Sniderman, Fletcher, Russell and Tetlock, 1997). In a clash of rights some adjudication has to be made as to whether the group involved in the rights demand that compromises the rights of another group, can be accommodated in human rights norms.

ii. In the case of the campaign for transgender equality the main category of persons seeking rights are persons of the male sex, that is, those responsible for the violation of women’s rights to, for example, live free from violence and the threat of death, to freedom of movement and expression, to freedom from discrimination (Romito, 2008). These male persons do not generally just claim that they are disadvantaged in their own right as members of the category ‘transgender’, but that they actually are physically members of the female sex, women, as in the demand by male bodied transgenders that they should be able to enter spaces such as toilets, set aside for women. A most serious clash of rights is likely to occur when members of one rights-bearing category claim to actually be members of another category.

iii. A clash of rights occurs also when members of one rights-bearing category, persons who transgender, promote ideas and practices which are recognised in international law as harmful to the equality of another group. Persons who transgender do not change their biological sex but follow the norms in outward appearance that are called in human rights terms ‘gender stereotypes’. The promotion within the politics of transgenderism of the idea that an essential ‘gender’ exists and that the appropriate ‘gender’ for persons of the female sex is represented in particular forms of clothing and mannerisms creates a clash with the rights of women. In international law gender stereotypes are recognised as being in contradiction to the interests of women. The importance attributed to the elimination of these stereotypes is exemplified in the wording of the United Nations Convention on the Elimination of All forms of Discrimination against Women (CEDAW), which feminists advocated for throughout the 1970s until its promulgation in 1979. Article 5 of CEDAW calls upon States Parties, to ‘take all appropriate measures’ to ‘modify the social and cultural patterns of conduct of men and women, with a view to achieving the elimination of prejudice and customary and all other practices which are based on the idea of the inferiority or the superiority of either of the sexes or on stereotyped roles for men and women’ (United Nations, 1979: Article 5). ‘Stereotyped roles’ are, according to feminist critics of the practice, the very foundation and sine qua non of transgenderism, and the notion of ‘gender identity’ (see Jeffreys, 2014). The promotion of such stereotypes by men who transgender is harmful to women’s equality and this could be seen as a reason why ‘transgender equality’ inevitably conflicts with women’s rights.

4. Why men who transgender should not have access to women’s spaces:

i. Men who transgender should not have access to women’s spaces because they do not change their biological sex and do not become female. Moreover, the majority of these male-bodied persons (85%) retain their genitalia (Transgender Law Centre, 2005). There is no requirement in UK legislation such as the 2004 Gender Recognition Act, that recognition as transgender must involve hormonal or surgical treatment. Thus male persons who access women’s spaces may be physically entire and express their gender identity only through the assumption of feminine stereotypes, i.e. gender, in their appearance.

ii. The behaviour of men who transgender towards women resembles the behaviour of men who do not transgender in respect of male pattern violence i.e. some male-bodied transgenders, like their non-transgendering counterparts, have a pattern of violent practices towards women such as murder, rape, sexual harassment. The linked website provides a collection of newspaper accounts of sexual violence against women and girls by men who transgender: The response from transgender rights campaigners is sometimes that the men who are violent are not genuine transgenders, but since transgenderism is not a biological condition but a mental one, adjudication of genuineness is not possible. Increasing numbers of those who have transgendered are deciding that they have made a mistake and engaging in ‘detransition’, which reveals that the mental condition can be temporary and evanescent. A google search reveals 19,600 pages of resources for persons who seek to detransition.

5. Women’s spaces:

Three varieties of spaces deliberately segregated to protect women’s dignity and security will be considered here: women’s refuges, women’s toilets and women’s prisons.

i. Women’s refuges: Women’s refuges were established to create a place of refuge for women who have suffered violence from men. From their inception the majority of refuges have sought to offer women spaces where they are not forced to interact with men in order to enable them to recover from the trauma they have suffered. Unfortunately, as a result of the campaign for transgender equality, refuge provision for women is increasingly being opened up to men who ‘identify’ as women through the adoption of stereotyped feminine accoutrements. Some of these men have histories of violence against women and media reports of court cases involved rape by such persons is starting to emerge. In a Canadian case a man called Christopher Hambrook was found guilty of sexually assaulting ‘four vulnerable females between the ages of five and 53 in Montreal and Toronto over the past 12 years’ in two shelters for homeless women and women escaping domestic violence (Pazzano, 2014). He accessed the shelters by claiming to identify as a woman called ‘Jessica’. Clear dangers arise when women residents are forced to share bathrooms and bedrooms with violent men who profess to have gender identities.

