the following taken from lenoregore.wordpress.com —-> http://lenoregore.wordpress.com/2012/01/05/transphobic-tampons-why-julia-serano-has-no-love-for-libra/
Transphobic Tampons: Why Julia Serano has no love for Libra
Seriously Libra, what were you thinking? It’s 2012, and the transgender community is organized. We will call you on your shit if you try to publicly ridicule us like this. And we will win.
Let’s review the events: a TV commercial featuring Libra® tampons begins airing in New Zealand on December 21, 2011. The ad depicts two women in a bathroom competitively applying mascara, lip gloss, and other modern accoutrements of femininity until the woman on the right pulls a tampon out of her purse, seemingly “proving” she is more feminine than the transgender woman to her left, who then storms out of the bathroom. Transgender activists quickly denounce Libra’s ad as “transphobic” and begin filing complaints with the company, leaving comments on Libra’s facebook page, and even popularize the Twitter hashtag #transphobictampons to mobilize opposition to the commercial. News finally starts hitting the United States on January 3rd when Libra publicly announces they are pulling the ad from the airwaves. The transgender community celebrates.
But what did we really win? And what can we learn from this? As transgender writer Valerie Keefe points out in her Huffington Post article Libra Tampons, A Little Bit of Free Advice
I suppose it’s a measure of progress that much of the trans community can manage to get exercised over what is, yes, a blatantly cissexist tampon ad…But this is more than about politics.
Yes, this is more than politics. This is about survival. If a company thinks they can get away with humiliating transgender women to get a laugh and increase sales, we have to make sure they know that transphobia isn’t funny. It’s usually traumatizing, painful and sometimes deadly. Just last April, a video recording of a transgender women severely beaten in a McDonald’s bathroom stunned and sickened the world. Bathrooms are incredibly dangerous places for transgender individuals, where gender policing, done behind closed doors, often gets the most ugly. The Sylvia Rivera Law Project helped produced a video in 2003, aptly named Toilet Training, to aid activists in advocating for safer bathroom spaces, but it still costs $75 to arrange for a public screening of the video.
Libra’s 30-second ad, on the other hand, reached millions of viewers with no cost to them. And that ad made it seem okay, even funny, to police another person’s gender in a bathroom. But it also did something else: it inadvertently gave transgender people an incredibly useful tool to teach others about transphobia. And the ad brilliantly illustrates a particularly virulent form of transphobia: trans-misogyny. Let’s start with a definition, and then the ad.
When a trans person is ridiculed or dismissed not merely for failing to live up to gender norms, but for their expressions of femaleness or femininity, they become the victims of a specific form of discrimination: trans-misogyny -Julia Serano, Whipping Girl: A Transsexual Woman on Sexism and the Scapegoating of Femininity, 2007.
Julia Serano’s book Whipping Girl changed the tone of transgender activism, and gave it a feminist vocabulary much more equipped to describe exactly why and how transgender women often face much harsher discrimination than transgender men. Serano argues that femininity itself is at the center of the issue–femininity, despite decades of feminism, continues to be viewed as weak and artificial. When transgender women embrace femininity, it calls into question the supposed superiority of masculinity. Furthermore, those feminine individuals who choose to traverse the gender divide in the direction of male-to-female are also commonly depicted as moving in the direction of artifice and performativity. Serano traces this line of reasoning through the feminist movement itself, such as the “cultural feminism” of the 1980s which celebrated a more androgynous “gender-free” aesthetic as a more enlightened form of female-ness, and post-structuralist feminist theory which often focused on drag and transgender individuals to highlight the “performative” nature of all gender. Feminism’s various strains, combined with queer theory, contributed to making transgender women who expressed femininity to be seen as “artificial” and “fake,” whereas transgender men and cisgender women who moved away from femininity were seen as “authentic” or even “subversive.” Queer cisgender women who embraced the “performative” nature of femininity were also likewise seen as “subversive,” and found their own voices within the queer/trans community through writers and speakers such as Minnie Bruce Pratt, author of S/HE, or Chloe Tamara Brushwood Rose, co-editor of the anthology Brazen Femme.
- Lady Gaga: Born This Way
But in a world gone Gaga for over-the-top women, what does femininity even mean anymore? Do some women have a more valid claim to femininity than others–are some cisgender women just “born this way” too? Serano argues that feminism becomes self-defeating when it portrays heterosexual feminine women as being tricked or “brainwashed” by society to love makeup, dresses, fashion and other feminine traits. As she points out:
those feminists who single out women’s dress shoes, clothing, and hairstyles to artificialize necessarily leave unchallenged the notion that their masculine counterparts are ‘natural’ and ‘practical.’ This is the same male-centered approach that allows the appearances and behaviors of men who wish to charm or impress others to seem ‘authentic’ while the reciprocal traits expressed by women are dismissed as ‘feminine wiles’…male centricism purposely sets up femininity as masculinity’s ‘straw man’ or ‘scapegoat.’
