Rapid Onset Gender Denial

Tags

neurodivergence, not feminism go away, speshul snowflake trans

Recently, some transgender adolescents and young adults have begun reporting a disturbing new trend.

In recent years, a number of transgender adolescents have been reporting in online discussion groups that their parents suddenly have begun misgendering their children, disrespecting their children’s self-identified gender, and espousing anti-trans beliefs. We believe this may reflect a new clinical condition: rapid onset gender denial (ROGD).

Adolescents have described clusters of these beliefs occurring in pre-existing friend groups, such as the popular parenting website Mumsnet. Adolescents typically notice a process of immersion in social media immediately preceding their parent’s lack of acceptance: “binge-watching” trans-exclusionary feminist YouTube channels, excessive use of websites such as FourthWaveNow and TransgenderTrend, and accounts on self-identified “gender critical” subreddits. These descriptions raise the question of whether social influences may be contributing to or even driving this lack of acceptance in some populations of parents.

The adolescents and young adults that report this disturbing behavior are not in any way bigoted against anti-trans people. The vast majority of adolescents and young adults whose parents have ROGD support the right of radical feminists to found organizations that reflect their beliefs and believe that anti-trans individuals deserve the same rights and protections as other individuals in their country.

In proposing the existence of rapid onset gender denial, we by no means intend to disrespect people with real, valid anti-trans beliefs. We recognize that a small minority of people struggle with a crippling inability to accept trans people for religious or political reasons, and we support tolerance and accommodation of these uncommon beliefs. But this minority have had anti-trans beliefs for their entire lives. Parents with rapid onset gender denial are no hairy-legged bra-burning radical feminists or church-going anti-gay Christians. Even parent-affirming clinicians agree that most ROGD parents favor gay marriage— hardly what you would expect from someone genuinely anti-LGBT! On online fora, parents regularly discuss their “peak trans” moment: the moment when they “realized” that they were anti-trans. Most of these “peak trans” moments are inspired by stories spread by other ROGD parents– proof positive that it is a social contagion.

We recognize that parents with ROGD face real problems. Their children report that parents with ROGD are sensitive, intelligent people who often struggle with anxiety and depression. ROGD is a way of expressing very real distress. Many parents with ROGD are trying to cope with the stress of their child individuating, a difficult time for any parent. It may be particularly difficult for parents who put psychological weight on their children growing up to be a particular kind of person or who invest much of their self-worth in their child agreeing with them. Many other parents may simply be seeking attention: after all, their children are developing lives separate from them, which can be a difficult adjustment, and it’s perfectly normal for parents to be attention-seeking in this developmental stage. Still others may be using ROGD as a coping mechanism for other stresses in their life, such as depression or divorce. After all, it can be easier to blame these stressors on a child’s transition than to accept the harsh reality. Many ROGD parents engage in magical thinking: if their child simply detransitions, then all of the depression and anxiety the parents experience will go away.

Several children have noticed that their parents with ROGD have autism or “autistic traits.” Could ROGD be caused by autism? The rigid, black-and-white thinking associated with autism may lead parents to struggle with the idea of gender fluidity or the concept that someone they previously thought of as a girl might in fact be a boy. And people with autism often struggle with finding friends: the social acceptance they find in ROGD communities may have been the first social acceptance they’ve found in their entire lives.

Supporters of parents with ROGD say that recognizing that transness “isn’t real” improves parents’ lives. But the evidence from their children says otherwise. Many parents with ROGD appear angry, sullen, and withdrawn: they yell at their children, dish out unreasonable punishments, and petulantly refuse to call their children by the correct name and pronouns. It can be impossible for adolescents to have a civil, open conversation with their parents without their parents indignantly spewing insults or accusing them of making up their gender. Many others are depressed. Not only do ROGD parents openly admit their despair about their children’s transition, they have the distorted thoughts characteristic of a struggle with depression: for example, many grieve the “mutilation” and “death” of their children, who are in fact still alive and trying to talk to them. Worst of all, ROGD typically ruins parent-child relationships, with many parents alienating their children so much that a normal-parent child relationship is impossible and the child must go low- or no-contact to preserve their sanity. To any parent, their children are one of the most important things in their lives; this pernicious ideology destroys the precious parent-child relationship, one of the foundations of society and a bond any parent cherishes.

It makes sense that ROGD would cause such difficulty in parent-child relationships, because of the nature of the ideology itself. Parents with ROGD are known for their irrational and science-denying beliefs, such as that a twenty-two-year-old is a child if the parent identifies them as such. Unfortunately, you can’t identify out of biological reality. These beliefs will likely lead them to great distress if they don’t learn to accept and work with the reality that, whatever their friends say, some things– such as the fact that their adult children are fully competent to make their own medical decisions without parental input– won’t change.

Fortunately, treatment is available for ROGD. Several therapists have begun to specialize in the treatment of parents with ROGD. Unlike ROGD parents, we believe in scientific and biological reality, which is why our therapists practice CBT and other evidence-based therapies instead of Jungian psychoanalysis. It is a nonjudgmental course of therapy intended to explore the reasons that parents have ROGD. If, after a long course of therapy, it turns out that the parent genuinely has anti-trans beliefs, of course we will accept this. But it’s simply irresponsible to think that these parents might genuinely be anti-trans– making possibly irreversible decisions such as destroying their relationship with their children– unless we have explored all the other options.

Polyamory Survey: The Results, Part One

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polyamory

I collected 498 responses to my polyamory survey. Of these, 19 (3.8%) were deleted for being monogamous, leaving me with 479 respondents. The survey was promoted primarily on my blog, Thing of Things, and Slate Star Codex. For this reason, it is primarily representative of the rationalist community. 81% of respondents identified as rationalists.

Limitations

Due to a miscommunication with Scott Alexander, the polyamory survey as posted on Slate Star Codex failed to clarify that single people who would be nonmonogamous if they were dating anyone should take the survey. This may lead to underrepresentation of single respondents.

Mid-survey, I added some clarifications, which included defining “assigned gender at birth” and informing people who don’t know what a rationalist is

At least one person failed to follow instructions and included platonic primary partners; I do not expect the number of people who both have platonic primary partners and are bad at following directions to be high enough to distort the data. While I attempted to create categories that would encompass many different ways of doing polyamory, some forms may not be accommodated; for example, one participant complained that he slept with dozens of new people every year but, as he does not have many relationships, was recorded in the survey as having no partners. I do not expect people this unusual to distort the results much.

Several people refused to take the survey because they felt uncomfortable classifying their gender, sexual orientation, or romantic orientation within the boxes given. This survey may underrepresent queer people with unusual genders or orientations. Some participants felt that “transgender” is a term which only includes binary-gendered people; thus, nonbinary people may either have been underrepresented or incorrectly included as cisgender.

The definition of “sex” was confusing to several respondents. In particular, some respondents included cybersex as sex, while some did not. Depending on whether you consider cybersex to be sex, my survey may either undercount or overcount how much sex people are having.

Do Cis Straight Poly People Exist?

Before we can determine whether polyamory works well for cisgender heterosexual people, it is first necessary to determine whether cis straight poly people exist at all.

