Academic literature on the topic 'Transfeminine'

This essay argues that certain print pornography featuring “crossdresser,” “transvestite,” and “transsexual” subjects was, counterintuitively, part of a distributed information and care network by and for US transfeminine people between the 1970s and 1990s. While this genre of “transploitation” magazine did reproduce transfeminine bodies as fetish objects, transfeminine individuals themselves also used the adult magazine and bookstore market to distribute clandestine information on hormonal, sartorial, and social self-fashioning and support. This symbiotic relationship with the pornographic allowed information about transfeminity to circulate to individuals with little economic means as well as to reach people who did not have regional or cultural access to the respectable “CD,” “TV,” or “TS” community media of the era. In this way, these magazines formed part of a social safety network: a shadow system of circulating subcultural knowledges within mainstream media in order to survive legal censorship, medical exclusion, and economic abandonment.

The spectral features of /s/ and /ʃ/ carry important sociophonetic information regarding a speaker’s gender. Gender is defined as man or woman, but this excludes people who identify as trans and gender non-conforming. In this study, we use a more expansive definition of gender to investigate the acoustics (duration and spectral moments) of /s/ and /ʃ/ across cis men, cis women, and transfeminine speakers in voiced and whispered speech. Additionally, we investigated the relationship between spectral measures and transfeminine gender expression. We examined /s/ and /ʃ/ productions in words from 30 speakers (10 cis men, 14 cis women, and 6 transfeminine) and 31 speakers (10 cis men, 13 cis women, and 8 transfeminine), respectively. In general, fricative center of gravity was highest in productions by cis women, followed by transfeminine, and then cis men speakers. Gender differences were found for /s/, but not /ʃ/. Cis women speakers produced /s/ with greater negative skew than cis men speakers. Transfeminine speakers did not differ from either group. Within transfeminine speakers, /s/ and /ʃ/ center of gravity were related to a speaker’s gender related voice concerns. Taken together, /s/ and /ʃ/ differed by gender and may be related to transfeminine vocal concerns.

The spectral features of /s/ and /ʃ/ carry important sociophonetic information regarding a speaker's gender. Often, gender is misclassified as a binary of male or female, but this excludes people who may identify as transgender or nonbinary. In this study, we use a more expansive definition of gender to investigate the acoustics (duration and spectral moments) of /s/ and /ʃ/ across cisgender men, cisgender women, and transfeminine speakers in voiced and whispered speech and the relationship between spectral measures and transfeminine gender expression. We examined /s/ and /ʃ/ productions in words from 35 speakers (11 cisgender men, 17 cisgender women, 7 transfeminine speakers) and 34 speakers (11 cisgender men, 15 cisgender women, 8 transfeminine speakers), respectively. In general, /s/ and /ʃ/ center of gravity was highest in productions by cisgender women, followed by transfeminine speakers, and then cisgender men speakers. There were no other gender-related differences. Within transfeminine speakers, /s/ and /ʃ/ center of gravity and skewness were not related to the time proportion expressing their feminine spectrum gender or their Trans Women Voice Questionnaire scores. Taken together, the acoustics of /s/ and /ʃ/ may signal gender group identification but may not account for within-gender variation in transfeminine gender expression.

Abstract Using data from the 2010 National Transgender Discrimination Survey, authors examined differences in likelihood of being a parent across a number of factors and described parenting experiences of those who were assigned a male sex at birth (AMAB) and who currently identify on the transfeminine spectrum (AMAB-transfeminine). Authors found that those who are AMAB-genderqueer are more likely to be parents, while those who were assigned female at birth regardless of gender identity are less likely to be parents. Among AMAB-transfeminine individuals, increases in likelihood of being a parent were found based on Latinx racial identity, being in a relationship, and with increases in age and income, whereas no significant differences were found based on educational level or disability status. Equal proportions of the AMAB-transfeminine parents reported that their relationship with their children has either stayed the same or become worse since coming out and between 16.0% and 42.0% of AMAB-transfeminine parents reported that either a judge, their ex-partner, or their children have limited their relationship. Findings underscore the importance of an intersectional understanding of the transgender community and the need for intersectional cultural responsiveness training for social workers, along with the need for family interventions and policy advocacy work.

