The increasing popularity of the internet as a working site amongst male sex workers in Melbourne
Heretics, Activists, and the Search for Justice in Science, has recently been released. As I say in the last paragraph of my peer commentary: As a scientist myselfI feel that it is important that we defend scientific freedom of expression.
But we must also recognize that with that freedom comes the responsibility not to abuse our positions as scientists. Unfortunately, there has been a long history of dubious research that has lent scientific credence to prejudiced beliefs that already exist in the culture: Often, such studies are embraced by the public despite their methodological flaws because they reaffirm and reinforce presumptions and biases that already dominate in the culture.
You can read my entire peer commentary, A Matter of Perspective: Despite the fact that those reviews were published five years ago, I suspect that Dreger did not bother to cite them at all in her book.
I suppose this because, in my experience, Dreger is someone who prefers to make the evidence or the omission thereof fit her thesis. And this concerns me as both a trans woman and a scientist. I appreciated and accepted the offer. Gagnon, Riki Lane, Robin M.
What is the male marginalization thesis instance, this is how I put it in my peer commentary: Framing the issue this way dumbs down transsexual perspectives of gender. In my experience, most trans people recognize that gender identity, sexual orientation, and gender expression all vary from one another and interact in different and sometimes confounding ways from person to person.
In fact, most trans critiques of autogynephilia center on the fact that this scientifically unsubstantiated theory forces all trans women into one of two rigid categories, nonconsensually defines us in ways that contradict our own personal sense of selves, mistakes correlation for causation, handwaves away nonpathological alternative models that better explain the data, unnecessarily sexualizes and delegitimizes our identities, and has the potential to jeopardize our access to sex reassignment and our social and legal status as women e.
Narratives can differ from person to person although some are no doubt more rooted in reality than others. In contrast, autogynephilia is a scientific theory of transgender taxonomy and etiology, and as such, it can be either substantiated or disproven via scientific research.
So perhaps Dreger stopped caring about the theory, and did not bother updating her thesis during those interim years? She only shares the opinions of Blanchard, Bailey, and Lawrence all die-hard proponents of the theoryand never once mentions any serious criticisms of the theory.
The truth is that most of us who are opposed to autogynephilia theory do so because 1 it is scientifically invalid, and 2 some people use this pseudoscience to invalidate us. When Dreger, today intalks about autogynephilia theory as though it is valid, with no serious consideration of the numerous lines of evidence that disprove it, then she peddling pseudoscience, plain and simple.
Bill 77 passed nevertheless.
Such treatment is no longer considered ethical. So the largest and most long-standing trans health organization, and the transgender community at large, both think that gender conversion therapies are unethical. Those are the facts.
So readers never learn about the real-life horror stories detailed in those three previous links. She tries to make the case that the bill will somehow shuttle young children into transgender identities, puberty-delaying hormone regimes, and eventual surgeries.
But somehow Dreger morphs the bill into hypothetical horror stories about gender non-conforming children who might otherwise turn out to be happy non-trans gay people, instead becoming transgender people who ultimately physically transition.
There are so many things wrong with this passage.Great post CV. I do not think that all difference is the same, however my personal approach is based on shining light on the dynamics of difference before we dig into any specific kind of difference so a lot of my basic level conversations are simply about difference and the inclusion of difference.
Machismo (/ m ə ˈ tʃ iː z m oʊ, m ɑː-, -ˈ tʃ ɪ-/; Spanish: [maˈtʃizmo]; Portuguese: (from Spanish and Portuguese "macho", male) is the sense of being 'manly' and self-reliant, the concept associated with "a strong sense of masculine pride: an exaggerated masculinity." It is associated with "a man’s responsibility to provide for, protect, and defend his family.".
The Youth Wellbeing Index returns, with a range of methodological changes – and cautious optimism. Out from the wilderness and quietly released with little fanfare, the Youth Wellbeing Index (YWI), by the International Youth Foundation and Hilton, is back for its second edition. Once again measuring the multidimensional aspects of youth wellbeing in 30 countries across the globe, the ntil the first African slaves were brought to Jamestown, Virginia, in , wealthy plantation owners relied on indentured servants for cheap labor.
The AUPs and the Credo Online Repository "Atlanta University" is a frequent keyword among the Du Bois Collection of primary and secondary materials which are archived at the University of Massachusetts Amherst library and which can be located via the Credo online repository.
Apr 02, · an i ntroduction added September, This post started out as “Alice Dreger and making the evidence fit your thesis” (which can be found in its original form below). Dreger’s new book Galileo’s Middle Finger had just come out, and it contained her critical portrayal of the backlash against J.
Michael Bailey’s trans-misogynistic book The Man Who Would Be Queen.