The answer appears to be “yes”. The gender, sexual orientation, and romantic orientation breakdown of respondents is as follows:

7.1% asexual
42.7% bisexual
42.9% heterosexual
7.3% homosexual

1.5% aromantic*
45.5% biromantic
44.7% heteroromantic
8.4% homoromantic

54.4% cisgender male
24.9% cisgender female
7.5% transgender person assigned female at birth
13.2% transgender person assigned male at birth

(There was a high overlap between “heteroromantic” and “heterosexual”, “biromantic” and “bisexual”, etc.)

However, I live in Berkeley, so I am aware that cisgender straight poly people often do things that many monogamous people would not consider to be very heterosexual or cisgender. For this reason, I included two additional questions to test whether someone is paradigmatically cisgender and heterosexual.

I asked heterosexual people whether they had had sex with a person of the same gender, or with any transgender person. (After some consideration, I chose to include all transgender people, on the grounds that cis people seem to consider sex with any of us to be kinda gay.) I clarified that “sex” includes any activity two or more people are doing, at the same time, which is primarily intended to cause sexual arousal or orgasm in one or more participants, and that it still counts if a person of your preferred gender was also involved, you didn’t touch their genitals, one or both of you didn’t get naked, it was BDSM, it was exclusively over the Internet, etc. 40.5% of heterosexual respondents have had sex with a person of the same gender, or with any transgender person.

I asked cisgender people whether they have taken any steps conventionally considered to be part of a gender transition process, such as taking cross-sex hormones; asking people to refer to them with different pronouns or a name not associated with their assigned gender; binding, tucking, or wearing clothing or makeup conventionally associated with the other primary gender on a regular basis; or deliberately altering their presentation to cause people to read them as the gender they weren’t assigned at birth. 13.6% of cisgender respondents have taken a step conventionally considered to be part of a gender transition process.

It is now possible to calculate what percentage of poly people are paradigmatically straight and cisgender. 21.5% of poly people in my sample were paradigmatically cis and straight. Rationalists were more likely to be paradigmatically cis and straight than nonrationalists: 36% of rationalists were paradigmatically cis and straight. 33% of cisgender men were paradigmatically cis and straight, while only 8% of cisgender women were paradigmatically cis and straight. This reflects the common polyamorous wisdom that cisgender, heterosexual poly women are very rare.

*I used a narrow definition of aromantic, in which a person is uninterested in having any relationships described as “girlfriend,” “boyfriend,” or “partner”, rather than a broader definition in which one might have partners that one is not romantically attracted to.

Are Poly People Cucks?

Many people accuse polyamorous people, particularly men, of being cucks: that is, they are sexually aroused by the idea of their partners having sex with other people. Unaccountably, no one has ever collected data on this claim.

At first blush, this generalization seems accurate: 78.7% of respondents reported that they found the prospect of a partner having sex with someone else arousing, even if only a little bit or only in particular situations. However, only 15.2% of respondents found it arousing in a submissive way, as implied by the word “cuck” (e.g. you are aroused by your partner having sex with other people because you find it humiliating). 29.4% found it arousing in a dominant way (e.g. the idea that you might “force” your partner to have sex with someone else). The majority of respondents, 76.8%, found it arousing in a non-kinky fashion (e.g. because it is hot when your partner has orgasms).

Further, this arousal is not a significant driver of people’s interest in polyamory: only 4.8% of respondents reported that this was a major reason for them to be poly.

I will now look at cisgender male respondents specifically, as this is a subject of particular interest. 79.3% of cisgender men found the prospect of a partner having sex with someone else arousing; 15.7% were aroused in a submissive way, 35.7% in a dominant way, and 73.4% in a non-kinky way. 7.2% said that this was a major reason for them to be polyamorous. Cisgender men appear to have approximately the same pattern as everyone else, although they are perhaps slightly more likely to be interested in a dominant fashion and less likely to be interested in a nonkinky fashion; cis men may also be more likely to have this as a primary reason for them to be poly.

Therefore, I have concluded that, while poly men are typically aroused by their partners having sex with other people, poly men are not in fact cucks, nor is this a major reason for them to be poly. I am unclear on whether it is a good idea to raise awareness of these results, however. If you must humiliate someone for their partner having sex with other people, you should at least humiliate the people who get off on it.

Tune in next post for answers to a variety of other exciting questions such as:

• Are poly people satisfied in their relationships?
• How many people are poly people dating?
• Are poly cis men lonelier than poly trans people or poly cis women?
• How much sex are poly people having really?
• Are poly people more attracted to their primaries or their secondaries?
• And more!

Autogynephilia Survey

Tags

ozy blog post, speshul snowflake trans

Methods

I have 784 respondents; twenty respondents were deleted for skipping an excessive number of questions, leaving me with 764 respondents. The respondents were mostly taken from my blog, Thing of Things; therefore, they may not be representative of the general population.

To assess autogynephilia, I used a 22-item scale which is commonly used in the literature on autogynephilia. Unlike in previous studies, I did not alter the language for cisgender respondents. To assess autoandrophilia, I genderswapped the items on the scale. Certain items were easily genderswapped: for example, “fantasies in which I have a vagina/vulva” became “fantasies in which I have a penis”. Others required more of a judgment call, as when I decided that erections and ejaculation are physical male functions analogous to pregnancy. As my autoandrophilia scale has never been validated, the results are unreliable and should be considered preliminary. Further, this scale would not capture any ways that autoandrophilia manifests differently than autogynephilia. (For example, one might expect autogynephiles to be more interested in wearing women’s clothing, as there is more sexy clothing which is only for women than sexy clothing which is only for men.)

To assess gender, I presented two questions. The first asked people to identify as cisgender or transgender. The second asked people to identify as transgender, definitely cisgender, or uncertain whether the terms “cisgender” or “transgender” best describes them.

To assess sexual orientation, I asked whether a person was attracted to both men and women, men but not women, women but not men, exclusively nonbinary people, or no one at all.

Demographics

A gender and sexuality breakdown follows. Percentages may not add to 100 due to rounding.

53% cisgender men
19% cisgender women
10% transgender people assigned female at birth
18% transgender people assigned male at birth

24% definitely cisgender men
9% definitely cisgender women
8% AFAB transgender
16% AMAB transgender
14% neither cisgender nor transgender AFAB
30% neither cisgender nor transgender AMAB

18% bisexual cisgender men
32% heterosexual cisgender men
2% homosexual cisgender men
1% asexual cisgender women
12% bisexual cisgender women
4% heterosexual cisgender women
1% homosexual cisgender women
2% asexual AFAB trans people
6% bisexual AFAB trans people
2% homosexual AFAB trans people
2% asexual AMAB trans people
8% bisexual AMAB trans people
1% heterosexual AMAB trans people
6% homosexual AMAB trans people
1% miscellaneous

Autogynephilia and Autoandrophilia Scores

(For these numbers, a score of zero indicates that none of the fantasies are arousing, while a score of 88 indicates that all of the fantasies are very arousing. Please behold the quarter-assed bar charts.)

Autogynephilia

Cisgender man: 44
Cisgender woman: 22
AFAB trans: 13
AMAB trans: 35

 

Definitely cisgender man: 36
Definitely cisgender woman: 25
AFAB trans: 11
AMAB trans: 40
Neither cisgender nor transgender, AFAB: 22
Neither cisgender nor transgender, AMAB: 48

Asexual cisgender man: 41
Bisexual cisgender man: 52
Straight cisgender man: 40
Gay cisgender man: 40

Asexual cisgender woman: 6
Bisexual cisgender woman: 36
Straight cisgender woman: 17
Gay cisgender woman: 21

Asexual AFAB trans: 2
Bisexual AFAB trans: 17
Straight AFAB trans: 15
Gay AFAB trans: 7

Asexual AMAB trans: 31
Bisexual AMAB trans: 39
Straight AMAB trans: 17
Gay AMAB trans: 36

[Note that sample sizes for asexual cisgender men and heterosexual AFAB trans people are particularly small.]