Purpose The purpose of this study was to investigate how speech naturalness relates to masculinity–femininity and gender identification (accuracy and reaction time) for cisgender male and female speakers as well as transmasculine and transfeminine speakers. Method Stimuli included spontaneous speech samples from 20 speakers who are transgender (10 transmasculine and 10 transfeminine) and 20 speakers who are cisgender (10 male and 10 female). Fifty-two listeners completed three tasks: a two-alternative forced-choice gender identification task, a speech naturalness rating task, and a masculinity/femininity rating task. Results Transfeminine and transmasculine speakers were rated as significantly less natural sounding than cisgender speakers. Speakers rated as less natural took longer to identify and were identified less accurately in the gender identification task; furthermore, they were rated as less prototypically masculine/feminine. Conclusions Perceptual speech naturalness for both transfeminine and transmasculine speakers is strongly associated with gender cues in spontaneous speech. Training to align a speaker's voice with their gender identity may concurrently improve perceptual speech naturalness. Supplemental Material https://doi.org/10.23641/asha.12543158

Trans Cinema and its Exit Scapes offers a critical and creative intervention into cultural representations of gendered body dissidence in contemporary film. The study argues for the possibility of finding spaces of “disidentification”, so-called “exit scapes” within the films. Exit scapes disrupt the dominant cinematic regime set up for the trans character, which ties them into stories of discrimination, humiliation and violence. In Trans Cinema, for instance films such as Hedwig and the Angry Inch (2001), Transamerica (2005), Romeos (2011) and Laurence Anyways (2012), scenes of singing, dancing and dreaming allow a different form of engagement with the films. As argued here, they allow a critical re-reading and an affirmative re-imagining of trans embodiment. The aim of this study is to investigate the utopian and hopeful potential within Trans Cinema from a critical transfeminist perspective. While focusing in particular on trans entrants as “spectators” or readers, this study draws on the work of a wide range of feminist and cultural scholars, such as Sara Ahmed, Susan Stryker, José Esteban Muñoz, Trinh T. Minh-Ha, Karen Barad and Donna Haraway. The thesis etches out cinematic spatiotemporalities that unfold possibilities of utopian worlding and trans becoming through a set of conceptual innovations. By utilising a critical approach to audio-visuality and feminist film theory, the thesis re-conceptualises haptic spectatorship theory and its critique in western modernist ocularcentricism through a set of conceptual innovations. The methodological tools developed in this thesis, such as the “entrant”, the “exit scape” and “sensible cinematic intra-activity”, feature here as a multisensorial methodology for transdisciplinary transgender studies and feminist film theory as well as visual culture at large.
Trans Cinema and its Exit Scapes är en kritisk och kreativ intervention med fokus på kulturella representationer av kroppar som bryter mot en könsbinär ordning i samtida film. Studien argumenterar för möjligheten att hitta utrymmen för “disidentification”, så kallade “exit scapes” inom filmerna. Exit scapes stör den dominanta filmiska ordning som skapats för transkaraktären, en ordning som är förbunden med berättelser om diskriminering, förödmjukelse och våld. Inom Trans Cinema, i filmer som exempelvis Hedwig and the Angry Inch (2001), Transamerica (2005), Romeos (2011) and Laurence Anyways (2012), öppnar scener med sång, dans och drömmar upp för andra former av engagemang med filmerna. Som det argumenteras för i avhandlingen tillåter dessa ett kritiskt omformulerande av, och ett nytt affirmativt sätt att föreställa sig, transkroppslighet. Syftet med den här studien är att undersöka den utopiska och hoppfulla potential som finns inom transfilm utifrån ett kritiskt transfeministiskt perspektiv. Även om studien främst riktar sig till trans entrants som “åskådare” eller läsare, så har den en bred teoretisk bas hämtad från verk av en lång rad feministiska forskare inom kulturfältet, såsom Sara Ahmed, Susan Stryker, José Esteban Muñoz, Trinh T. Minh-Ha, Karen Barad och Donna Haraway. Denna avhandling skissar filmiska spatiotemporaliteter, vilka öppnar för möjligheter av utopiska värdsliga och transsubjektiva tillblivelser genom utvecklandet av olika teoretiska begrepp. Genom ett kritiskt förhållningssätt till audiovisualitet och feministisk filmteori, revideras och omformuleras haptisk åskådarskapsteori och dess kritik i en västerländsk okularcentrism genom olika teoretiska innovationer. De metodologiska verktygen som utvecklas i avhandlingen, såsom “the entrant”, “the exit scape” samt “sensible cinematic intra-activity” utgör här funktionen som multisensorisk metodologi för transdisciplinära transstudier, feministisk filmteori samt för visuell kultur i stort.

