Category: Articles

Feelings, beliefs and actions IV

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In almost thirty years of participating in transgender communities, I’ve noticed a common theme: trying to figure out who’s trans and who isn’t. Within and around the category of transgender, there’s also a quest to decide who’s nonbinary, genderfluid, agender, gender non-conforming and more. People talk a lot about whether other people are trans, but the biggest question is probably “am I trans?”

Categorizing people is problematic

It’s pretty clear where this comes from. For decades, laws around the world have empowered medical practitioners to determine who is and isn’t entitled to purchase hormones, undergo surgery and change their names and gender markers on legal documents. The main criterion they’ve used is whether or not that person has a specific diagnosis. That diagnosis is ostensibly a description of the person’s mental state, but it has always been connected to named categories for the people with that diagnosis: in years past it was “transsexual” and now it’s “transgender.”

This medical criterion meant that the category of “transgender” has also been a key to membership in gender categories. One of the first transgender category fights I remember was in the alt.transgendered newsgroup in 1993, over whether someone who was assigned male at birth and “transgendered” (that’s the word we all used at the time) was entitled to be called a woman. Several members of the newsgroup felt that only people who were “transsexual” were women.

There are other benefits to being in one of these categories. Many support and affinity groups are restricted to members of particular categories. It’s also often preferred for someone who represents members of a category to belong to the category themselves, whether that representation involves speaking on their behalf, portraying them as an actor or being included as a token.

The problem is that categorizing people is notoriously problematic. Humans are complex systems of complex systems. As Walt Whitman said, we contain multitudes. The rise of nonbinary identities and genderfluid practices is an illustration of how difficult it is to capture a person’s gender in a single category.

Let’s step back a bit and remember why we started categorizing people as transgender (or transsexual, or whatever) in the first place: because people were acting in ways that transgressed social gender norms (for example, wearing the “wrong” clothing), or expressing beliefs that ran counter to social conventions (for example, a belief that they are a different gender than they were assigned at birth), or reporting distressing feelings (for example, discomfort with particular social gender norms) and wanted help dealing with them.

I’ve found that it’s much easier to understand, identify and categorize these transgender feelings, beliefs and actions than it is to categorize people as a whole. In my personal experience, focusing on my feelings, beliefs and actions instead of trying to categorize myself is much more helpful in deciding what steps to take next in my life. Other people in my local trans support group and beyond have said that they also find it a more productive way to think about things.

Examples of feelings, beliefs and actions

So what are transgender feelings? They’re strong feelings that are brought on by gender-related experiences: gender dysphoria is a feeling of unhappiness or discomfort connected to currently assigned gender roles, and body dysphoria is unhappiness or discomfort connected to awareness of the current state of our bodies, often in comparison with a body image derived from societal expectations. Transgender desire is desire or longing connected to thoughts about particular genders, and gender fog is excitement connected to an anticipated or recent gender-related event.

Transgender beliefs are beliefs about our own gender that transgress some societal gender norm, like the classic “I am a man (even though I was assigned female at birth).” They can be beliefs about being bigender, agender or third-gender, or about having a “female brain” or “the soul of a man” or a “strong feminine side.” Any belief about gender that conflicts with gender norms and is not based directly on observation is a transgender belief.

Transgender actions are any actions that transgress societal gender norms: wearing clothes, taking jobs, practicing hobbies, speaking, dancing or even walking, claiming gender-restricted roles, identities and memberships, entering gender-restricted spaces in conflict with the gender identity that we have been assigned. Modifying our bodies to obtain or accentuate gendered features that conflict with our assigned gender identities is a transgender action; this can include hormones and surgery to produce, remove or modify secondary sex characteristics like breasts and facial features. We can also do long-term “soft body mods” (as Helen Boyd called them) like piercings, hairstyles, shaving, nail polish and bodybuilding. There are actions that we can take with the aim of preventing certain biological processes from happening, such as taking hormone blockers and using electrolysis or lasers to prevent hair growth. Sexual activities with partners whose gender is considered inappropriate under societal gender norms are also transgender actions.