Autoandrophilia

Cisgender man: 20
Cisgender woman: 25
AFAB trans: 30
AMAB trans: 6

Definitely cisgender man: 23
Definitely cisgender woman: 18
AFAB trans: 30
AMAB trans: 7
Neither cisgender nor transgender, AFAB: 29
Neither cisgender nor transgender, AMAB: 17

Asexual cisgender man: 18
Bisexual cisgender man: 23
Straight cisgender man: 18
Gay cisgender man: 26

Asexual cisgender woman: 8
Bisexual cisgender woman: 28
Straight cisgender woman: 23
Gay cisgender woman: 24

Asexual AFAB trans: 19
Bisexual AFAB trans: 33
Straight AFAB trans: 19
Gay AFAB trans: 34

Asexual AMAB trans: 7
Bisexual AMAB trans: 8
Straight AMAB trans: 3
Gay AMAB trans: 2

[Note that sample sizes for asexual cisgender men and heterosexual AFAB trans people are particularly small.]

Discussion

Confusingly, cis men are the group most likely to experience autogynephilia, and cis women are also more likely than average to experience autoandrophilia. However, when broken out into more specific categories, we discover that this is mostly driven by people who identify as neither cisgender nor transgender– that is, the potentially gender dysphoric.

People are much less likely to experience autoandrophilia than autogynephilia. It is unclear why this might be. It is possible that my measure failed to capture autoandrophiliac sexuality; I suggest performing qualitative research on transgender men to construct an appropriate measure. It is also possible that autoandrophilia is legitimately less common than autogynephilia for some reason: for example, perhaps because female bodies are hypersexualized in the media while male bodies are not, or because people with testosterone-dominant systems have kinkier sexual fantasies.

It has been occasionally claimed that women do not experience autogynephilia. My study suggests that this is false. While cisgender women do not experience autogynephiliac fantasies as commonly as AMAB transgender people do, they do seem to sometimes experience autogynephilia. However, it is also occasionally claimed that autogynephilia is ordinary female sexuality. It does not appear that my survey supports this hypothesis; cis women are far less likely than trans women to be autogynephiles. Autogynephilia seems more characteristic of definitely cis male sexuality than definitely cis female.

Some trans advocates argue that trans women overreport autogynephilia, because if one has a penis it is marked and unusual to have sexual fantasies in which you have a vagina, while if one has a vagina it is not at all marked or unusual to have sexual fantasies in which you have a vagina. It is unclear how this hypothesis can be tested; as such, my survey does not provide evidence for or against it.

It has been occasionally claimed that trans men do not experience autoandrophilia. My survey suggests that this is false; trans men have a notably higher rate of autoandrophilia than other groups. The alternate construct of “autohomoeroticism” is not supported: autoandrophilia is detected in a survey which does not ask about any specifically homosexual male behaviors, but merely about sexual arousal when imagining having a physically male body and adopting a male social role.

Autogynephiliac fantasies tend to be about having a woman’s body, wearing women’s clothing, or being admired or having sex while a woman. Very few people were interested in more outré forms of sexuality, such as menstruation, urinating while sitting down, sitting in a feminine way, or being seen as a woman by strangers. Trans women are more likely than cis women to be aroused by these unusual fantasies: cis women’s average is typically between 0 and 0.5 on a scale where 0 means not at all arousing, and trans women’s is typically around 1. However, most trans women have no interest in these fantasies; attempts to depict them as typical of trans female sexuality are inaccurate. 

Similarly, autoandrophiliac fantasies tend to be about having a man’s body (particularly a penis) or being admired or having sex while a man, and not about adopting a male-typical social role outside of a sexual context. 

Bisexual cis women experience a rate of autogynephilia comparable to transgender women’s. I believe this is problematic for claims that no real woman would experience autogynephilia; it implies that either bisexual cis women are not real women or that they are lying about their sexual fantasies in a far less socially desirable direction. It is possible that something unusual about bisexual cis women causes them to fetishize womanhood. It is also possible that autogynephilia is associated with same-gender attraction; certainly, it seems like being attracted to breasts might cause you to be attracted to your own breasts. However, if that is the case, it is unclear why lesbians show such low rates of autogynephilia. My sample size of lesbians was quite small and it is possible this is just noise. I suggest interested people study autogynephilia specifically in a queer cisgender female population.

Gay and bisexual men show elevated rates of autoandrophilia compared to heterosexual men. However, their rates are not comparable to trans men’s. It is possible that while autogynephilia similar to trans women’s is typical of (bisexual) female sexuality, autoandrophilia similar to trans men’s is not typical of any sort of male sexuality. It may also reflect the inadequacy of my measure of autoandrophilia.

Definitely cisgender men are both more autogynephiliac and more autoandrophiliac than definitely cisgender women. This may be due to social desirability bias, poor awareness of one’s sexual fantasies, lower sex drives due to estrogen-dominant hormone systems, or a legitimate difference in sexual interests between definitely cisgender men and definitely cisgender women.

Why More Transgender People?

Tags

ozy blog post, speshul snowflake trans

[This post was prompted by Andree. To prompt a post, back me on Patreon.]

In the past ten or fifteen years, there has been a massive increase in the number of transgender people. A 1997 estimate– from the clinic that treated over 95% of transgender people in the Netherlands– suggested 1 in 10,000 people assigned male at birth and 1 in 30,000 people assigned female at birth are transgender. Today, the best surveys suggest that 0.6% of people in the United States identify as transgender. How did this increase happen?

If you read LGBT history, it is striking how many people are what we would presently call transgender. Classic lesbian novels such as the Well of Loneliness depict recognizably transgender experiences. Stone butch women wore masculine clothing, behaved in a masculine fashion towards their partners, and did not allow their partners to touch their genitals; some people who had a stone butch identity, such as Leslie Feinberg, eventually identified as transgender. In the gay male community, we see “drag queens” who lived as women, used female pronouns, and desired bottom surgery (for an introduction, I can’t recommend highly enough the documentary Paris is Burning and David Valentine’s excellent Imagining Transgender). There were many heterosexual men who crossdressed regularly, and even special cruises and conferences which catered to them; again, many of these men took hormones or even sought surgery (Amy Bloom’s Conservative Men in Conservative Dresses is unsympathetic and rather transmisogynistic, but an interesting resource).

What did these people have in common? If they bought hormones, they did so on the grey market; if they got surgery (and most either couldn’t afford it or had spouses who objected), they flew to Thailand. Most did not biomedically transition. They also did not legally transition, and often did not socially transition: crossdressers were male at work and around their family; many drag queens and butches lived as their assigned gender during the work week. Their experiences are recognizably transgender experiences, but they are invisible to gender clinics, survey-takers, and much of the cisgender population.

Today, we have better access to transition treatment: while there is still gatekeeping, it is rare in the Anglosphere to be denied hormones because you’re gay, because you use your genitals during sex, because you’re a trans woman who wears pants, or similar. That leads more people to transition and more people to transition through a gender clinic instead of on the grey market.