Syftet med denna uppsats är att undersöka hur det i dagspressen skrevs om Cornelis Vreeswijk och de två transsexuella kvinnor som han misshandlade i februari 1975, genom att analysera artiklarna som berättelser som ämnar tillskriva brottet mening och moral. Dessutom är syftet att undersöka hur transfeminina personer porträtterades i andra artiklar omkring 1970-talet. Frågorna som ställs är ”Vilka berättelser om skuld och oskuld, kön och sexualitet finns det i återberättandet av brottet?”, ”Hur skiljer sig dessa berättelser åt?”, och ”Hur framställs kvinnorna i dessa berättelser? Vad säger detta om den mediala synen på transkvinnor på 1970-talet i Sverige?” Genom en närstudie av materialet ämnar jag besvara frågorna med hjälp av Sara Ahmeds teorier kring cirkulationen av känslor i text, och Stuart Halls teorier kring berättelser som möjliga bärare av konnotativa budskap. Dessutom görs en analys av en av Vreeswijks visor utifrån Ulf Carlssons litteraturvetenskapliga analyser av Vreeswijks låttexter. Uppsatsen struktureras utifrån två identifierade övergripande berättelser, där brottet och händelserna innan beskrivs på något olika sätt. Jag kommer fram till att Vreeswijk i artiklarna rentvås från moralisk skuld genom ett fokus på hans upplevelser, samtidigt som det konstitueras ett hatobjekt jag har valt att kalla ”falska flickor”. Språket som används i artiklarna överensstämmer med andra artiklar där det på olika sätt skrivs om transfeminina personer, samtidigt som kvinnorna i artiklarna om brottet på många sätt beskrivs annorlunda – istället för ”tragiska”, ensamma personer, skrivs det om kvinnorna som att de är (sexuella) ”bedragare”.

The idea for this study was evoked from a number of observations that we did in relation to our personal interest for feminism and gender studies. We have noticed tendecies of identity politics in feminist web­based discussion forums, which have led to intermutual conflicts within the feminist movement. Discussions of great importance between the members of these discussion forums, have oftentimes ended up being matters of interpretative prerogative, and to whom it belongs, as well as questions about who holds authority to claim which opinion, and why one holds authority to claim any opinion at all. We read this phenomenon as a matter of power configuration ­ for even within these formed groups of people that are oppressed in the western majority culture, relations including roles with oppressing positions as well as roles with oppressed positions emerge. In this study we have chosen to focus on a certain type of identities that are frequently stressed when conflicts emerge in these web­based forums, namley transgender identities. The purpose of this paper is to bring forward the narratives of people with transgender identities, about their experienced possibilites to word in feminist web­based discussion forums, as well as analyze the discourses of power that figures in these forums. The material for this study was collected through qualitative interviews, which were made with four different respondents. All of which having experience of being transgender and members of different feminist web­based forums. The analysis in turn consists of essential recitals by the respondents, which are resolved from a discourse theoretical perspective. According to discourse theory, power configurations between people are made from a variation of factors that determine the directions of power, and are constantly reformed from one moment to another. From the recitals of our respondents we understand that there are several power discourses prevailing concurrently in the feminist web­based discussion forums, and that there is no binary and consistent divergence between the oppressing position and the oppressed position. A person whose identity validates its power in one discussion, can be totally powerless because of its identity in another.

