THE CONVERSATION ON GENDER EXPRESSION.
In the last post I talked about gender groupings and how one is perceived/treated as a gendered individual. The gender one is perceived as is largely determined by two factors: secondary sexual characteristics, and gender behavior. The first, secondary sexual characteristics, is the physical amalgam of sex-typical characteristics (facial hair, breasts), which is largely determined by hormones and can change over time. The second, gender behavior, is the varied ways in which a person displays femininity, masculinity, or androgyny in the world.
In my chart I break gender behavior into several terms. The first one is gender expression (or gender expressiveness), and for my purposes it means thenatural outflowing of masculinity or femininity. Generally this is affected by subconscious sex, gender identity, hormones, and any inherent masculine or feminine tendencies. The gay boy who cannot stop himself from having limp wrists no matter how much his parents try to beat it out of him might very well be expressing natural femininity, just as a left-handed person expressesnatural lefthandedness even if they’re taught to be ambidextrous. When I came out of the closet, at least some of the femininity in my behavior arose from a subconscious place that was natural to me but that had been shut down by society. Certainly the more integrated I’ve become, the more natural expression has emerged from the deep.
Gender performance (or affected gender) is the side of gender expression that isn’t natural. Some feminists would say that all gender behavior is performative, but I disagree. There are too many people who act naturally feminine or masculine despite being socialized in the opposite direction. However, some of gender is definitely an act. The little boy who hates sports isperforming gender when he pretends to like sports. When I tried to suppress my subconscious sex and redefine myself based on forced masculine role models like Teddy Roosevelt, I was studying how to perform gender. On the other side of the coin, a female drag king who dresses as a guy to entertain a crowd is quite literally performing gender. For some gay guys (certainly not all), their particular culture of gay-specific flamboyancy (or effeminacy as it’s derogatorily called) is a performance to mark themselves as visibly gay.
Both natural gender and performed gender combine to create gender presentation, which mostly has to do with how one deliberately appears to the world. If gender performance is how one deliberately acts, gender presentation is how one deliberately wants to be perceived. It is how oneattempts to have their gender perceived (not necessarily how other people actually perceive it).
As a transsexual woman my gender expression is now feminine because my femininity is unrepressed. My gender performance is also usually feminine, but more because of social pressures to conform to cultural notions of femininity, as well as my desire to be affirmed as a woman. The sum total is a female gender presentation: I present myself as a woman, with the hopes that people will perceive me as female (my perceived gender) and will group me with other girls (my gender grouping). Tension exists when all these factors don’t align. Just the other day I had an experience in which my gender performance and perceived gender didn’t match my gender expression, and the result was incredible anxiety.
Unfortunately, gender behavior is the side of gender that the media leans all its weight on. A lot of public discussions about gender behavior become steeped in pejorative sexism. Gay men and transgender women are confused with each other because both are considered “feminine males.” For those who define being a man as being anatomically male, both gay men and transgender women are effeminate men; whereas for those who define being a woman as being feminine, both gay men and transgender women are “basically girls.” Misogyny turns this evaluation into an insult, since (after all) it’s bad to be feminine or a girl, especially if you’re male. Of course, confusing gay men and transgender women is ridiculous and defies actual experience.
A place where gender-as-expression creates tension within the trans community is the de-medicalization of trans issues by trans liberationists. For many transsexuals, the existence of transsexuality or gender dysphoria as a medical diagnosis is extremely comforting. It aligns with our own experience, that being trans is problematic not only because of how society views us, but because our body itself experiences an innate tension that can be crippling. Gender reassignment surgery really is life-saving for some. Other transgender people who conceive gender primarily as a presentation which ought to be queered or usurped view hormone therapy and surgeries as elective cosmetic procedures. This is why the transgender community is sometimes schizophrenic on this issue, one moment demanding health care coverage and the next demanding God-like autonomy over their own bodies. The community doesn’t know how to treat issues of problematic embodiment separately from issues of gender performance.
These assumptions and conflations become crystal clear with the media hype around Caitlyn Jenner. During her interview with Diane Sawyer she had some vulnerable breathing room to talk about her gender as both subconscious sex and social grouping – she feels a sense of belonging both to the female sex and the “woman” social group. However, perhaps in no small part because of how she presents herself, since then the media has only latched onto the most superficial elements of her femininity. It’s not her lifelong subconscious transsexual experience that makes her a woman, but her new hairdo, name-brand cocktail dress, and plastic surgery.
With Caitlyn Jenner we see the negative side of this view of gender. If gender is nothing but a set of superficial cosmetic stereotypes that mostly apply to women, then gender ideologists are right to tear it down because it’s essentially meaningless. There was no Christian Doir in the Garden of Eden, or even in the Bronze Age.
So much of gender is performance that it’s hard to see what’s genuineexpression. Expression is important because it points beyond the superficial to the subconscious and natural. The two are hard to parse out because they often coincide. When I wear a floral skirt, it’s predominantly expressive in that I just frickin’ love floral skirts, but it’s also performative in that I’m conforming to standards of femininity. We need to separate out these two elements so we can both talk about what this expressiveness says about my nature (are you listening, gender essentialists?), and what this pressure to perform says about our society (how about you, gender deconstructionists?).
The ways in which my gender behavior isn’t natural is only in the same way that some cisgender people unnaturally exaggerate their own gender behavior to fit in. Would I feel compelled to wear makeup as often as I do if the world was more accepting of frumpy women? Probably not. However, for transgender people there’s an added dimension to behavior concerns: namely the need to feel safe and validated. Transgender women in particular get a lot of flack for practicing their feminine voice or obsessing over “passing” as women, and cisgender people use this as proof that trans women are “performing” in order to “deceive” others or “play” at being women. They fail to empathize with the social ramifications of being a tall woman with a deep voice. This kind of “practicing gender” isn’t usually about “transforming into a woman,” but about having the luxury to live as oneself without being constantly accosted. The end goal is free expression – creating safe space in the world to allow oneself to be oneself.
A lot of conservative rhetoric against me assumes that in acting as a woman in society, I’m putting on an elaborate ruse to fool the outside world. They miss the fact that much of my female persona is a natural expression flowing from my inner self.
It’s this expression that forms the core of some peoples’ gender identity. An anatomical female may, for example, be naturally masculine but not have a subconscious male sex. They identify as transgender not because they feel an inescapable male identity at their core, but because their natural gender expression is so masculine that it puts them outside any recognizable female gender expectation. There’s nothing about “girlhood” or “womanhood” that resonates with them.
In this case, as is partially the case for a transsexual woman with a subconscious female sex, the issue is authenticity. However, it’s authenicity of expression, expectations, social grouping, and role rather than subconscious sex. This distinction is lost on most people, even some transgender people, but that’s why we need to have these more nuanced discussions about gender. The transgender person above has just as valid a complaint against gender oppression as a transsexual like me, but their complaint is entirely different. They quite naturally don’t fit into the binary, and in asserting themselves as transgender, they’re refusing to be shoved like a square peg into a circle hole.
If we can’t create a society that tolerates exceptions to the gender “norm” such as this, then we’re heartless. You can kick and scream all you want about how “it’s only natural that males be masculine and females be feminine,” but you need to read what’s actually natural to real people, just as you have to simply acknowledge the existence of intersex people. You can formulate a lofty notion of gender essentialism to define “what a woman is essentially,” but be careful not to ignore the individual woman whose essence doesn’t quite reflect the characteristics you thought it would.
Part 6, the conversation on “gender as role,” is coming soon.