Being transgender is also more socially acceptable in many ways. It is a double-edged sword; if people are more aware of transgender people, it is also harder to go stealth. But trans people tend to experience less housing discrimination, job discrimination, and familial rejection than they used to.

Trans people respond to incentives. It’s not true that gender dysphoria automatically leads to transition. Some gender dysphoric people have a choice between transition or suicide (although to be fair even in this case we would expect some of that population to show up in the suicide statistics instead). But if the cost of transition is high enough, many gender dysphoric people dissociate and depersonalize and are depressed, many gender dysphoric people live for the weekends or trips into the big city where they can be themselves, and many gender dysphoric people will have secret fantasies that they never tell anyone about. As transition becomes more accessible and socially acceptable, people are less likely to use non-transition coping mechanisms for gender dysphoria.

Equally important, I think, are the narratives which are available to frame our experiences. One of the reasons people identify as transmasculine instead of stone butch, or transfeminine instead of drag queens, is that these are the narratives we have to put our experiences into. The lines between gender-non-conforming people and transgender people are not as sharp as we’d like to believe or as would be politically convenient. We gender-non-conforming and gender dysphoric people are, often, an inchoate mass of feelings and desires and incoherent yearnings; it is often hard to know what we want as opposed to what we don’t want. We reach out to our communities for labels and identities and ontologies, and those labels and identities and ontologies wind up shaping what we desire. Of course they do. That’s how people work.

The same person, with the same desires, may identify as a butch lesbian, a radical feminist, a nonbinary person, or a queer trans man, depending on what segment and era of the LGBT+ community they are part of– and they might be equally happy and comfortable in each identity, if it is socially legible to their community. I think it’s a mistake to say that that person “is really” nonbinary, or “is really” butch, or “is really” a radical feminist. They have certain wants, certain needs, and certain ways of articulating those wants and needs are socially legible to their communities. (I wrote a similar process here, with regards to gray asexuality.)

As trans-related identities, labels, and ontologies displace their predecessors, and people are more likely to understand themselves from a trans-related framework, more people are likely to identify as trans and to transition (at least socially). To some extent, the incentives and labels explanations feed into each other: as more people come to understand themselves as trans, the conditions for trans people improve; as the conditions for trans people improve, more people come to understand themselves as trans. But I believe they are distinguishable and both play a role.

Traditional Sexual Ethics Are Impossible In The Modern Day

Tags

ozy blog post, sex positivity

The recent and thought-provoking Slate Star Codex sequence on cultural evolution has led me to think about traditional sexual ethics, and the fact that it is literally impossible to do them in the modern day.

There are three large changes that have occurred in the past few hundred years, which affect sexual ethics. The first and most obvious is the invention of birth control, which permits people to separate (penis-in-vagina) sex and babies.

It is easy to overstate the importance of birth control. Many effective methods of birth control, such as homosexuality and outercourse, were known since the Paleolithic. The Oneida Community reportedly had a typical use pregnancy rate of 0.5%, more effective than modern birth control pills, with male continence; this is a method known since Biblical times. (Of course, the Oneida Community may have had particularly motivated users, and widespread use may have been less effective.)

Nevertheless, giving people more birth control methods with fewer side effects and no chance of not using them in the heat of the moment likely changes many things about sexual ethics.

Second, children are now a net financial drain on their families. In the developed world, children are always a financial cost for 18 years, and often for longer than twenty; they rarely pay their parents back. However, historically and in the developing world, children often began making a financial contribution as young as seven. It is difficult to estimate how many children are/were involved in child labor and how large their contributions to the household were. However, even today, in large families, teenagers who are not sent to school can often pay for themselves through chores and taking care of younger siblings; there is no reason to believe this was not true in the past. (I am interested in more detailed data and am happy to edit this section with more.)

Finally, and most importantly, child mortality.

Our World In Data provides some interesting graphics about child mortality in the past two hundred years. In summary: in 1800, while there is little data, the best estimates suggest that about 40% of children died before age five. In 2019, in rich countries, less than one percent of children die before age five.

Forty percent is a lot of children. Consider a fairly ordinary traditional Catholic family of five children: in 1800, they would only have had three. A family of ten would, in 1800, only have six children. Even the Duggars’ nineteen children would only have been eleven.

But high child mortality rates affect more than family size. That forty percent isn’t evenly distributed among families; some may bury seventy percent of their children, perhaps because of a series of epidemics or a bad crop year. If all you care about is one of your children surviving to take care of you in your old age, and the mortality rate is less than one percent, you have one child. However, if the mortality rate is forty percent and unevenly distributed, you may have to have many more than two kids to have a chance one of them survives to adulthood.

(The evidence is suggestive that decreasing child mortality tends to decrease fertility, in part for this reason.)

What this means is that practicing truly traditional sexual ethics is literally impossible.

You could stop using birth control, and people do. (Catholics use natural family planning, but natural family planning is itself a fairly recent invention. You could, fortunately, do extended breastfeeding for a break in between pregnancies.) In theory, it is required that you educate your children. In practice, you can homestead in a state that doesn’t check up on homeschoolers much and put your children to work farming or watching their younger siblings as soon as they’re able. It wouldn’t be doing right by your kids– it turns out some knowledge of writing and math and history and science is useful for being alive in the 21st century– but you could do it.

But child mortality is a bitch. “Not using birth control” is unpopular, and “educationally neglect your children in order to live on a homestead” is unpopular, but “forty percent of your children die” is more unpopular than either of those. There exist some religions that don’t use modern medicine, but you’re never going to get particularly widespread uptake.

But even if you are a Christian Scientist homeschooler who doesn’t use birth control, you’re still not going to get to the environment that traditional sexual ethics evolved for. Many of that forty percent died in epidemics, and most of the diseases they died of have been eradicated in the United States due to vaccines. You are never, ever going to have three of your children die of smallpox in a single month.

These changes are generally agreed upon to be good things among both sexual liberals and sexual conservatives. No one wants forty percent of their children to die. Child labor is generally unpopular. While some social conservatives disapprove of birth control, most social conservatives do not.

But it means that you can’t make the argument “the sexual ethics of 1800 are good because they are traditional and worked for hundreds of years.” Our situation is very very different from the situation in 1800. Children are financial drains instead of investments; children are almost certainly not going to die; it is possible to separate PIV from reproduction with a good deal of reliability.

This is not, of course, to say that the traditional sexual ethics of 1800 are incorrect for modern humans. It may well be that we would all be happiest if divorce and sodomy were illegal, no one used birth control, having sex before marriage if you’re a woman made you a fallen woman, and men are technically not supposed to have sex outside marriage but in practice seeing a prostitute is a common vice among urbanites. But this proposition– in the current situation– has at best a few decades of track record. It cannot take advantage of the argument from tradition, any more than can the proposition that we would all be happiest if gay marriage were legal, divorce were unstigmatized, many people were poly, and birth control is the default.

We knocked over the Chesterton’s Fence, because Chesterton’s Fence was driven through the heart of millions of children and subjected them to a horrible painful death. Now we have to figure out sexual ethics in a fencefree world. Chesterton’s Fence does not apply.

Further Objections To Three Sentences In An Interview With Ray Blanchard (They’re A Really Bad Three Sentences)

Tags

csa tw, ozy blog post, rape tw, ray blanchard callout post, speshul snowflake trans

On Monday, I wrote a post about my most important objection to this answer of Ray Blanchard’s in an interview from 2013:

[Interviewer:] Do you think autoandrophilia, where a woman is aroused by the thought of herself as a man, is a real paraphilia?