Resumen Natural Hysteria... es una investigacio'n basada en una pra'ctica transdisciplinaria que documenta el proceso de produccio'n de un ciclo de performances basadas en el texto: rituales, presentaciones teatrales, acciones callejeras y presentaciones de video, canciones y talleres. Es una respuesta arti'stica al deterioro de nuestro medio ambiente y los ataques contra la diversidad cultural y biolo'gica que esta'n llevando a cabo un sistema capitalista basado en la acumulacio'n de riqueza a toda costa que nos esta' llevando al borde de un colapso ecolo'gico. Se procede a trave's de un ana'lisis de otras pra'cticas arti'sticas disidentes que comparten una perspectiva queer, feminista, postcolonial o ecolo'gica que las vincula a los conceptos explorados en mi trabajo para contextualizarlo en el campo expandido de las artes contempora'neas. La "histeria" alternativa que forma la base conceptual de este proyecto tiene sus inicios en los albores de la edad moderna y traza una historia de dominacio'n de los "otros": se centra principalmente en las mujeres, en el ge'nero y en los disidentes sexuales, las personas de color y los animales. La explotacio'n de los recursos naturales y humanos es una consecuencia de una cosmovisio'n basada en el establecimiento de oposiciones binarias que permiten que el "otro" sea clasificado y dominado. Por ejemplo: hombre / mujer, blanco / negro, hetero / homosexual, cultura / naturaleza. La construccio'n de estos "otros" - "femenino", "nativo", "queer", "naturaleza" - excluye a estos sujetos de la construccio'n de una identidad dominante que, sin embargo, depende de estas categori'as para su existencia. En el Renacimiento, los campos de las ciencias y las humanidades no estaban separados. La visio'n mecanicista del mundo no habi'a superado por completo las creencias paganas en la magia y en una fuerza espiritual que reside en todos los seres. Esta visio'n era una reliquia de la era precristiana y finalmente seri'a erradicada por las fuerzas unidas del Estado y la Iglesia a trave's de los procesos de la Inquisicio'n, la caza de brujas, la colonizacio'n y la nueva religio'n de la "Ciencia". Todos estos procesos han producido un gran cambio en nuestra relacio'n con la naturaleza, que en la actualidad se considera una entidad totalmente inerte. La naturaleza ya no forma parte de nuestro ser y se ha convertido simplemente en materia prima. La colonizacio'n continu'a hoy bajo una poli'tica neoliberal que utiliza el concepto de desarrollo para requisar territorio de los pueblos indi'genas a fin de explotar sus recursos naturales. Esto se justifica clasificando estas personas como primitivas porque su modo de vida se basa en vivir en equilibrio con la naturaleza. La funcio'n de una pra'ctica arti'stica poli'ticamente comprometida es desafiar la nocio'n de que no existe una alternativa al sistema actual. El marco teo'rico y arti'stico de esta investigacio'n ha conducido al desarrollo de un alter ego performativo, el chama'n transge'nero Geyserbird, y a la configuracio'n de una serie de performances que incluye rituales participativos, instalaciones con presencia y la reapropiacio'n queer de espacios industriales abandonados. El chama'n transge'nero es un ser espiritual que va ma's alla' de las limitaciones del sistema de ge'nero binario y se conecta con las culturas indi'genas. El despliegue de esta figura en un contexto contempora'neo invita al pu'blico a imaginar otras posibilidades para si' mismos y para nuestra sociedad.
Abstract Natural Hysteria... is a trans-disciplinary practice led investigation which documents the process of production of a cycle of text based performances -rituals, street actions, theatrical presentations, and video presentations, songs and workshops. It is an artistic response to the deterioration of our environment and the attacks on cultural and biological diversity being carried out by a capitalist system based on the accumulation of wealth at all costs which is leading us to the border of an ecological collapse. It proceeds through an analyses of other dissident artistic practices which share a queer, feminist postcolonial or ecological perspective linking them to the concepts explored in my work in order to contextualise it in the expanded field of the contemporary arts. The alternative "hysteria" that forms the conceptual basis of this project has its beginnings in the dawn of the modern age and traces a history of domination of those "others": focusing mainly on women, gender and sexual dissidents, people of colour and animals. The exploitation of natural and human resources is a consequence of a worldview based on the establishment of binary oppositions that allow the "other" to be classified and dominated. For example: man / woman, white / black, hetero / homosexual, culture / nature. The construction of these "others" - the "feminine", the "native", the "queer", "nature" - excludes these subjects from the construction of a master identity that, nevertheless, depends on these categories for its existence. In the Renaissance the fields of the sciences and the humanities were not separated. The mechanistic view of the world had not completely overcome pagan beliefs in magic and in a spiritual force which resides in all beings. This vision was a relic of the pre-Christian era and would finally be eradicated by the united forces of State and Church through the processes of the Inquisition, the witch hunts, colonization and the new religion of "Science". All of these processes have produced a huge change in our relationship with nature, currently seen as a totally inert entity. Nature is no longer part of our being and has became nothing more than raw material. Colonisation continues today under a neoliberal politics which uses the concept of development to requisition territory from indigenous people in order to exploit its natural resources. This is justified by qualifying these people as primitive because their way of life is based on living in equilibrium with nature. The function of a politically engaged artistic practise is to challenge the notion that no alternative exists to the current system. The theoretical and artistic framework of this investigation has led to the development of a performative alter ego, the transgender shaman Geyserbird, and to the configuration of a series of performances which included participatory rituals, installations with presence and the queer appropriation of abandoned industrial spaces. The transgender shaman is a spiritual being who goes beyond the limitations of the binary gender system and connects to indigenous cultures. The deployment of this figure in a contemporary context, invites the public to imagine other possibilities for themselves and for our society
Resum Natural Hysteria... e's una investigacio' basada en una pra¿ctica transdisciplina¿ria que documenta el proce's de produccio' d'un cicle de performances basades en el text: rituals, presentacions teatrals, acciones al carrers i presentacions de vi'deo, canc¿ons i tallers. E's una resposta arti'stica a la deteriorament del nostre medi ambient i els atacs contra la diversitat cultural i biolo¿gica que esta¿ duent a terme un sistema capitalista basat en l'acumulacio' de riquesa costi el que costi que ens esta¿ portant a la vora d'un col·lapse ecolo¿gic. Es procedeix a trave's d'una ana¿lisi d'altres pra¿ctiques arti'stiques dissidents que comparteixen una perspectiva queer, feminista, postcolonial o ecolo¿gica que les vincula amb els conceptes explorats en el meu treball per contextualitzar-ho en el camp expandit de les arts contempora¿nies. La "histe¿ria" alternativa que forma la base conceptual d'aquest projecte te' els seus inicis en les albors de l'edat moderna i trac¿a una histo¿ria de dominacio' dels "altres": se centra principalment en les dones, en el ge¿nere i en els dissidents sexuals, les persones de color i els animals. L'explotacio' dels recursos naturals i humans e's una consequ¿e¿ncia d'una cosmovisio' basada en l'establiment d'oposicions bina¿ries que permeten que l'"altre" sigui classificat i dominat. Per exemple: home / dona, blanc / negre, hetero / homosexual, cultura / naturalesa. La construccio' d'aquests "altres" - "femeni'", "natiu", "queer", "naturalesa" - exclou aquests subjectes de la construccio' d'una identitat dominant que, no obstant aixo¿, depe'n d'aquestes categories per a la seua existe¿ncia. En el Renaixement, els camps de les cie¿ncies i les humanitats no estaven separats. La visio' mecanicista del mo'n no havia superat per complet les creences paganes en la ma¿gia i en una forc¿a espiritual que resideix en tots els e'ssers. Aquesta visio' era una reli'quia de l'era precristiana i finalment seria eradicada per les forces unides de l'Estat i l'Esgle'sia a trave's dels processos de la Inquisicio', la cac¿a de bruixes, la colonitzacio' i la nova religio' de la "Cie¿ncia". Tots aquests processos han produi¿t un gran canvi en la nostra relacio' amb la naturalesa, que en l'actualitat es considera una entitat totalment inerta. La naturalesa ja no forma part del nostre e'sser i s'ha convertit simplement en mate¿ria preval. La colonitzacio' continua avui sota una poli'tica neoliberal que utilitza el concepte de desenvolupament per a requisar territori dels pobles indi'genes a fi d'explotar els seus recursos naturals. Aixo¿ es justifica classificant aquestes persones com a primitives perque¿ la seua manera de vida es basa en viure en equilibri amb la naturalesa. La funcio' d'una pra¿ctica arti'stica poli'ticament compromesa e's desafiar la nocio' que no existeix una alternativa al sistema actual. El marc teo¿ric i arti'stic d'aquesta investigacio' ha condui¿t al desenvolupament d'un alter ego performatiu, el xaman transge¿nere Geyserbird, i a la configuracio' d'una se¿rie de performances que inclou rituals participatius, instal·lacions amb prese¿ncia i la reapropiacio' queer d'espais industrials abandonats. El xaman transge¿nere e's un ser espiritual que va me's enlla¿ de les limitacions del sistema de ge¿nere binari i es connecta amb les cultures indi'genes. El desplegament d'aquesta figura en un context contemporani convida al pu'blic a imaginar altres possibilitats per a ells mateixos i per a la nostra societat.
Bell, G. (2018). NATURAL HYSTERIA (a queer response to ecocide): An exercise in Living Art, Participatory Rituals and Queer Ecology -or- How I discovered Geyserbird, the Transgender Shaman within [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/111925
TESIS

