I thought my son -4 years old- was trans: I was wrong

Lesbian mother and 'true believer' of the queer cult accompanies and authorises her child to identify as female. Until she realises she was wrong because of ideology. Weeping over her mistake today, she has embarked on a path of 'healing' together with him who has returned to calling himself male. An enlightening testimony
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I was a true believer.
I was an activist for social justice before the social justice movement took over the world. I was at the forefront of introducing the concept of intersectionality in progressive organisations and convince people to share his pronouns. My friends and I felt like the 'cool' ones, the vanguard of a revolutionary work that would change the world, that would achieve what people within the social justice movement call 'collective liberation'. I deeply believed, through this kind of activism, that creating another world was possible.

In this context I came out as a lesbian, and identified myself as 'queer'. Then I fell in love, entered into a long-term relationship with my partner and I gave birth to our first child. Two years later, my partner gave birth to our second child. Having children, and feeling that life-changing love and devotion towards them, was an absolute turning point for me. And it was then, to quote the subtitle of Helen Joyce's book, ideology began to collide with reality.

I immediately began to feel tensions within me, tensions between what I intuitively and instinctively felt as a mother and what I 'should' be doing as a white, anti-racist, social justice parent. Because of my own experiences of victimisation, perceived through my parents' rejection of my sexuality, I wanted to make sure I honoured the 'authentic self' of my children. I was ready to look for any clue that might have suggested that my children might be transgender.

We raised both of our children as 'gender neutral' as possibleneutral clothes, neutral toys and neutral language. Although we used the pronoun he to address them and other people in our lives called them children, we did not call them children or tell them they were children. We made sure that all language was 'gender neutral'. If we read a book or described people we knew we did not say 'man' or 'woman', but 'people'. We thought we were doing the right and best thing, both for them and for the world.

When he was very young, we noticed that our eldest son was a little different. He was very sensitive and extremely gifted. At the age of about three he began to orient himself more towards female acquaintances rather than boys. Not yet having the vocabulary to talk about it, he said, 'I like mothers'. We began to attribute some of these differences to the possibility that he was transgender. Instead of orienting him towards the reality of his biological sex by telling him that he was a boy, we wanted him to tell us whether he felt like a boy or a girl.

As true believers, we believed that he might be transgender, and that it was up to us to be guided by him to determine his true identity.

At the same time that this ideology was shaping my view of my son, I was also studying in depth the issues of attachment and child development. This opened my eyes to realise that the nature of attachment is hierarchical, and that it should be the parents, and not the children, who should act as guides. I began to feel a strong conflict between wanting to let my child guide me on his own kind and the deepening awareness of my responsibility to guide and direct him. Unfortunately my ideological conviction prevailed.

Around the age of four my son started asking me if it was a boy or a girl. Instead of telling him it was a boy, I told him he could choose. I did not use those words - I thought I could be more sophisticated than that. I told him: 'When babies are born with a penis they are called little boys, and when babies are born with a vagina they are called little girls. But some babies born with penises can be girls and some babies born with vaginas can be boys. It all depends on how you feel inside." He kept asking me what it was, and I kept repeating these phrases to him. I resolved my inner conflict by 'guiding' my son with this scheme - you can be born with a penis but still be a girl inside. I thought I was doing the right thing, for him and for the world.

His question, and my answer, would come back to haunt me for years, and they continue to haunt me now. What I know now is that I was 'driving' it - I was leading my innocent and sensitive child down a path of lies that would directly lead him to permanent and irreversible psychological damage and medical interventions throughout his life. All in the name of love, acceptance and liberation.

About six months after my son started asking me if it was a boy or a girl, told my companion that he was a child, and that he wanted to be called sister and 'she'. I found out by text message while I was at work. On the way home that evening I told myself that I should put aside everything I felt and support my transgender daughter. And that is exactly what I did.

With this one statement, after months of refusing to tell our son that he was a boy, we changed his life completely. We told him it could be a girl. He jumped up and down on his bed, happy, saying: "I am a child, I am a child!" (What a relief it must have been for him to finally have an identity in which he could recognise himself for good!). It was we, and not he, who changed his name. We started the social transition, forcing it on his younger brother, who was only two years old at the time and could barely pronounce his brother's old name.

When I look back, talking about it is almost too much to bear. The pain and shock of what we have done are so deep, so vast, so stinging and piercing. How could a mother do that to her child? To his children? I truly believed that what I was doing was pure, right and good, only to realise later with horror what this could have done to my son. The horror still shakes me to the core.