[Blanchard:] No, I proposed it simply in order not to be accused of sexism, because there are all these women who want to say, “women can rape too, women can be pedophiles too, women can be exhibitionists too.” It’s a perverse expression of feminism, and so, I thought, let me jump the gun on this. I don’t think the phenomenon even exists.

I wanted to stick to the most important issue in the first post. However, I could not in good conscience refrain from objecting to everything else objectionable about those three sentences.

First: autoandrophilia obviously exists. Autoandrophilia obviously existed in 2013. Archive of Our Own had existed for four years at the time. AO3 hosts an enormous quantity of porn written by women about men having sex with each other; many (although of course not all) of the readers insert themselves as one of the characters in the pairing. The phenomenon of women imagining themselves as men in slash fanfiction dates back to 1966, when the TV show Star Trek began and women began shipping Kirk/Spock. There is honestly no excuse for a person who considers himself a world expert in sexuality related to gender deviance to be unaware that autoandrophiles exist.

As I said in the previous post, Blanchard has recently admitted to the existence of autohomoeroticism, a sexual fetish in which people assigned female at birth are sexually attracted to the idea of being a gay man. He considers this to be extraordinarily rare. (Out of curiosity, I did a small survey on a fandom Discord I frequent and found that 60% of the respondents assigned female at birth were autoandrophiles, although I suppose it is possible that every autohomoerotic person in the world frequents this particular Discord.) It is unclear to me how the hell autohomoeroticism is supposed to be different from autoandrophilia, except that it would be embarrassing to Blanchard to admit he’s wrong because of something as minor as “the facts.”

Second: Blanchard implicitly equates pedophiles, rapists, and exhibitionists with autoandrophiles. Pedophiles and rapists either perform nonconsensual sex acts or are tempted to do so; while people who have sex in front of consenting people are also considered exhibitionists, presumably Blanchard is referring to people who want to show their genitals to or have sex in front of nonconsenting people. Cisgender autoandrophiles might strap on a dildo and get a blowjob from another consenting adult, but they don’t do anything nonconsensual nor are they tempted to do so.

I am glossing over the complicated issue of transgender autoandrophiles, in part due to the disagreement about whether they exist. I have met the occasional self-identified non-dysphoric autoandrophile who has transitioned. In general, they have tried to be indistinguishable from dysphoric trans people and to pass as their preferred gender. This is very unlike rape, pedophilia, or nonconsensual exhibitionism, where the victims know they’re involved in a sex act. It seems rather more like a person getting off on the reactions they get when they wear sexy clothes, or on secretly wearing sexy underwear, or on receiving a hair massage, or whatever: perfectly fine as long as it is not obvious to other people what they’re doing. Whatever you may think of the wisdom of their transitions, it does not seem to be a nonconsensual sex act. Blanchard’s inability to distinguish between consensual and nonconsensual sex acts is appalling.

Third: Blanchard has an openly contemptuous attitude towards the idea that women commit sexual violence. However, women uncontroversially commit sexual violence. In a study conducted in 2010, it was found that 4.8% of men had been, over the course of their lives, forced to penetrate someone through violence, threat of violence, or use of drugs/alcohol, and 6% were coerced into sex. 79.2% of male forced-to-penetrate victims had only female perpetrators, while 83.6% of male sexual coercion victims had only female perpetrators. By comparison, 98.1% of female rape victims had only male perpetrators, and 92.5% of female sexual coercion victims had only male perpetrators, and women are more likely to experience both rape and sexual coercion than men are.

Female child molesters are understudied. However, victimization surveys suggest that somewhere between 14% and 26% of children molested are molested by a woman. Official crime statistics suggest that as few as 1% of children molested are molested by a woman; it is probable that female child molesters are undercounted.

It’s true that men are more likely than women to commit sexual violence. However, a significant minority of victims of sexual violence have female perpetrators. The idea that pointing this out is laughable is rape apologism and morally wrong.

Fourth: Blanchard appears to believe the only reason one would write paragraphs like the above is some sort of bizarre “women can do anything men can do” ethos. It does not seem to occur to him that people would care about supporting the victims of female rapists. I have drafted several sentences in response to this and had an extraordinary difficulty ending them with anything other than “fuck off.”

People– men, women, and nonbinary– are sometimes raped by women. I’ve gotten anguished emails from victims of rape by women thanking me because I am the only blogger they’ve found who will even say they exist. I’ve listened to people– blog readers and friends– talk about bracing themselves when they say the gender of their rapist, because people will laugh at them, or tell them they wanted it, or question them to see if there was some sort of horrible misunderstanding, or immediately derail the conversation to talk about how Men Commit Most Rapes Though, or assume they’re anti-feminist men’s rights activists and call them misogynists, or ask intrusive details about how it could happen mechanically, or assume that they’re the perpetrator and their rapist was the victim. Our society is awful to rape victims of all stripes, but there are unique ways in which it is awful to victims of female perpetrators, and it needs to stop. Pointing out that female rapists and child molesters exist is the first step.

Ray Blanchard Lied To Try To Get A Condition Included In The DSM Out Of Political Correctness

Tags

ozy blog post, ray blanchard callout post, speshul snowflake trans

[content note: rape apologism]

In 2013, Ray Blanchard– head of the paraphilia working group for the DSM-5 and originator of the controversial ‘two-type’ theory of transness— gave an interview about his work as part of the paraphilia working group, which included the following passage:

[Interviewer:] Do you think autoandrophilia, where a woman is aroused by the thought of herself as a man, is a real paraphilia?

[Blanchard:] No, I proposed it simply in order not to be accused of sexism, because there are all these women who want to say, “women can rape too, women can be pedophiles too, women can be exhibitionists too.” It’s a perverse expression of feminism, and so, I thought, let me jump the gun on this. I don’t think the phenomenon even exists.

Quite frankly, I am flabbergasted.

Ray Blanchard openly admitted, in a publicly available interview, to attempting to include a condition that he does not think exists in the DSM. Why? Because feminists might get angry at him if he didn’t.

In the published version of the DSM-5, Transvestic Disorder does not include a “with autoandrophilia” specification; it existed only in the draft version. One hopes that someone read this interview, talked to Blanchard, and explained to him that the DSM should include conditions that exist and should not include conditions that don’t exist. One would hope that that was a fact a psychologist would be aware of once he has his PhD, or gets tenure, or is involved in writing the DSM, or is literally the head of a DSM-related working group. But I suppose we all miss minor details now and again.

Perhaps there should be some sort of training or orientation for people joining a DSM working group. I imagine, ten years from now:

“It is important,” the trainer might say, “that the DSM reflect reality as best it can. Psychologists and psychiatrists will use it to guide their treatment; insurance companies will allow or deny coverage based on it; drug companies will develop medications for the diagnoses we create; journalists and self-help writers will take inclusion in the DSM as a sign that a disorder wasn’t made up by crackpots. Human psychology is messy and it’s hard to create categories that aren’t at least a little bit arbitrary; we’re not expecting perfection, just do your best. A good-faith effort is fine.”

A member of the sleep disorders working group raises her hand. “So, if we’re just supposed to make a good-faith effort, what does this actually rule out?”

“Well, for example,” the trainer says, “if you would describe a phenomenon with the words ‘I don’t think it even exists,’ you should not put it in the DSM.”