This thesis develops a critique of the methodology of mainstream academic moral philosophy, based on insights from feminist and more generally anti-oppressive political thought. The thesis consists of two parts. In the first, I loosely characterise a certain dominant methodology of philosophy, one based on giving an important epistemological role to existing, 'pre-theoretical' moral attitudes, such as intuitions. I then argue that such methodologies may be critiqued on the basis of theories that identify these moral attitudes as problematically rooted in oppressive social institutions, such as patriarchy and white supremacy; that is, I identify these attitudes as ideological, and so a poor guide to moral reality. In the second part, I identify and explore of a number of themes and tendencies from feminist, anti-racist, and other anti-oppressive traditions of research and activism, in order to draw out the implications of these themes for the methodology of moral philosophy. The first issue I examine is that of how, and how much, moral philosophers should use abstraction; I eventually use the concept of intersectionality to argue for the position that philosophers need to use less, and a different type of, abstraction. The second major theme I examine is that of ignorance, in the context of alternative epistemologies: standpoint epistemology and epistemologies of ignorance. I argue that philosophers must not take themselves to be well placed to understand, using solitary methodologies, any topic of moral interest. Finally, I examine the theme of transformation in moral philosophy. I argue that experiencing certain kinds of personal transformation may be an essential part of developing accurate ethical views, and I draw out the political implications of this position for the methodology of moral philosophy.