ii. Women’s toilets: Women’s toilets constitute spaces in which women are particularly vulnerable and for this reason, to protect women’s dignity and safety, they have tended to be segregated ever since women’s rights campaigners in the nineteenth century demanded such provision. As a result of campaigns for transgender equality, men who crossdress and transgender are increasingly gaining the right to access women’s toilets. There are a quite surprising number of cases in which men wearing women’s clothing have been arrested for engaging in behaviour in women’s toilets that harms women. This webpage provides information and links to numerous occasions on which men dressed in stereotyped women’s clothing have engaged in sexual violence in women’s bathrooms/toilets: l The range of acts they engage in includes secret photographing of women using the toilets and showers, making audio recordings of women urinating or defecating, peeping at women from adjacent stalls or under stall dividers, demanding that women recognise them as women and becoming aggressive if women do not, luring children into women’s toilets in order to assault them, and sexual assault. In a British case, a man dressed up as a ‘mannequin with a mask and a wig’ to enter a cubicle in the women’s toilets in a shopping mall, where he ‘performed’ an unspecified ‘sexual act’ (Ninemsn staff, 2011). The 22 year old man told police he ‘found the sound of women on the toilet sexually exciting’. The man had filmed women’s feet from beneath cubicle doors on his mobile phone, and recorded the sound of a flushing toilet.

iii. Women’s prisons: Women’s prisons are spaces in which women are confined and unable to escape unwanted attention from males. The fact that women may have to share cells and shower facilities with men who are seeking to transgender could be seen as an extra layer of punishment. Male prisoners in western countries are using human rights laws successfully to gain access to transgender treatment at public expense in prison, and the right to then transfer to the women’s estate. These men are often precisely those who are most violent and dangerous to women’s safety, having been convicted of grave crimes including the murder of women. In 2009, an appeal from an unnamed, violent male prisoner in the UK to be moved to a women’s prison was successful. The petitioner in this case was found guilty in 2001 of the manslaughter of his male lover who was strangled with a pair of tights, allegedly for refusing to fund the murderer’s sex change surgery. He was sentenced to five years imprisonment. Five days after his release he attempted to rape a female stranger and was sent back to prison (Allen, 2009). The man’s lawyer told the court that the crimes were all linked to ‘a desperation to become a woman’. The judge declared that ‘her (sic) continued detention in a male prison is in breach of her rights under Article 8 [the right to private and family life] under the European Convention on Human Rights’. The notion of human rights is trivialised thereby. In response to the judgement, new guidelines were issued for the treatment of prisoners seeking gender reassignment in UK prisons in March 2011, which enabled prisoners to have treatment and to be located in women’s prisons. Unfortunately, there seems to be no acknowledgement here of the more serious and pressing right of women to avoid being compulsorily housed with violent men.


Persons of one biological sex who consider that they have a ‘gender identity’ stereotypically associated with the other sex do suffer discrimination and need protection. A problem arises, however, when ‘gender’ and ‘sex’ are confused, to the extent that male-bodied persons gain a right to enter spaces set aside for women. In such a case a clash of rights is created. Persons who wish to express a gender identity not usually stereotypically associated with their biological sex need to be accommodated in ways that protect them, but do not conflict with the rights of women.


That the protection of women’s rights to dignity and security and to separate women’s spaces should be an underlying principle guiding the deliberations and recommendations of this committee. That the committee should establish a guideline that ensures such protection.


Allen, Vanessa (2009, 5 September). Transsexual killer and attempted rapist wins ‘human rights’ battle to be moved to women’s prison. London: The Daily Mail.

Jeffreys, Sheila (2005). Beauty and Misogyny: harmful cultural practices in the west. London: Routledge. Jeffreys, Sheila (2014). Gender Hurts: a feminist analysis of the politics of transgenderism. London: Routledge.