Substitute “whipping girl” for “scapegoat” and you have the central argument of Serano’s book: as long as our current understanding of femininity remains unchallenged, transgender women will bear the brunt of both sexism and cissexism (“the belief that transsexual genders are less legitimate than, and mere imitations of, non-transsexual genders”). Before throwing more vocabulary at you, let’s return to the Libra® tampon ad:
Much of the criticism of the ad has focused on how menstruation doesn’t define a woman. However, remarkably little attention has been given to the contrasting feminine presentations of the two women in the ad. Both women are depicted putting makeup on, but there seems to be a clear distinction between their two styles. The cisgender woman on the right seems demonstrative of a more “natural” femininity, one that only needs a little bit of makeup to accentuate. The transgender woman, meanwhile, furtively glances over at her to learn how to “perform” femininity better, and then exaggerates the femininity of her competitor such as through her huge dabs of mascara. This is a clear jab at the “performative” nature of transgender femininity, and helps lead the viewer to the punchline where the woman on the right is able to completely invalidate her competitor’s femininity by producing a tampon. But is there really anything more “natural” about the makeup of the tampon-wielding woman? Isn’t such a distinction inherently dubious? As Shona McCombes explains in her post “In Defence of Fake Beauty” on the UK feminist blog the F-Word:
‘Natural’ beauty slyly requires us to use just enough makeup, spending just enough money and putting in just enough effort to convince people there was never any money or effort or makeup involved…To talk about natural beauty is to naturalise a specific form of beauty, and naturalisation is always a process of privileging and exclusion.
Which brings us back to Serano. In addition to “cissexism,” Serano identifies three distinct ways in which transgender women are marginalized by society, all of which are rooted in our societal processes of privileging certain genders, and excluding individuals from expressing their gender in certain ways. These three forms of oppression are: 1)traditional sexism 2)oppositional sexism, and 3)effemimania. Let’s take a look at some more ads to see how these concepts play out in popular culture; I’ve paraphrased Julia Serano’s definitions from her book and website
the idea that femininity and femaleness is inferior to masculinity and maleness i.e. gender hierarchy:
2) Oppositional Sexism
the idea that male and female are distinct, essential categories, i.e. binary gender roles:
Our societal obsession with critiquing and belittling feminine traits in men and transgender women,
i.e. the idea that “male femininity” is more disturbing, pathological, and potentially threatening to society than “female masculinity”
Put 1)traditional sexism, 2)oppositional sexism, and 3) effemimania together, and you get 4) trans-misogyny. Libra’s tampon ad is a great example. Let’s review it one final time, image courtesy of blogger Hormonal Trans Rex, and an alternate definition for trans-misogyny, again from Julia Serano:
Sexism that specifically targets those on the trans female/trans feminine spectrums…It accounts for why Male-to-Female spectrum trans people tend to be more regularly demonized and ridiculed than their Female-to-Male spectrum counterparts, and why trans women face certain forms of sexualization and misogyny that are rarely (if ever) applied to non-trans women
Oh wait, Libra, you didn’t realize that transgender women wear pads while recovering from surgery? Thanks for showing the world what a trans-misogynist asshole you are. And please, for the rest of the world, stop asking transgender women about “the surgery,” because you might not like the answer.
The following piece was written by Chai, in her writing she is discussing the response of Sandee Crack, a self identified drag queen featured in the Libra tampon ad. His response may be found here —-> http://www.samesame.com.au/features/7817/Im-proud-to-be-Libras-girl.htm
I feel so upset reading Sandee’s response and how he has conducted himself on facebook. I regret thinking that he may have actually started to think about his actions, given all the posts explaining quite laboriously how offensive it is, though this response proves he hasn’t. This made me particularly upset in why he thinks he wouldn’t be perceived as a trans woman:
“We consciously kept my arm hair, chose strapless dresses to accentuate my broad shoulders and if you look carefully you will notice my stubble is slightly visible. They also ensured I looked much taller than the girl next to me.”
All of these, and many others, are scrutinised in trans and intersex women appearances, and what Sandee is saying adds support to the treatment of trans and intersex women. Never mind that a lot of these things are scrutinised in trans and intersex women as to why we shouldn’t be in women’s bathrooms, and because we may have these unfairly scrutinised in us, it then legitimises the violence we receive in bathrooms. This statement that these wouldn’t make Sandee a trans woman, have been used by trans misogynist arguments to say trans women aren’t women.
“Unfortunately, a small portion of the trans community have chosen to view the ad as a personal attack on their fight to be viewed as equal women within society. This is a fight I also feel strongly about and I hope to help educate the wider community on.”