“Who would do that?” the head of the depression working group says. “This is absurd. This is worse than the ‘instead of being a Nazi, consider not being a Nazi’ trainings we have to do every time we do research.”

“Yes, well,” the trainer says, “you’d think, but unfortunately Ray Blanchard fucked it all up for everyone. Please turn to page twenty of your booklets for the quiz entitled ‘In What Circumstances Is It Okay To Put A Disorder In The DSM Even Though You Don’t Think It Accurately Describes Reality At All’.”

The room is silent except for the scribbling of pens. A hand is raised.

The trainer sights. “Yes, Ray?”

“I’m stuck on number 12, ‘is it okay to put a disorder in the DSM, even though you don’t think it exists, if a feminist might get mad at you and write a mean article saying you’re wrong?'”

“That’s a no, Ray,” the trainer says.

“But what if it’s a really, really mean article? Like what if they call me a transphobe or something? Surely it’s okay if they might call me a transphobe.”

“We’ll cover that in Unit Four,” the trainer says, “where you learn about the exciting career opportunities available in pitching articles to Quillette.”

Sadly, this vision of the future would not come to be.

In fact, other than having “with autoandrophilia” removed as a specification, Ray Blanchard has faced zero negative consequences for his behavior whatsoever. There was no investigation; he was not censured; he was not removed as the head of the paraphilia working group; his previous research was not reviewed to see whether he has at other times engaged in academic dishonesty in the name of political correctness. This interview appears to have been entirely forgotten.

Indeed, Ray Blanchard has somehow gotten a reputation as a defender of science against political correctness. Presumably this is because his beliefs about transgender people are extraordinarily unpopular among trans advocates and he has faced various negative consequences, such as harsh criticism and Twitter suspension. It is easy to assume that a person facing a lot of criticism for their beliefs is a disinterested scientist following the data where it goes without regard for politics. As a recent example, Helen Joyce, an editor at the Economist, objected to Blanchard’s recent Twitter suspension by calling him “a world expert in the field… setting out his findings from a lifetime of research” and highlighting his work as head of the paraphilia working group.

Certainly, feminists and trans advocates have sometimes made arguments that contradict the best scientific evidence; certainly, it is important to pursue truth even when it goes against what you find politically palatable. But to the best of my knowledge no trans advocate or feminist has ever put a diagnosis into the DSM-5, which they sincerely believed did not exist, for the sake of political gain. Certainly, none of them have done so not because they think it would help people– which would be understandable, although morally wrong and academically dishonest– but because experiencing criticism from feminists is scary and they don’t want to.

That is literally all Ray Blanchard.

Have you considered that if you don’t like being criticized maybe you should be involved in writing the DSM?

Late in the interview, Blanchard says:

But I don’t think we should promulgate untruths for the sake of political agendas, even if they are worthwhile political agendas.

I believe this is excellent advice. Ray Blanchard should consider following it.

—

Two final notes:

In the interests of being more intellectually honest than Blanchard, I’d like to highlight that Blanchard appears to have changed his mind to some degree about autoandrophilia. He has recently argued that “autohomoeroticism”– a paraphilia in which female people are aroused by the concept of being gay men– may exist, although rarely. However, it is unclear to me whether Blanchard sincerely believes in autohomoeroticism, or merely has figured out that lying in order to keep feminists from yelling at you works better if you don’t openly admit to lying. It seems wise to me to view all his research with distrust.

Second, I have avoided discussing anything other than the object-level issue in this post. Although I am a trans advocate, I hope people of all political persuasions may find Blanchard’s behavior here objectionable; certainly, people who are against trans advocacy have made it very clear that they consider science to be more important than political correctness. I don’t want the conversation to be derailed by other, more controversial topics. Therefore, I have written my other thoughts in a separate post, which will be up on Wednesday.

Het-Partnered Bisexual People Can Experience Homophobia

Tags

gay stuff, ozy blog post

[content warning for slurs]

I have sometimes seen arguments that imply that bisexual people partnered to heterosexual people do not experience homophobia.

It makes sense that people might think this is the case. There are a lot of concrete ways that being in a heterosexual relationship makes your life easier. Het-partnered bisexual people can walk down the street holding hands with their partner without having someone yell slurs at them. They can get married in every country. Their parents are unlikely to reject their partner purely because of their gender. I certainly don’t mean this post to erase these advantages or to imply that het-partnered bisexual people who consider themselves to not experience homophobia are wrong.

When a lot of bisexuals talk about our experiences of oppression, the word that comes up a lot is invisibility. This can seem like, well, a pretty privileged complaint. “People think I’m straight” is often not a problem that the visibly queer have much sympathy for. And while that’s invalidating of your experiences, it can be hard to think what material harm being taken as straight causes.

But I think het-partnered bisexual people do have a very particular experience of homophobia, and I hope I can explain the material harm it causes in a way that makes sense.

First, and most obviously, being het-partnered now does not erase the homophobia you experienced in the past. Familial rejection, job discrimination, and inadequate health care — to name just three examples– can have effects that last a long time after your same-sex relationship ends.

Second, many (perhaps most) het-partnered bisexual people are partnered to straight people. And straight people are very often homophobic. Thus, het-partnered bisexual people are often in a position of being in a committed relationship with someone who hates a fundamental aspect of their identity. This particularly affects younger or more vulnerable bisexuals, who may not have a lot of options or may not know how to filter for kinds of homophobia more subtle than waving around a GOD HATES FAGS sign.

The effects of heterosexual partners’ homophobia can be very severe. 61% of bisexual women and 37% of bisexual men have experienced rape, physical violence, or stalking from an intimate partner, compared to 44% of lesbians, 35% of straight women, 26% of gay men, and 29% of straight men. 90% of bisexual female survivors report only male perpetrators; 79% of bisexual male survivors report only female perpetrators. The stark conclusion here is that, for queer people, being in an intimate relationship with a straight person is dangerous. The danger, I believe, is directly tied to the homophobia of many straight people.

Even bisexuals who are not abused can face harm from their partners’ homophobia. (I am mostly familiar with female bisexual experiences; I appreciate input from male bisexuals.) Some bisexuals are closeted to their partners, which means they have to self-monitor to avoid giving any sign that they might not be straight, even in their closest and most intimate relationship. Other bisexual women face extreme jealousy from their partners, who believe that they are “slutty” or will inevitably cheat because they’re bi. I myself have dated several men who treated my interest in women, not as if it were an important part of my sexuality, but as if it were a performance for them, a trivial thing that only mattered because they got off on it. They were confused when I discussed my bisexuality in a context other than dirty talk.

Third, the closet itself is a deeply traumatizing experience. As an excellent article about gay men’s experiences of the closet puts it:

“The trauma for gay men is the prolonged nature of it,” says William Elder, a sexual trauma researcher and psychologist. “If you experience one traumatic event, you have the kind of PTSD that can be resolved in four to six months of therapy. But if you experience years and years of small stressors—little things where you think, Was that because of my sexuality?—that can be even worse.”

Or, as Elder puts it, being in the closet is like someone having someone punch you lightly on the arm, over and over. At first, it’s annoying. After a while, it’s infuriating. Eventually, it’s all you can think about.

Closeted bisexual people have some advantages over closeted gay people: they can form relationships with people they love and have them socially recognized. These advantages can make it easier to be closeted. Het-partnered bisexual people can also find themselves de facto forced into the closet, particularly if they have an unsympathetic partner; being out as bisexual can feel like it’s oversharing or bringing up private information, even if mentioning your heterosexuality in the same context would be fine.

