In The Economist today

 

The gender-identity movement undermines lesbians

Its attempt to rebrand lesbians as queer erases their identity, writes Pippa Fleming, a performance artist

There’s an African proverb that states: “If you don’t know where you come from, how do you know where you are going?” Some of the most powerful black people known for their political analysis, social commentary, activism and legacy during the civil-rights, gay-rights and feminist movements were black lesbians. Oops! Did I just say “lesbian”, that dirty seven-letter word that has the GBTQI community scrambling to apologise for or afraid to associate itself with? Lesbianism is as ancient as the cosmos, yet it is a threat to patriarchy because it does not centre males, nor does it seek male wisdom, power or validation. Instead of finding solace within our community against the threat of misogyny and homophobia, lesbian identity is being written out.

When black lesbians attempt to navigate pop culture’s “gender-identity matrix”, searching for their kindred’s place in history, they often come up empty-handed. What matrix, you ask? It’s that maze that has people running around in circles, as they attempt to reconcile new language and theories forced upon them by the elites in education and the corporatocracy, like “cisgender”, which means you were cool with the sex you were born in, or that biology is irrelevant and as has no connection to one’s concept of self.

Pippa Fleming

Whether it be in feminist studies, gender studies or the history of gay pride, black lesbians often go without their names or sexual orientation being mentioned. The trend towards claiming that “all sexuality is fluid” and to brand everyone and everything queer and transgender, means black lesbians are rendered invisible. A queer identity embraces sexual and intimate relationships with males, females, and intersex people who identify as transgender, gender-queer, trans masculine or gay, just to name a few. My, we are a diverse crowd.

In this current wave of “free to me” gender politics, any man with a penis can claim to be a female and expect entrance into female-segregated spaces, such as locker rooms, sports teams or colleges, without question. But don’t twist it; the generosity does not flow in both directions. Just ask the women who crashed the party at the male lido in Hampstead Heath in London in May: they were promptly escorted out by the police. Lesbian identity is now being dubbed as exclusionary or transphobic. You’re damn right it’s exclusive: lesbians have a right to say no to the phallus, no matter how it’s concealed or revealed. Imagine if white folks ran around claiming they were black or demanded access to our affinity spaces. They would be called deluded racist fools!

Shush, I hear the snickering. Who’s this tired-ass dyke that nobody wants to hear from? And why hasn’t she dropped any names? I like luring in my audience with provocative statements and short-circuiting any thought process that may prevent critical thinking.

Do the names Stormé DeLarverie, Audre Lorde or Angela Davis, ring that black gay history bell? The more important question, especially for those claiming to be the “down”, Black Panther activist type is this. Why don’t you know the roles they played? Without their dauntless activism and allyship, none of us would have the vocabulary of resistance or a notion of what’s required to create tangible alliances and an empowered LGBTQI community.

Let me drop a few herstorical truths.


Read the rest of this post here:

https://www.economist.com/open-future/2018/07/03/the-gender-identity-movement-undermines-lesbians

Autumn Sandeen is a man who enjoys acting out the subjugated sex-roles enforced upon females for his pleasure. He is a public figure due to his blogging at ostensibly Lesbian site Pam’s House Blend (where actual lesbians are not represented and are in fact censored and banned for discussing concerns of female persons) and also his gig at San Diego LGBTWeekly  writing about the interests of Gender Affiianados (those who celebrate and enjoy sex-role stereotypes inflicted on women).

He is also a long term military man known for impersonating and mimicking female military by chaining himself to the white house gate wearing a female naval uniform as a costume while claiming to be female.

Not only does Mr. Sandeen perform “women-face”, and co-opt and colonize females, he also quotes MLK in every post, and sometimes Cesar Chavez, both men, and both non-white men, in his screeds about his right to not only perform women-face, but his so-called right to force the public at large to play along with his sexist female-objectified pantomine.

Mr. Sandeen, a white male, postures himself, and seeks to align himself with  American civil rights activists who fought for (men’s) rights and (men’s) equality against white supremacists and colonizing white capitalists. But what is the relationship between a white male colonizer and fetishist who enjoys female impersonation, and the male leaders of civil rights and anti-capitalist movements?

Well Sandeen has conveniently chosen dead men to align his Genderist activism with, so we can’t ask them. But we can ask ourselves.

What would MLK think about a white man who claimed that Black and white men  have different brains?  What would he think about white men who claim to be happier in the “Black Role”? And get their skin made-up and “pass” as Black?  And who have hundreds if not thousands of websites filled with tips on acting Black and “embracing their inner Blackness”? What would he think of privileged white men calling themselves “Jamal” and stepping and fetching and speaking “ghetto” in some horrid racist pantomime? Would MLK like to see whites pantomine racist stereotypes of Blacks as they claim Black Brains? And watching themselves in the mirror masturbating at the idea of themselves as being Black? And having hundreds of websites about white men whose most profound desire is to have sex with a Black person who believes the white man is truly Black? What would he think about whites getting their legal race changed to Black because of how they “felt Black since childhood”? What would he think about recording white males as African American when collecting statistics? What would he feel about including white males in Black health initiatives? Would he like white men in blackface to be in leadership positions at the NAACP?  Would he like white men to receive college scholarships set up for Black students? Would he like affirmative action programs to include whites who select “Black”, since Blackness is an optional “identity” that one can embrace or deny based on one’s self-concept and a cheap afro wig?  Would he agree with white men who claimed Blacks have “cis-privilege” over whites who wear blackface? Would he agree that Blacks oppress white men doing blackface? Would he agree with the concept of “blackfacephobia”? What would he say when white men in blackface told MLK that even though they were born and grew up as white, they actually had “black childhoods” since they absorbed racist attitudes indirectly, and secretly internalized them? Would he like a cottage industry of voice coaches claiming to help whites “talk Black”? Would he like psychiatry to diagnose which whites are “black inside”? What would he make of blackface minstrels who factor in purchasing a “Black-friendly” automobile as part of their “trans-ition”?

What would he think of the following random trans blog excerpt with sex switched to race:

“The Ups and Downs of Switching Race

I gave the issues I last wrote about some more thought, and have a few ideas to share.

For me, being Black is a joyous and intense state.  I am sociable, flirty and “on.” Being a white is more of a contented and relaxed, comfortable thing.  Appropriate white adjectives include strong, aware, capable.

Being Black is still quite stressful for me – not so much about being discovered, or worrying about danger any more, but more about doing things that are outside my white comfort zone.

I still have so much to remember to do (and not do) when being a Black, from voice to manner to posture – things that are not yet completely innate to me.

And then, socializing is not something that comes easily to me.  Though I have revelled in the friendships and interactions that I have achieved as Black, meeting people has never been without stress for me.

I am so much more a social creature in my Black guise, and getting out and partying and enjoying the company of others tends to acquire a certain momentum if I keep at it consistently.

However, once I stop and go back to my white comfort zone, inertia takes over.

…and that can be hard to overcome…

But, when I have had the benefit of perspective instead of being caught up in the moment of how I feel, my sense is that I have grown increasingly dissatisfied with the confines of my white comfort zone as I have gotten older – and my Black emergence was part of that.  There is always the potential for backsliding, or conversely, for my white self to displace the Black by finding his own excitement, but my best guess at this moment is that I will walk my road to happiness and fulfillment in sexy heels and hose sexy blackface and afro wig.

Of course, forecast is subject to change…”