How it helps to think in terms of feelings, beliefs and actions

As you can see, it’s a lot easier to identify transgender feelings, beliefs and actions than to decide whether an entire person fits one definition of transgender or another. Many of these feelings are felt, these beliefs are had, and these actions are taken by people who would not be considered transgender under any of the current definitions.

It’s also easier to think about how to deal with transgender problems when we separate them out like this. Feelings problems are when transgender feelings interfere with our lives. Belief problems occur when our beliefs are not welcomed by society, or when the world does not fit with the way we believe it should be. Action problems are when actions we take are resisted by other people, or when those actions cause problems for us, or when they are difficult in other ways.

This is an essay that I’ve rewritten multiple times – this version is more or less the fourth one. Here are the first, second and third versions.

You can call me genderfluid now

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The author in femme presentation, with hair worn lo0ng and a blue dress

Most trans people who are older than thirty have considered themselves to be in more than one category of gender minority over their lifetime. I’ve talked a lot about the common path from not being in any trans category to cross-dresser to transitioned trans woman. I’ve observed other paths: from non-trans to nonbinary to transitioned trans man. Sometimes people move from trans woman or trans man to nonbinary, or to non-trans.

Some of these people would argue that they never changed: they were always the same category, but their understanding of themselves changed. I would say that I’ve changed relatively little, and my understanding of myself has been fairly stable; it’s the categories that other people apply to me that have changed.

I’m not the only trans person who’s seen the categories shift around us. The kinds of people we called “transsexuals” when I was in college were later called MTFs, transgender women, then transwomen, and now trans women, sometimes even “women of transgender experience.”

Categorizing people is notoriously difficult, because each one of us is a complex system of complex systems. One way to get some clarity is to go beyond categories for people and talk about feelings, beliefs and actions. I feel gender dysphoria, transgender desire and gender fog. I don’t have a strong belief about what gender I belong to. I’ve only modified my body in minor ways. Part of the time I choose my gender presentation to convey that I want to be seen as a woman; the rest of the time I try to convey that I want to be seen as a man.

When I was a teenager, someone who did what I did was called a transvestite. That was replaced by cross-dresser, and now there are people who believe that cross-dressers no longer exist. This is in part due to the common pattern that trans people who come out of the closet have tended to transition. The result is that most of the trans people who don’t transition are still in the closet.

For a while, there were a lot of people who didn’t know where to put me in their taxonomies. I have the same set of feelings as any other trans people, but I don’t share most of the same beliefs. I didn’t take any actions to transition, and I don’t want to.

When nonbinary identities became more common, I looked into them. I share beliefs with some non-binary people, in that I don’t think I belong to one gender or another independent of my cultural assignment and comfort levels. But my actions differ from those of many nonbinary people; in terms of gender expression I’m one of the most binary people you’ll meet!

After a few years of feeling isolated and neglected, I believe I have the millennial generation to thank for giving me and my transgender actions a new conceptual home. I’m genderfluid! Sometimes I’m one gender, sometimes I’m another.

There’s a fair amount of variation within the category of genderfluid people. Some actually have a belief in their own gender that fluctuates over time, while my skepticism about my own gender is fairly constant. “Fluid” is also not a great way to capture my gender expression, which again is very binary. I generally will stick with the same gender expression for at least a day, with no intermediate stages, at least not any that I share with people outside my family. So my gender expression fluctuates, but between the two binary poles.

Since I’ve talked about genderfluid beliefs and actions, it’s worth mentioning that feelings about gender fluctuate for everyone, trans and non-trans. Most people experience some feelings of gender dysphoria and transgender desire over the course of their lives. All trans people have times when our feelings are less intense, and times when they’re more intense, and times when we feel transgender desire but not gender dysphoria, or vice versa, and the intensity of gender fog varies over time. So in terms of feeling, we’re all genderfluid.

The best part is that when I tell people that I’m genderfluid, they don’t give me the kinds of baffled stares that I’ve gotten when I’ve identified myself as a transvestite over the past fifteen years or so. They have a sense of what to expect, even if they may not know why. After all, I’m not sure I know why. I’m not sure which millennials I have to thank for this, but I’m grateful!