But many of the ways the closet can be traumatizing are the same. You hear what straight people really think about faggots and dykes when they don’t think any of us are around; in some contexts, that can be pretty horrifying. (My dad used to explain that he was fine with gay people as long as they didn’t flaunt it “like this,” that last accompanied by a mincing limp-wristed high-voiced caricature of a gay man.) You may have to self-monitor: avoid overly gay dress or body language, don’t look too long at someone you find attractive, hide your crushes, don’t mention people you find attractive when it comes up. While the studies are methodologically limited, research suggests that LGB people have higher rates of anxiety, depression, suicidal ideation, and substance abuse, and that concealing one’s LGB identity makes the psychological distress associated with being LGB worse.

Of course, the closet is different for different people. Some people find it easy to hide their LGB identity; they can either shrug off homophobic comments from straight people or don’t experience it. But I think a strong “het-partnered bisexual people don’t face homophobia” position requires you to believe that the closet is a privilege. We recognize that a twelve-year-old gay kid who can’t come out to his parents because they’ll reject him is facing homophobia, even if he’s not ready to date; the same can be true of the monogamously and heterosexually married thirty-year-old bisexual man.

Some Representation Is Better Than None

Tags

ozy blog post, speshul snowflake trans, writing

There’s a bit of a perverse-incentives problem in writing about marginalized groups.

If you write a marginalized character, people are going to criticize you for writing it offensively. This is true whether or not the way you wrote the character is actually offensive, because there is at least one person who thinks any possible depiction of a marginalized character is offensive. You write a nonbinary trans character, someone is going to write a passionate Tumblr post about how you’re catering to the genderspecials. You write the most transmedicalist-approved depressed and dysphoric trans character you can imagine, someone is going to complain about how you’re depicting transness as endless misery. You write a trans character who’s happy and okay with their body, and someone will complain that the character isn’t really even trans if they aren’t dysphoric. If you’re popular enough, it’s going to happen.

What’s worse, some of those criticisms will be right! It is difficult to accurately depict the way dysphoria affects trans people without showing our lives as unremitting sadness and self-hatred, and many writers will err too far on one end or another. Even the most well-meaning person can reproduce transphobic tropes, and even if you get a trans person to be a sensitivity reader sometimes they won’t catch it.

On the other hand, if you don’t write a marginalized character, no one is going to complain. There should be more trans characters in general, but (except in certain unusual circumstances, such as a book that takes place at Stonewall) there’s no reason to believe any specific book should have a trans character. No one is going to write “actually, the Dresden Files should totally have had a trans character in it,” and they’re definitely not going to repeat this for every single book series that happens to not have a trans character in it.

So I see a lot of young writers who are concerned about giving offense just not writing marginalized characters at all. And that’s really bad, because most of the time, an imperfectly written marginalized character is much better than no marginalized character at all.

I don’t mean to say that it’s impossible to write a marginalized character that is worse than no marginalized character at all. For example, you could write Ace Ventura: Pet Detective. (Transmisogyny at the link, and in the rest of this paragraph.) The world would be a better place if the authors of Ace Ventura: Pet Detective had not written a story with a transgender character in it. If you are writing a comedy in which one of the punchlines is a trans woman being sexually assaulted until the protagonist reveals that she has a penis, at which point there is an extended vomiting sequence because of how disgusting it is to have kissed a trans woman, and this is all played for laughs at the trans woman’s expense, I ask you on behalf of trans people everywhere not to write any more trans characters.

If, however, you would not do any of that, because that’s horrible, then you should write trans characters. Even though you’re going to mess up!

By contrast, consider Wanda from Neil Gaiman’s Sandman. Wanda is, in some ways, a problematically written character. About half her characteristics boil down to “Wanda is trans and faces transphobia.” Her birth surname is literally Mann. She cannot participate in a moon ritual because the universe itself limits certain rituals to people who menstruate. She dies tragically.

But would it be better if she didn’t exist?

Wanda is, after all, a sympathetically written character. She gets to call out the forces of magic itself for not thinking she’s a woman, and the narrative is pretty much on her side. Misgendering trans people is unambiguously depicted as wrong, and the fact that the wrong name is on her tombstone is shown to be a tragedy. She has interests and traits unrelated to being trans. Her body is not shown to be repulsive.

And… as far as I’m aware, Wanda was the first trans female character in a comic published by DC or Marvel. If Neil Gaiman had been like “hm, I guess I don’t know how to write trans people, I should make Wanda cis,” it would not have summoned an unproblematically written character out of the ether. Trans people would continue to not exist in mainstream comics, and once they did exist, they might be written by one of those people who thinks vomiting after you touch a trans person is the height of humor.

I am confident that Wanda made some cis people empathize with trans people who would never have empathized with them otherwise. And I’m sure I’m not the only trans person for whom Sandman was one of the first places we learned trans people even existed.

Of course, you should always try to improve your writing, and working on not perpetuating oppressive ideas is part of that. But the hurdle to clear before writing a marginalized character is better than not writing one is very low. You have to avoid making any particularly glaring factual inaccuracies. You have to not do the vomit thing. Most of all, you have to depict the character as a person, with thoughts and feelings and dreams and fears, someone whom the audience can empathize with (even if they’re a villain). If you do that, it’s okay to screw up on something more complicated. You’re still making life better for marginalized people.

On Sokal Squared

Tags

my issues with anti sj let me show you them, ozy blog post, rage against the academy

Three scholars– Peter Boghossian, James Lindsay, and Helen Pluckrose– have recently gotten several papers published in various top journals, despite not believing in the claims of their papers and despite the fact that their empirical data was faked. I congratulate Mr. Boghossian, Mr. Lindsay, and Ms. Pluckrose on their successful passes of the Intellectual Turing Test, although I wish they’d chosen a method of testing it that didn’t involve publishing false data in multiple peer-reviewed journals. Being able to write something you disagree with that is indistinguishable from what supporters of the claim believe is a rare skill.

I do, however, disagree strongly with the claim that this is an indictment of gender studies as a field.

Let us consider six of the seven papers which Boghossian, Lindsay, and Pluckrose wrote. (The seventh was accepted into the Journal of Poetry Therapy, which is not a serious publication.) You may find all of Boghossian, Lindsay, and Pluckrose’s papers here.

Fat Bodybuilding

Fat Studies published a paper called Who Are They to Judge?: Overcoming Anthropometry and a Framework for Fat Bodybuilding. The thesis of this paper is that it would be a good idea to have a non-competitive, body-positive bodybuilding event where fat people showed off their bodies, because that would lead people to question why they think some bodies count as “built” and others don’t. Boghossian, Lindsay, and Pluckrose say this paper counts as a hoax paper because “it celebrates morbid obesity as a healthy life-choice.”

Let’s set aside the issue of whether competitive bodybuilding celebrates unhealthy life choices, such as anabolic steroid use and unhealthily low body fat percentages, and why it is okay to celebrate one unhealthy life-choice and not another. Obviously, fat studies celebrates obesity as a healthy life choice. That’s, like, the thing that fat studies is.