This thesis examines six trans feminine informants in New York City's experiences of oppression, trans-misogyny, femi-negativity, racism, and classism, as well as their experiences of community support, conflicts and resistance practices through the lens of the term sisterhood and the practice of sisterhooding. Focus has also been placed on the informant's views on allyship and coalition, and their relationship to other communities, such as the trans masculine community. The research has been conducted through in-depth, semi-structured, qualitative interviews with six trans feminine activists in New York City. The informant group was heterogenous in regards to age, race/ethnicity, as well as in regards to where in the city they resided and which parts of the movement they were engaged in. My findings follow Jenny Gunnarsson Payne's (2006) theory on sisterhood as an empty signifier, as my informants had different definition's of the term and concept of sisterhood, and while all of them expressed ambivalences towards the term and concept, they also all used the term to varying degrees. Several saw advantages in using the term to describe kinship and solidarity between trans feminine people. The participating informants in the study listed several different conflicts within trans feminine movements. Many of them were generally skeptical to conflicts, especially to those related to cattiness, competition, language and terminology – sentiment's which I agree with, albeit with the addition, which some of my informant's also stressed, that certain conflict's regarding differences in oppressions related to intersectional hierarchies, may be necessary. In the concluding chapter I argue for an understanding of trans-sisterhood based both on an understanding of similarities and difference's in experience and an understanding of solidarity that prioritizes the voices, perspectives and leadership of the most marginalized. My informant's described grave street harassment, employment discrimination and experiences of desexualization from gay/queer men and hypersexualization from so-called tranny chasers. Because of the lack of previous research on trans femininities from the perspective of an understanding of the specific oppressions of trans-misogyny and femi-negativity, this thesis has had a broad, rather then detailed, perspective and following in the foot steps of Julia Serano (2007) argues for an analysis on the position of trans women and other trans femininities beyond the gender neutral category of transgender. A majority of my informants sharp statements on the subordination of trans femininity to trans masculinity supports my argument for the need of more research in the field of trans femininity studies with perspectives from both transgender studies and critical femininity studies.
Genom djupintervjuer undersöker uppsatsen sex olika transfeminina informanter i New Yorks erfarenheter av förtryck, trans-misogyni, femi-negativitet, rasism och klassism, såväl som deras erfarenheter av stöd, konflikter och motståndspraktiker, vilket sker genom ett undersökande av deras inställning till termen systerskap och den systerskapande praktiken. Fokus har också legat på informanternas syn på allierade, koalitioner och deras relation till andra grupper, som till exempel transmaskulina personer. För att fånga in en intersektionell bredd av erfarenheter var informantgruppen heterogen i förhållande till ålder, “ras”/etnicitet, samt i förhållande till var de bodde i staden och vilka delar av rörelsen de var engagerade i. Informanterna beskrev grova erfarenheter av trakasserier på gatorna och diskriminering på arbetsmarknaden, samt erfarenheter av hypersexualisering från så kallade tranny chaser's och avsexualisering från homosexuella och queera män. I linje med Jenny Gunnarsson Payne's (2006) teori om systerskap som tom signifikant, hade mina informanter många olika definitioner av begreppet systerskap, och medan många av dem uttryckte ambivalenser i förhållande till termen, använde sig alla av begreppet i varierande grad. Flera av dem såg stora fördelar i att använda termen för att beskriva samhörighet och solidaritet mellan transfeminina. Mina informanter listade flera olika konflikter inom de transfeminina rörelsen och var allmänt skeptiska till konflikter, framförallt till de som handlade om elaka attityder, tävlande, språk och terminologi – vilket jag håller med dem om, med tillägget, som en del informanter också tydliggjorde, att visa konflikter gällande intersektionella hierarkier kan vara nödvändiga. Jag argumenterar  för en förståelse av trans-systerskap som baseras både i en förståelse av likheter och skillnader i erfarenheter sam i en förståelse av solidaritet som prioriterar perspektiven och ledarskapet av de mest marginaliserade rösterna. Uppsatsen har ett brett perspektiv eftersom det tidigare gjorts väldigt lite forskning om transfemininiter utifrån den specifika förståelsen av trans-misogyni och femi-negativitet. I likhet med Julia Serano (2007) argumenterar jag för ett analyserande av transkvinnors och andra transfemininas situation bortanför trans som könsneutral kategori och får stöd i majoriteten av mina informanters skarpa uttalanden om den hierarkiska underordningen av transfemininitet gentemot transmaskulinitet. Slutligen menar jag att det behövs mer forskning inom fältet transfemininitetsstudier med perspektiv både från kritiska femininitetsstudier och transstudier.