The pronoun conflict

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I know a lot of people who have pronouns.  Sometimes these are pronouns they want to hear used to refer to them, but often the pronouns that matter most to them are the ones they don’t want to hear, pronouns that hurt them, that trigger unpleasant feelings.

I do my best to keep track of these, avoid the triggering pronouns and use the affirming pronouns.  I would do this under any circumstances because it’s basic human decency. I also have feelings about pronouns, and I appreciate when people use the ones I find affirming and avoid the ones that make me uncomfortable.

There’s actually a big difference between the way I want to hear pronouns and the uses I described above, and that puts us into potential conflict over pronouns.  Some people only have one (or maybe two) set of pronouns that are always welcome.  For me, there are times when I want to hear “she” pronouns and anything else will make me uncomfortable, and other times when I want to be referred to with “he” pronouns and other pronouns would feel weird.

If you met me, how would you know which pronouns I want you to use at that time?  I try to make it easy for you by giving you lots of gender cues.  If I’m wearing a dress and makeup and speaking with typical women’s language features, that means I want “she” pronouns, but if you see my beard stubble and I’m wearing clothes you would find in the “men’s” section, I want to hear “he” pronouns.

There are other ways of handling pronoun use. I’ve talked with some people who vary their gender presentation like me, but still want to be referred to with only one set of pronouns regardless.  They may wear a dress and makeup one day and wear pants and speak with a deep voice the next, but still want to be referred to with the same pronouns.

Other people may consistently present gender cues that are typically associated with one gender while wanting to hear a pronoun that’s typically used to refer to people of a different gender.  As always, I’m happy to do what I can to help them feel validated and avoid triggering them.

The conflict comes when people have gone beyond simply asking for the pronouns they want to hear and made generalizations about all trans people.  The first rule I heard was to ask all trans people for “their pronouns.”  The obvious flaw there soon became apparent: asking only trans people for their pronouns highlights a person’s transgender expression and may out them to other people.  And as I mentioned, some people may be presenting gender cues typically associated with one pronoun but want to be referred to with different pronouns.

The rule was then modified to asking everyone for their pronouns, whether or not there is anything noticeably unusual about their gender presentation.  Some trans people I know have said that this arrangement is not satisfactory, because they are not out to everyone about their gender, and would prefer to let others assume the pronouns to use based on their gender presentation.  If someone asks them their pronouns directly, they may feel like they are faced with the choice of lying by stating their closeted pronouns or outing themself by stating the pronouns that feel best to them.

For me it doesn’t work to tell people my pronouns, because people almost never ask that question of the same person more than once.  The last thing I want is to have someone use “he” pronouns for me when I’m wearing a dress.  If someone asks me my pronouns when I’m in “guy mode,” and I tell them “he pronouns,” how do I make it clear to them that I don’t want them to use those pronouns if I’m in “gal mode” next time?

I could try to explain about my genderfluid expression, and sometimes people are genuinely interested and we have a valuable discussion.  Other times they’re simply interested in what they need to do to avoid giving offense, and sometimes they seem to be indicating, “I see that you’re doing something unconventional with gender, and I want to support and affirm you.”

The last two speech acts are perfectly valid, but in those cases it feels like it would derail the conversation for me to try to explain that those pronouns would not necessarily be the right ones next time.  I try to just say “my pronouns match what I’m wearing,” but I get some confused looks. So this exhortation to “ask people their pronouns” has made things more difficult for me.

This pronoun conflict is part of a pattern that I’ve observed many times: there’s a group of influential trans people who mistake their circle of friends for the entire population of trans people.  They come up with something that works for them and take to their platforms to demand that their solution be applied universally.  In this case it was “Normalize asking people their pronouns.”

Every time this happens, I hope that the next time people will approach whatever problem they find with more humility and care, release a proposal where more trans people can review it, and wait for feedback.  I’m encouraged that some people seem to be listening to the semi-closeted transitioners, if not to genderfluid people.  I guess we’ll see what happens!

Feminine expression, not “feminization”

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The author singing "La Isla Bonita"

Last year I wrote about my ongoing project to develop and explore my ability to express femininity with my voice. I discussed how important it is for me to create an auditory impression that matches the visual impression I create with clothing, makeup and hairstyle. I was a bit taken aback when I saw the word “feminization” in the name of a file prepared for me.