Ninemsn Staff (2011, 18 April). Man dressed as mannequin found in mall toilet. Australia: Nine News.

Pazzano, Sam (2014, 15 February). A sex predator’s sick deception. Toronto Sun.

Romito, Patrizia (2008). A Deafening Silence. Hidden Violence against Women and Children. Bristol: The Policy Press.

Transgender Law Centre (2005). Peeing in Peace: a Resource Guide for Transgender Activists and Allies. San Francisco Transgender Law Centre. 20 August 2015



Lesbian Feminist Julie Bindel [photo from twitter]

Lesbian Feminist Julie Bindel [photo from twitter]

The definition of “unsafe” speech is that which emanates from a woman, according to the University of Manchester Student Union, which banned lesbian feminist Julie Bindel from speaking at an October 15 event called ‘From liberation to censorship: Does modern feminism have a problem with free speech?’

The University determined that Julie’s feminist view -that gender is a social construct which is harmful to women- makes her an “unsafe” person whose speech “could harm” transgender students. The other speaker scheduled for the event, “men’s rights activist” Milo Yiannopoulos, author of, among other things “Transgenderism is a psychiatric disorder: Its sufferers need therapy, not surgery” was given the go-ahead to appear.

Milo Yiannopoulos [photo from twitter]

Milo Yiannopoulos [photo from twitter]

When asked to explain the mind-boggling hypocrisy of their decision to censor, Student Union Women’s Officer Jess Lishak clarified that it was Julie Bindel’s status as a woman and a feminist that made her views dangerous. You can read her statement here:

“Our safe space policy clearly states that we will not allow visiting speakers or members to “say things that are likely to incite hatred against any individual or group based on age, disability, marital or maternity/paternity status, race, religious beliefs, sexual orientation or sexual activity, gender identity, trans status, socio-economic status, or ideology or culture”, Jess Lishak points out in her statement. The policy provides no provision against sex-based discrimination, as sex is not a protected category. Lishak stated that the decision to ban Julie Bindel and allow Milo Yiannopoulos to speak was unanimous among the Executive officers:

Harriet Pugh


Naa Acquah


Hannah McCarthy


Joel Smith


Jess Lishak


Natasha Brooks


Lucy Hallam


Michael Spence


Exec 201516


Blood and Visions: Womyn Reconciling With Being Female by Autotomous Womyn’s Press.

An anthology of writing and artwork by 10 womyn who stopped their female to male (ftm) transitions. Personal stories, political analysis, practical advice, and resources for womyn who struggle with dis-identification from their female reality.

Excerpt: “This process lacks the intoxication of transition, goes back into friction that rubs us raw and makes us feel what we’ve spent years trying to get away from. From this we learn power you can’t pick up at a pharmacy, that’s not made in labs, not made by men. Power that comes from being a womyn, being a dyke, power we’re not supposed to know about; many womyn have been killed or defamed for being wise to it. Power they tried to kill in us or trick us into calling male. We find it in ourselves and each other; in our friendships we find the strength to continue, to think and feel what we were taught was forbidden.”

Glossary of terms:

Autotomous: Describes the ability of an animal (or metaphorically, a womon) to release a part of her body/self and abandon it in order that she may survive attack or injury. Examples of autotomous animals are lizards (autotomous because of their tails), sea cucumbers (their ability to divide), and starfish (their arms). Some autotomous creatures regenerate the parts of themselves they have sacrificed, to some extent. The creature is never wholly the same but in most cases, she does survive.

Detransition: Ceasing transition, abandoning trans identity, and no longer trying to “live as” the opposite sex. This can include actions such as going off hormones, changing one’s name back to one’s birth name, no longer binding, no longer packing, etc. Detransition does not have to include any attempts to change one’s clothing choice, hair, behavior, or other things perceived as gender-markers, nor does it necessarily include plastic surgery or electrolysis to “reverse” the steps taken during medicalized transition. Detransition means stopping transition and beginning the work of reconciling with the reality of having a female body and having survived girlhood. Often used by those who no longer understand “gender” in terms of “identity,” but in terms of patriarchally-imposed sex roles.

Deeply moving and informative for all women concerned about the wholeness of our womanhood — and our sisterhood.




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