In the Aug. 4 issue of The New Yorker, Michelle Goldberg provides a fascinating look at a subset of radical feminists, the self-described “radfems,” who are regarded by other feminists and transpeople as TERFs (which stands for “trans-exclusionary radical feminists”).
The radfems bar transwomen from their events (including the Michigan Womyn’s Music Festival) and seek to exclude them from womens’ spaces, including restrooms and lockerrooms. Worse, the radfems point to certain ex-trans (or “detransitioners”) who once identified as transgender but no longer do, as evidence that transgenderism isn’t about intrinsic gender identity but is a further manifestation of male privilege.
For instance, Goldberg cites radfem theorist Sheila Jeffreys who:
calls detransitioners…“survivors,” and cites them as evidence that transgenderism isn’t immutable and thus doesn’t warrant radical medical intervention. (She considers gender-reassignment surgery a form of mutilation.) “The phenomenon of regret undermines the idea that there exists a particular kind of person who is genuinely and essentially transgender and can be identified accurately by psychiatrists,” she writes. “It is radically destabilising to the transgender project.” …
Explaining female-to-male transition is fairly easy for her (and for other radical feminists): women seek to become men in order to raise their status in a sexist system. Heath Atom Russell, for example, is quoted as attributing her former desire to become a man to the absence of a “proud woman loving culture.”
But, if that’s true, why would men demote themselves to womanhood? For reasons of sexual fetishism, Jeffreys says. She substantiates her argument with the highly controversial theories of Ray Blanchard, a retired professor of psychiatry at the University of Toronto, and the related work of J. Michael Bailey, a psychology professor at Northwestern University.
The radfems view of being transgendered seems eerily similar to what social conservatives believe about homosexuality—it’s an unhealthy deviation that people should be steered away from and not an intrinsic aspect of who someone is.
I don’t know what to make of this, and perhaps author Goldberg doesn’t either. But it’s evidence of how those who take a militant stance on behalf of remaking society beyond oppression often, on inspection, are revealed to have their own deep-rooted prejudices. That’s a good lesson to remember.
On the other hand, organizing to deny the radfems the right to hold their own meetings and events by threatening to boycott commercial venues also seems intolerant on the part of trans activists. What’s needed are dialogue and efforts at education and understanding, not attempts at suppression coming from both camps.