I want to be clear: I’m completely satisfied with the professional who used the word. I explained why I didn’t feel the word “feminization” worked for me, and they apologized and changed it immediately. I understand why they used it: “voice feminization” seems to be emerging as an industry standard word. I’m writing this to share my explanation of why that’s a bad idea, and why we should use a term like “feminine expression” instead.

First of all, having followed transgender discourse for over thirty years, my first mental association with “feminization” is “forced feminization.” I’m not out to yuck anybody’s yum, but forced feminization is not something I’m interested in, and I don’t think anyone wants to associate a service like voice training so closely with a relatively niche sexual fetish.

Beyond that, “feminization” implies a permanent transformation, that my voice would be changed from masculine to feminine. That may be an accurate depiction of what some trans people want. But as I discussed previously, I’m not transitioning from living as a man to living as a woman.

I’m genderfluid, which means that my gender expression may be feminine one day and masculine the next. I love the masculine parts of myself as much as I love the feminine parts, and I don’t want to give any of it up. I had as much fun singing “Sixteen Tons” today as I did singing “Manic Monday” a few days ago.

So please, don’t talk about helping anyone “feminize” their voice. Just say you’re helping them develop their feminine vocal expression. That’s inclusive: it applies just as well to people like me with fluid gender expression as it does to people who want to permanently abandon masculine vocal expression. What’s not to like?

Trans people, monsters and the Rocky Horror Picture Show

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From the "Wild and Untamed Thing" number, Riff Raff and Magenta prepare to end Dr. Frank's mission

Several years ago I wrote about how I learned the word “transvestite” when my sister first went to see the Rocky Horror Picture Show. I also learned all the songs, because my sister bought the soundtrack, but I didn’t see the movie until I was in college.

The Rocky Horror Picture Show is, after all, a literal horror show, and I’ve never been able to enjoy horror, no matter how much of an ironic pastiche it is. From the weird photo book that I flipped through at our family friends’ house, I knew it contained murder and other violence. Because of that, I never tried to find a way to attend the local screenings.

In the middle of my second year of college, as a result of some poor decisions on my part, I found myself looking for a dorm room. There were only three rooms available, all with another person already living in them.

One of the rooms was occupied by a Rocky Horror fan, who played Brad in the local production. He had decorated the whole room with Rocky Horror posters and kink paraphernalia, including handcuffs hanging from the bedpost and a whip attached to the wall. I suspected he thought that would scare off any potential roommates. I was still in the closet, so I didn’t tell him that an actual transvestite was moving in with him.

As it turns out, we got along great. We didn’t become close friends or stay in touch, but we enjoyed the semester and watched Rocky Horror several times on his dorm VCR, and he eventually brought me to the midnight screening to have my cherry popped, and invited me to eat with the local cast at Denny’s afterwards. He even showed me the little-know, very 80s sequel, Shock Treatment, which he also had on tape.

Watching Rocky Horror and Shock Treatment multiple times, and listening to the soundtracks, and discussing them with my roommate, I came to realize that, even though it may have started as a throwaway gag, the movies are actually a pretty deep meditation on gender, glamour, clothing, sexuality, entertainment, fiction, science, medicine, mental health, predation, deception, power, violence and horror.

I was not terribly surprised to learn, several years later, that Richard O’Brien, the creator of Rocky Horror, is transgender. A number of other trans people have flagged him as problematic for, among other things, saying in 2016 that “You can’t be a woman. You can be an idea of a woman.” I agree that that statement is problematic, largely because, following Germaine Greer, he restricted his claim to people who were assigned male at birth. If he had made it about everyone, he would be in company with Judith Butler and maybe even Simone de Beauvoir.

O’Brien takes a much more compassionate and supportive position than Greer or any other TERF. I would even say that his character of Dr. Frank N. Furter is a direct challenge to the way that mainstream media (like Psycho), and even mainstream psychologists, characterized trans people at the time. Dr. Frank is a monster – an alien who uses gender, sex appeal and science to destroy individual humans and human culture, to feed his ravenous sexual appetite.

