Trans Histories, Trans Lives

I read these two books in quick succession over the past few weeks: I had a lot of Thoughts about both of them, so I’ve put together shorter (though still long) summaries here then linked to my super long Goodreads reviews!

Ezra Woodger’s To Be A Trans Man is a short collection of interviews with trans men and non-binary transmasculine people; while some of his interviewees are people of colour and/or disabled people, almost all of them identify as artists, social media influencers and/or activists, and most of them are relatively young. This uniformity, coupled with a lack of editorial control by Woodger, makes this a much less interesting book than it should have been. As Woodger makes clear, trans men’s experiences are still rarely talked about, and myths about trans men abound; it’s so important that we understand the particular kinds of oppression that trans men and transmasculine people face.

One recurring theme is the idea of ‘male femininity’; a number of Woodger’s interviewees push back against the idea that being a trans man means conforming to stereotypical masculine norms, and yet they insightfully discuss how they often tried to fit into male stereotypes earlier in their transitions, believing this was the only way to be seen as a ‘real man’. Kasper sums this up as the idea that if ‘you’re a trans man… you have to give up every single feminine thing about yourself’ but emphasises the joy he feels when wearing elaborate makeup, arguing that his masculinity has always been flamboyant and camp. He also criticises ‘passing tips’: ‘they were all things like “don’t smile and don’t move out of the way of people in the street”. Be really mean to everybody and then everyone will think you’re a man’. Ironically, he suggests, it can be harder for trans men to play with masculinity, because they still feel they have to prove themselves. Having said this, I would have loved to see this theme explored more deeply, as the same point is repeated throughout a number of the interviews without Woodger delving any further. (I’m thinking of texts such as Jack Halberstam’s Female Masculinity and Finn Mackay’s work on butch/queer masculinities – I’d love to see similar work on ‘male femininity’.)

Unsurprisingly, the interviewees often have much to say about how gender expectations pigeonhole everyone, even people who are not trans. Leo, a disabled trans man, reflects that when they use their wheelchair, they are read as more gender ambiguous: ‘The fact that I’m in a more passive physical pose is enough for them to add up what they’re seeing to way over on the side of “probably a woman”‘. Charlie reflects on the benefits and harms of being ‘invisible’ as a trans man: ‘I am still very well aware of the fact that women get hassled on the street. When I have women friends talk to me about the kind of stuff that they have to put up with on a daily basis and it’s like, well, I just exist. I walk outside my house and I exist outside my house, and that’s the way it is.’ Woodger comments: ‘‘The invisibility that we experience has led to a significant disregard for our rights and the issues we face but is also a privilege in its own way.’ This recognition, however, linked to one of my frustrations with the book; that it pushes the idea of a cis/trans dichotomy, rather than recognising how everyone struggles with performing gender and living up to gender expectations. This is not to say that trans men’s particular experiences aren’t valuable here, but that the book as a whole risked setting up a new binary while claiming to break down barriers.

I received a free proof copy of this book from the publisher for review. My even longer review is on Goodreads!

The Public Universal Friend, depicted in an 1821 biography

Kit Heyam’s Before We Were Trans is a popular history that thinks about how we can find trans lives in the past. Heyam offers a series of case studies of what Heyam terms ‘trans history’ across the globe, from seventeenth-century West African female kings to contemporary South Asian hijra to figures like Jemima Wilkinson, who rose from their deathbed as the genderless Public Universal Friend in 1776 and preached Quaker ideology throughout the northwestern United States. Heyam’s definition of ‘trans history’ is ‘deliberately expansive’: he argues that trans history must include ‘people who’ve troubled the relationship between our bodies and how we live; people who’ve taken creative, critical approaches to gender binaries; people who’ve approached gender disruptively or messily.’

Heyam’s introduction to this book is extremely useful and insightful, making a number of key methodological points. These points are followed through in a couple of especially strong chapters. Heyam is careful to show that intersex histories, for example, should not simply be appropriated by trans people, talking through the example of Roberta Cowell, a British trans woman who had gender reassignment surgery in 1948. Cowell always claimed that she was really intersex rather than trans, and had ‘developed along the wrong lines‘. However, in order to support her own story, she relied on homophobic and transphobic tropes to present herself as a ‘real woman’. Another excellent chapter concerns the experiences of men who lived and performed as women in First World War internment camps. Heyam effectively uses these histories to show how many different motives people in the past might have had for gender non-conformity, whether it was to ‘legitimise’ homosexual attraction, to participate in music-hall traditions of drag, or to seize the opportunity to express their true gender.

This book, then, is almost more about the methodology of doing trans history than it is about trans history, and I had some problems with how Heyam’s approach played out in practice. For example, he sets up a false binary between simplistic histories of homosexuality that are focused solely on who you sleep with, and the more expansive trans history that he advocates. I like Heyam’s umbrella definition of trans history but it ignores the ways in which lesbian historians, in particular, have drawn on lesbian activism to present similarly expansive definitions of lesbian history that overlap with Heyam’s trans umbrella. Judith Bennett, for example, argues that by using the term ‘lesbian-like’, ‘we might incorporate into lesbian history sexual rebels, gender rebels, marriage-resisters, cross-dressers, singlewomen’. This draws on earlier activist ideas from groups like Radicalesbians who argued that lesbians are positioned in a specific way in relation to patriarchy; being a ‘lesbian’ is to step outside the acceptable boundaries of what it means to be a woman, and therefore to face the full force of patriarchal oppression, as well as making as the choice to orientate your energies towards other women rather than men. As historians, we might sometimes find ‘trans’ or ‘lesbian’ history to be a more useful umbrella term, but it’s not true that one is inclusive and one is not: they include different people.

Heyam argues that there is an emotional case for trans history; that it is important for trans people to see themselves in the past. ‘We’re… trying to reassure ourselves that our genders are real’. While I completely agree, I thought this book did treat some histories with less care than others, especially Global South and indigenous histories, and the histories of lesbians/wlw. (Heyam does reflect on the problems of white Western trans people appropriating terms like ‘two-spirit’, but then goes on to include these kind of histories in their book on trans history; there’s something not quite right here). In short, I’m totally behind Heyam’s ideas about trans history, but they don’t always play out convincingly in practice, and the book ends up sitting uneasily between popular history and academic theory.

I received a free proof copy of this book from the publisher for review. My even longer review is on Goodreads!

I had hoped to include Kristen Schilt’s Just One Of The Guys?: Transgender Men And The Persistence of Gender Inequality in this post, one of the books on my 2022 reading list. Unfortunately, although I’ve ordered it, it won’t arrive for a while! This academic book promises to examine, via interviews and ethnographies, how trans men are still subject to systemic gender inequality in the workplace: while ‘some transmen gain acceptance—and even privileges—by becoming “just one of the guys,”… some are coerced into working as women or marginalized for being openly transgender’. I think it will be a great counterpart to these two popular/non-academic books.

Have you read any non-fiction about trans histories or trans lives recently? Any recommendations?

Advertisement