– Derailing for dummies, 101, thus so Sandee doesn’t have to make any apology in any way to the women he has treated with misogyny, squee. ‘Cause only a small percentage of the trans community have said this, so they’re just individually offended, and this isn’t offensive then… Never mind how trans and intersex women have repeatedly spelled out how offensive the ad is, or the surprising (yet, much appreciated) support by cis women, or how women have all repeatedly said what it implies for all women and the assumption we must menstruate to be a woman, or how sexist the ad is to cis, trans and intersex women who can’t menstruate for many reasons… All the gay men have jumped up and said we’re PC nuts, and they’re right. Duh. I’m just a silly woman, and I didn’t know better, and I’m so glad all these men have explained to me how I was being so sensitive, over-reacting and irrational, and thank you Sandee for making sure I know just how silly I am.
This level of misogyny should never be tolerated, and yet this is so strong in the “LGBTI community”, particularly among gay men, whether they do drag or not. It’s also part of Sandee’s defence and many other men who have come to his defence.
“However, I feel hurt that representing myself as a drag queen on television and playing out a common place scenario in my life has lead to a clear “Dragphobia” among some transgendered individuals who wish to pull the plug on something that reflects true honesty about the life of a drag queen. A drag queen is a man in women’s clothing and if that offends a trans woman I am afraid I cannot apologise, as by doing so I am apologising for being me.”
‘Cause drag and trans are mutually exclusive identities, and Sandee is the grand sum of what it means to do drag, which to his opinion, is only a cis gay men who performs as a drag queen. Never mind that so many trans and intersex people, or sex and/or gender diverse people may actually live their lives in drag, or assumed to be a person in drag in mainstream society. Or that we may not identify our genders, sexes and sexualities in such static ways, or are fluid and changing in the way we understand and express our identities. Many trans people may actually start their transitions by doing drag or living their lives in drag, or do/live in drag once they have transitioned.
Before starting to consider myself as trans, I started identifying as a very femme gay man (which pretty much made me an undesirable by gay men, and out casted in the community), and then I started to identify as a trans femme who lived in drag before starting hormones. In this time, I stacked on the make-up, wore huge chandelier-style earrings, had cropped platinum hair, though would wear lots of extensions/wigs from time to time, and wore femme clothes, miniskirts, stockings/tights, high-heels/platforms and femme accessories. I lived my life like this, my everyday life, in drag, for a few years prior to hormones, and loved this about myself, though this wasn’t a performance, this was part of my identity, and wasn’t in the safety of being a gay male drag performer in a gay nightclub. I was out casted by the LGBTI community, or asked to “tame it down” by the cis gay men I mostly dated, as they were embarrassed by my identity and how I outwardly expressed this in the way I dressed and appeared (it took my current partner so long to accept me, and be happy to be honest about who I am to his family and friends. He supported me through rather gruelling and distressing psych, endocrinologist and medical sessions to start hormones and do other things, which I’m very thankful for this and he is now very supportive of my identity – it’s nice to be desired for a change. Though none of the other gay men I dated or who I was partners with were like this, and I have experienced relationship, physical and sexual violence by cis gay men for my identity). I still call myself a drag femme and trans woman/femme, though still fluid, and I like this about myself. I have just as much right to be in women’s spaces and bathrooms as any other woman, or as any other identity of what it means to be a woman.
Before and now on hormones, my presence in female bathrooms has made cis women repeatedly uncomfortable, who when I’m appearing in drag, only see one part of my identity or only see me as a trans person, and not that I am also a woman. They only understand “woman” as an identity: to comply with very oppressive cis female beauty standards (which are more harshly applied to trans women, which is also an aspect of trans misogyny), complying to very oppressive ideas of what it means to be a woman and what identities are valid women’s identities. So for trans women to be open about being trans and to do drag, to cis women (and pretty much everyone), means we can’t also be women. Sandee was also being trans misogynist in this way, implying trans women must conform to cis women’s standards, and can’t really be women if we are open about being trans, drag, or have what he thinks are “masculine” physical traits.
What this ad has eluded to me is the very real violence that goes on in women’s bathrooms and spaces to trans and intersex women, whether we also identify as drag or not. Although I’m sure this wasn’t the intention of the ad, it is similar to how cis women look us up and down, or looking for “physical characteristics” they think are “masculine” (I’m 6 foot tall, so this is one of many things cis women have used against me to say that I’m “really a man”, something Sandee has noted that means he isn’t a trans woman), or that you can see on women’s faces their brains ticking and then shock as they “work out” that we “aren’t really women”. A lot of the time, it goes something like the ad, and cis women making it subtly clear that you don’t belong in their bathrooms or spaces, and other times it can also be with verbal (derogatory names, complaining to other cis women, or verbally expressing how you don’t belong), physical (attacks and beatings) and sexual violence. I’ve heard experiences of cis women placing their compacts under cubicles to see a trans or intersex women’s genitals.
I hope people can start to see how violence perpetuated to trans and intersex women (legitimised through cis female beautify standards, oppressive ideas of what identities are valid identities to be a woman, whether we can menstruate, etc.) is violence to all women, and that trans misogyny; is misogyny to all women.