I’m guessing that O’Brien read these alarmist depictions of trans people and saw in them an echo of the monsters in the space operas he loved from the fifties, some of which were based on older works like Frankenstein and Dracula. He combined them into a parody where the monster was a transvestite who didn’t care much about world domination, only about sexual conquest.

Talking about trans without getting stuck

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A colleague recommended an interview on the French History podcast with Rachel Mesch, who is Professor of English and French at Yeshiva University, on her new book Before Trans: Three Gender Stories from Nineteenth-Century France. Since I’m trans and I’ve been studying nineteenth-century French literature, it’s right up my alley!

Of course, the big thing I noticed was that Dr. Mesch and podcast host Gary Girod kept getting stuck in the muck of categorizing people. Mesch profiled three nineteenth-century authors who were assigned female at birth, but presented a masculine identity to the world at times in their lives. Were any or all of the three authors transgender? Were they women? Were they men? Were they feminists? Were they gay? Were their husbands gay?

As my colleague knows, I’ve argued that categorizing people is almost impossible and tends to cause more problems than it solves. Transgender issues become so much more understandable if we stop trying to categorize people and instead talk about feelings, beliefs and actions.

On the level of actions, Mesch makes it crystal clear: Jane Dieulafoy and Rachilde not only dressed in men’s clothes of the period, but obtained an official “permission de travestissement,” which apparently was only a thing for people assigned female. Rachilde and Marc de Montifaud wrote under male identities. In terms of beliefs, also, Mesch tells us that Rachilde wrote that she didn’t think of herself as female.

Mesch describes how all three authors wrote about the three major transgender feelings, as experienced either by themselves or by their fictional characters: gender dysphoria (when a person feels discomfort living in their assigned gender), transgender desire (a desire to live as a different gender from the one assigned at birth) and gender fog (an intense excitement connected to the anticipation, experience or memory of transgender actions).

In terms of gender categories, I’ve argued that it makes much more sense to treat “woman” and “man” as radial categories in the tradition of Wittgenstein (1953), Rosch (1973) and Lakoff (1988). Were Dieulafoy and Rachilde men? I’m guessing their tailors appreciated the business. Were they women? They were ineligible to vote. You can go on to various contexts where the categories mattered in their lives, and you can apply the same principles to the categories of “feminist” and “gay.”

Mesch describes her own conscious decision to refer to all three authors consistently with “she” pronouns, but as a linguist what I’m interested in is the gender of the pronouns and adjectives they use to refer to themselves. In particular, Mesch tells us that people regularly wrote to the two masculine pseudonyms of de Montifaud, Marc de Montifaud and Paul Erasme, under the impression that they were writing to someone who hadn’t been assigned female at birth or lived as a woman. I assume that when writing under those two identities, de Montifaud used gendered language consistent with their masculine names.

What I’m curious about is whether de Montifaud or the other two authors used masculine gendered adjectives or pronouns to refer to themselves when addressing people who knew they had been assigned female at birth and raised as women, and if so, at what points. Mesch did not address this in the interview, but she may in the book.

Mesch tells Girod that she felt a bit apprehensive writing about people who she considers to be transgender in some sense without identifying as trans herself. From the interview it sounds like she did a very respectful job. I’m sure some trans people will object to her use of “she” pronouns for the authors, but otherwise I didn’t hear much to object to.

One area where not being trans may have held Mesch back is in her respect for the dominant narratives in trans politics. As a trans person it’s easier for me to challenge those dominant narratives than it is for Mesch who needs to show respect for trans culture. Slightly easier, at least.

One way that it’s important to challenge those dominant narratives is in their insistence on categorizing people: as trans or not, as men or women or nonbinary. One of these narratives is that in the past people were confused about trans stuff and had weird categories. Often these categories were imposed on trans people by outsiders who hated or patronized us. Now we have these categories for people, and things are finally right with the world.

Mesch does not challenge this view of progress, and as she describes the ontological struggles that some of these authors went through as they tried to fit themselves into their view of the world, she seems to imply that they would have had an easier time if they had our 2020 categories for gender and sexuality available to them.