AbstractThis chapter will describe five noncommunicable diseases (NCDs) and their implications for the sexual and gender minority (SGM) population: cardiovascular diseases (CVD), cancer, diabetes mellitus (DM), asthma, and chronic obstructive pulmonary disease (COPD). These were selected due to their high relative prevalence among NCDs (World Health Organization, Fact sheet: noncommunicable diseases. https://www.who.int/news-room/fact-sheets/detail/noncommunicable-diseases. Accessed 25 Nov 2022, 2018). An extensive literature review was undertaken to uncover studies that reported on NCD prevalence among the SGM population, globally. For SM studies, nine countries that are considered mature from an economic perspective represented almost all of the findings. For transgender studies, almost all studies about cancer were case and case series reports, and these represented numerous countries around the world. The limited data representing a global perspective among sexual minorities hints at the possibility of a similar burden for CVD, cancer (excluding HIV/AIDS-related cancers), DM, COPD, and asthma (among SM men) compared to heterosexual and/or cisgender populations. The same seems to be true for transgender populations, with some evidence of elevated CVD risk among transfeminine populations.

AbstractIn this chapter, I review a number of projects stemming from the transfeminist movement, with particular attention to Italy and a focus on the iconic practice of the gender strike. After an introduction to the field and its genealogy, I analyse examples of activism related to academic labour and gender labour that adopt a materialist analysis of the construction of gendered and sexual subjectivity. I argue that, ultimately, queer transfeminist critiques coalesce around the call for a gender strike as a way to interrupt both the extraction of value resulting from the production of genders and the violence of the social obligation to reproduce binary genders. As such, this strategy of mobilization, I argue, highlights the collective potentials and individual limits of the capacity to choose.