Imagine I published a paper in a theology journal arguing that it was a good idea to adopt a certain liturgy because it would help people praise God. Later, I announced that this was a hoax paper which proves that theology as a discipline celebrates delusional thinking. Certainly, many people believe that theism is delusional. But the ‘hoax’ paper doesn’t address the subject at all. All it proves is that you can publish papers in theology journals which work from the premise that God exists, which is also provable by (for example) picking up any theology journal and looking at the table of contents.

I have literally no idea why Boghossian, Lindsay, and Pluckrose would bother, unless they were confused and thought that Fat Studies was a medical journal about obesity prevention.

Dildos

Sexuality and Culture published Going In Through The Back Door: Challenging Straight Male Homohysteria, Transhysteria, and Transphobia through Receptive Penetrative Sex Toy Use. Through (faked) semi-structured interviews with thirteen men, the paper found that man who enjoyed anal masturbation using dildos were less transphobic, less homophobic, more feminist, and more sensitive to their partners’ needs, but not more concerned about rape culture. It noted that, since the sample size was small, the results are suggestive but may be unreliable. The paper proposed that receptive anal penetration may be used as a form of “exposure therapy” about homophobic and transphobic anxieties, but cautioned that many men might simply decide that anal penetration was okay while continuing to be homophobic/transphobic in general.

I literally have no idea what is objectionable about this paper. Lindsay, Boghossian, and Pluckrose claim the thesis is unfalsifiable, but it’s obviously not; they themselves say in their own discussion section that the data don’t support a correlation between anal penetration and concern about rape culture. If feminist men who oppose homophobia and transphobia never took it up the ass, while homophobic, transphobic, anti-feminist men proudly showed off their extensive collection of Bad Dragon dildoes, the thesis would be disproved.

Lindsay, Boghossian, and Pluckrose point out that not wanting to be anally penetrated is a common and harmless sexual choice, which it certainly is. But nevertheless it is puzzling that many men feel disgust and shame at the prospect of exploring receptive anal penetration, given that receptive anal penetration is very pleasurable for many (perhaps most) men. Surely we can agree that a sexual choice is common and harmless, and also agree that societal stigma plays a role in whether people choose to do it? Is your claim that it’s a complete coincidence that women who grow up in socially conservative communities are also less likely to have casual sex? If a man says “I don’t want to have a dildo put in my ass because that’s gay,” are we supposed to pat him on the head and say “I’m sorry you’re a victim of false consciousness, but in reality all your sexual preferences are completely causeless and the fact that you don’t want a plastic dick up your ass is entirely unrelated to the fact that you think enjoying anal penetration makes you homosexual and being homosexual is the worst thing in the world”?

A choice can be common and harmless and still have reasons. Some of those reasons– particularly for something as culturally important as sexuality– are worthy of scientific study.

Hoax on Hoaxes 2

Published in Hypatia, When The Joke Is On You: A Feminist Perspective on How Positionality Influences Satire argues that irony and satire by marginalized groups acts as a force for social justice, while irony and satire from privileged groups supports oppressive power structures. Since hoax papers are in the latter group, it argues, publishing hoax papers is morally wrong.

Clearly, it is horrible that a philosophy journal published an argument that a thing that lots of people don’t think is morally wrong is actually morally wrong. Boghossian, Lindsay, and Pluckrose have done us a great service by revealing that feminist philosophy journals somtimes do this. However, I’d like to draw their attention to the many non-feminist philosophy journals that sometimes argue that things that lots of people don’t think are morally wrong are actually morally wrong. Why, I have read arguments that it is wrong to eat meat, go on vacation instead of giving your money to help poor Africans, accept death as a natural part of life, lie to Nazis about the Jews hidden in your basement, fail to euthanize your severely disabled children, have an abortion, not have an abortion, masturbate, have gay sex, and fail to push fat men in front of runaway trolleys.

One hopes that Boghossian, Pluckrose, and Lindsay will soon turn their attention to the rest of ethical philosophy, and because of their hard work from now on all ethical philosophy papers will solely consist of arguments that it is wrong to murder people.

Philosophy is a field where there is not universal consensus that the external world exists, that time is real, or that science is an effective way of seeking truth. It seems a bit absurd to me to believe that “it is morally fine to publish hoax papers” is more obvious than any of those claims, and in fact so much more obvious that it is inherently ridiculous and a stain on the entire profession that they published a paper arguing for it.

(Personally, I agree with When The Joke Is On You that publishing hoax papers is unethical, because you’re literally faking data and publishing it in peer-reviewed journals. I don’t care what kind of high-minded reason you have for faking your data, it’s wrong.)

Feminist Mein Kampf

Published in Affilia, Our Struggle is My Struggle: Solidarity Feminism as an Intersectional Reply to Neoliberal and Choice Feminism is adapted from Hitler’s Mein Kampf.

It is a little-known fact that when you put different nouns in a sentence, the sentence says something different. For example, if you say “apple pie is delicious,” you’re making a banal statement about desserts, but if you say “cyanide is delicious,” you are maliciously trying to poison people.

A corollary is that many unexceptional statements become horrifingly evil if you put Nazis in them. For example, “we should all work and sacrifice to help freedom take over the globe” is a statement that can come from a particularly boring State of the Union address. “We should all work and sacrifice to help Nazis take over the globe” is a Nazi belief. You would not conclude from this that every US president is a Nazi.

Therefore, Our Struggle is My Struggle is full of paragraphs like this:

Fourth, for feminism to achieve solidarity, it must change culture. To accomplish this, it must change
the discourses defining culture. Feminist education must therefore take place indirectly through social uplift— “feminist politics are made, not born” (hooks, 2000, p. 7) –which is best achieved by a philosophical com-
mitment to inclusive values-based allyship and solidarity (cf. Edwards, 2006; Patel, 2011; Russell & Bohan, 2016), particularly in a way that listens (Dotson, 2011; Greenberg, 2014) and acts upon the awareness it has raised (Gibson, 2014). By exclusively pursuing this approach a feeling of liberation can be generated that per-
mits all oppressed people to fully participate in a state of justice.

See, if you listen to Nazis in order to figure out how to educate people into being Nazis, that’s bad. But that does not mean that it is somehow wrong for a social work journal to ever talk about the concepts of culture change, education, and listening. There is nothing wrong with culture change, education, and listening as long as you don’t use them as tools to help you kill seventeen million people.

Hooters

Sex Roles published An Ethnography of Breastaurant Masculinity: Themes of Objectification, Sexual Conquest, Male Control, and Masculine Toughness in a Sexually Objectifying Restaurant, which is an ethnography about the behavior of men at Hooters. The data is fairly weak, as one of the reviewers noted, and perhaps more caution should have been provided about how much you can generalize from one group of friends.

That said, I’m not sure why Boghossian, Lindsay, and Pluckrose think it is ludicrous to observe men saying things like “it’s just part of being a man to like hot young girls showing off their bodies” and then conclude that maybe part of the reason men like breastaurants is that it allows them to behave in ways they consider manly.

I myself was dubious of the article’s claim that part of the appeal of breastaurants is bossing around hot young women; I went into reading this article expecting to say “yes, I agree that’s stupid”. However, the paper claims that the subjects said some of the appeal of the restaurant is that you can “tell hot young girls what to do and have them do it for you with a smile”. The subjects literally said that. What would Boghossian, Lindsay, and Pluckrose have ethnographers do, ignore what their subjects say when it’s politically incorrect?

Dog Park

This one is legitimately extremely stupid and it won an award. Boghossian, Lindsay, and Pluckrose should be proud of themselves.