Sadly, as a trans person who’s lived through the past thirty years of categorization debates and who regularly talks to people dealing with trans feelings, beliefs and actions, I don’t see any evidence that people these days find it easier to understand what’s going on with their lives. As a scholar of the nineteenth century I’m sure Mesch knows that historical progress is rarely linear, and sometimes it goes backwards.

In this post I’ve already argued that the dominant trans practice of categorizing people is hugely problematic. I’ve laid out my own alternative practices, but it’s possible that the systems used by the authors Mesch studied were in some ways superior to the system she was taught, and even the one I’ve articulated.

A final note: Mesch says that “it was hard to find people who are French historians or French literary scholars who felt really that they knew trans studies enough to speak to these issues.” It’s been hard for me to be recognized as a scholar of French literature, language or history, or of trans studies. Like many people, I worked hard to get a doctorate and taught as an adjunct professor for years. I applied for many full-time jobs, and didn’t get called for a single interview. So now I work as a web developer.

If we really want to be able to find knowledgeable trans scholars, we need to give them work. And that may mean hiring a trans scholar instead of someone you went to grad school with, or yet another student of that famous scholar, or someone with a degree from a fancy university.

What I want from Lyft

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Screen captures of Lyft profiles for Angus Grieve-Smith and Andrea Grieve-Smith, with gendered photos

This year, all Pride Month I got Pride-themed Facebook ads from Lyft that say, “All expressions of gender identity are valid.  That’s why we’ve added a range of pronouns to the app #TwoIsTooFew. ” Some of my friends might call this an empty corporate gesture, while others might appreciate it.  I have to be honest: it doesn’t do that much for me.

I don’t have a single set of preferred pronouns.  As a genderfluid person, I want people to use the pronouns that go with what I’m wearing: “she” if I’m wearing a skirt and makeup, “he” if I’m wearing pants and have visible beard stubble.  I also have different first names that go with each gender presentation.

Hey Lyft marketing department: what would be cool for me is the ability to create a profile for each gender presentation: one that says “Andrea” with “she” pronouns and a picture where I’m wearing makeup, and one that says “Angus” with “he” pronouns and a picture with visible stubble.  I’d be fine if they were linked to the same passenger score. Really, I just want the drivers and my fellow passengers to treat me in an appropriate way for whatever gender presentation I’m using, no surprises, no questions.

As you can see in the featured image, I was able to change my profile name and picture twice in less than five minutes, so I appreciate that (Facebook will only let me change my name once every sixty days). I set my pronouns to “Prefer not to say.” But how about storing two names and photos? That way it’s clear I’m not trying to fool anyone.

Actually, that’s what I want from the government too.  For example, I’d like two NYC ID cards, one for each gender presentation. I know someone with two credit cards, one for each gender.  This makes sense for a genderfluid lifestyle, right?

I know a lot of people with genderfluid presentations who would appreciate multiple profiles or cards.  For some reason it doesn’t come up when people are offering app upgrades or new city services. And I think that’s because most of the people who claim to represent “the trans community” are binary transitioners, incapable of imagining that anyone else in the community could have different priorities than their own.

Moderating anticipation

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As I’ve written before, one of the signature transgender feelings is gender fog: an intense excitement around a significant gender event, along with a narrow focus on that event, lasting up to three weeks. This is important because it can feed dysphoria: for me in the past, focusing so much on gender, and on a different gender presentation, made the rest of my life seem like an uninteresting distraction from the exciting gender stuff. But that’s an illusion: you can’t live a long, fulfilling life that’s nonstop exciting gender stuff. You need more sustainable sources of pleasure.

The workaround that I’ve developed for this is relatively simple: I space my significant gender events out in time. Through trial and error I’ve found that if I leave at least six weeks between events, there is time for me to get over the feelings of gratification after the event and turn my focus to other aspects of my life, like my work, my family and my research, before beginning to anticipate the next event. Sometimes I’ve been a bit surprised to discover that I also find those things interesting, and even exciting at times.

I’ve encountered another challenge with gender fog: insomnia, particularly in the anticipatory stage. On occasion I’ve had several sleepless nights in a row, just thinking about what I planned to do, where I was going to go, and what I was going to wear. It’s not good to lose too much sleep, especially when you need to be alert for other activities.

The workaround I’ve been using for that has been to try and avoid planning any significant gender event, and instead try to decide that I’m going to go out with a feminine gender presentation on the spur of the moment. Sometimes I’ve even faked myself out, telling myself that I probably would go to a different activity, and then changing my mind at the last minute.

That has helped me avoid some of the insomnia, but it has made it hard to share these events with friends. Several times in the past few years I’ve contacted friends at the last minute, but they’ve all been busy. One activity I’ve been particularly interested in is transgender karaoke, but it’s very hard to get three or more people together for karaoke on short notice.

This past time I stumbled on something that worked fairly well: I organized a karaoke event three weeks in advance, instead of one or two weeks. My friend Alex invited me to a picnic, and he and a number of others at the picnic expressed interest in karaoke, so we set a date.

I had a bit of difficulty sleeping for a couple of nights right around the time I announced the karaoke get-together, but then I pretty much got over it and started paying attention to other things going on in my life. I slept fairly well every night from then until a couple of nights before the outing, which is fairly normal for me.

It’s hard to draw any firm conclusions from this one instance. This was a particularly anxiety-provoking outing, because it was the first time in fourteen years that I appeared in a skirt in my own neighborhood. In addition, there were a number of other things that caused me to lose sleep. My two-year job (extended for three months) came to an end, and I was anxious about the prospect of finding new work – especially since my name is publicly associated with being trans. My family and I adopted a new cat, who spent the first few nights affectionately head-butting me in the face as I tried to sleep. Given all these things, it’s surprising that I got as much sleep as I did, even without the gender fog!

LGBT access to housing

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I saw a post on Facebook this week that mentioned difficulties that LGBT people may face with access to housing. It’s true that there are many LGBT people who are homeless or in precarious situations. That made me realize how minor any difficulties are in my own situation, and how well I’ve done in my life.

When I first moved out of my parents’ house, my college dorm was covered by the Empire State Scholarship of Excellence. After college I lived with my dad for a year while I saved up enough for a rental deposit. Through tech jobs and student loans I was able to afford my share of the rent in Brooklyn and other places.

When my kid was young I worked part time so I could be home with him and finish my PhD, and my wife’s income covered the maintenance and mortgage on our co-op. Now that I’m working full time again, I can afford to pay my share of housing expenses, and also my mother’s rent, if the need arises.

In 2014 our entire co-op board resigned after evidence of mismanagement surfaced, I was elected secretary of my co-op board, even after coming out as trans at the candidate night. In the same election, an out lesbian lawyer upstairs was elected vice president.

I’m telling you these tales of success and minor inconvenience to illustrate the fact that not all LGBT people struggle with access to housing, and to point out some factors that can make the difference between struggle and success.

The biggest factor is family acceptance. The vast majority of homeless LGBT youth are on the streets because their families either abused them or kicked them out. This is what Eyricka Morgan’s family did, and even when she got housing she had to live with a murderer.

The next factor is financial security, which is connected to family acceptance but not automatically. My family’s acceptance has provided me with a lot more financial security than I would have had otherwise. It helps that my family had financial help to give, particularly my grandfather’s savings from his fish market. On the other hand, some people are able to obtain financial security without help from family, and others are financially insecure despite family help.

A third factor is race. Again: it’s only a factor: my co-op board former vice president is Latina, and her wife is Asian. But Eyricka Morgan was black, and so are many other LGBT people who are homeless or insecure in their housing situations. We don’t have rigorous statistics documenting the effects, but we know that racist discrimination is common in housing. There may also be a greater tendency in some communities to practice “tough love” (really, brutal abuse) against children who do not conform to gender norms.

Visibility is another factor. When my wife and I have looked for housing, we looked like a straight couple. I’ve been out online since 1996, but if potential landlords and co-op boards have seen anything about my trans status, they didn’t mention it. Someone who is visibly trans when applying for housing would face more discrimination, especially in some places.

As with access to health care, these differences are important to keep in mind. I don’t need help getting access to housing, and a lot of other trans people I know are also doing fine. Any resources directed to us would be wasted. We need to target them better than just “LGBT.” We need to solve the problem intersectionally.