Readers of this site will not be surprised to hear that after deciding to socially transition our son, we were showered with praise and recognition by our peers. One of my friends, who herself had socially transitioned her child, assured me that social transition was a healthy and neutral way of allowing children to 'explore' their gender identity before puberty, when decisions about puberty blockers and hormones would have to be made. We looked for support groups for parents of transgender children, and went there to confirm that we had 'done the right thing'. After all our son showed no signs of true gender dysphoria: was he really transgender? In these support groups we were told how good parents we were, and that children on the autistic spectrum (and he probably is) simply 'know' they are transgender before other children.

At one of the support groups we attended, we were also told that transgender identity takes a few years to develop in children. They told us that at that time it was very important to protect the child's transgender identity and therefore to eliminate all contact with any family member or friend who did not support this identity. Yes, the 'gender therapist' leading this support group actually said this, and I believed her at the time. Looking back, I now see everything in a completely different light: it was a deliberate process of concretising the transgender identity in three-year-old children (the age of the youngest child in this group. When identity is realised at such a young age, children will grow up truly convinced that they are the opposite sex. How could it not follow a path of medicalisation?

The therapist also used the same script that many teenagers use with their parents, helping the parents of trans children to write letters to grandparents, aunts and uncles to declare the child's transgender identity: you must use the new name and pronouns, and accept the new identity, or you will have no more contact with the child.

After about a year of social transition for our eldest son, our youngest son, who was only three years old, started to say he was a girl. It was a complete shock to us. None of the aspects that had made our older son 'different' applied to the younger one. He was closer to the stereotype of a boy, and did not show the same affinity for feminine things as his older brother. We began to explore attachment again in more depth, and realised that the drive for "equality" is a primary drive in attachment. We felt that her declaration of being a child was most likely a desire to be like her older brother, to feel more connected to him. The conviction of being female became more insistent when both brothers started school part time, and the school curriculum they attended included sharing pronouns. Why could the older brother be a 'she' and the younger one not? Our youngest son became more and more insistent, and we became more and more distressed. Ideology was colliding with reality and crumbling what we had always considered a solid base. If our youngest son wanted to be a girl for attachment reasons, could this also be the reason for our eldest son? An attachment that pushed him to be the same as me?

We made an appointment with the 'gender therapist' who had followed us to the support group to talk about our younger son. We really believed that she would be able to help us understand whether or not he was transgender, to discern what was happening to him as the younger brother of an older transgender 'sister' and as the only 'he' in a family of 'she'. To our dismay, thehe therapist immediately started referring to him as 'she', stating that whatever pronoun a three-year-old wanted to use would be the pronoun she would use. In a patronising tone, he assured us that we might need more time to adjust, as parents often struggle with these things. He stated that it was transphobic to believe that there was something wrong with our youngest son if he wanted to be like the eldest. When I objected and stated that I was still not convinced that the younger was transgender, she told me that if I did not change his pronouns and honour his identity, he might develop an attachment disorder.

We were not convinced, but again we wanted to do the right thing for our son, and for the world. We decided to tell him that it could be a girl, and that night at dinner we told him we would call him 'her'. Immediately after dinner I started playing with him and wanted to affirm his identity. I gave him a big, warm smile and said, "Hello, my child!" At these words my youngest son stopped, looked at me, and said, "No, Mum. Don't call me that." His reaction was so clear that I stopped. It stung me to the core. After that, I never looked back.

Over the next two years, my partner and I dug deeper, distressing ourselves, and we continued to dig. Everything we thought we knew or believed, everything that had led us to socially transition our eldest son, began to unravel. I continued to study the attachment-based approach to development and learned more about autism and hypersensitivity. We began to see clearly that not only was our youngest son not transgender, but that our eldest son probably wasn't either. We knew we had to do something, but we were struggling to understand what. All I wanted was to be able to go back in time and undo what we had done. But I was still trapped in ideology.

On the one hand, I felt more and more clearly that our son was not transgender, and that we were responsible for leading him down that road by mistake. On the other hand, I worried that if he really was transgender, I would cause him great harm cancelling its social transition. That period was deeply distressing and characterised by incredible despair.

Somehow, my partner and I we realised that the truth was that our child was not a transgender child but rather a highly sensitive child, probably autistic, came into the world without an armour, and for which the security structure that female identity provided him with was a kind of protection, a defence. It also provided him with a way of attaching oneself to me through equalityand this was a primary need for his safety in the world. We decided that since we were the ones who had led him down this path, we had to be the ones to divert him.

A year ago, just before our son's eighth birthday, we did just that. and although the initial change was difficult, extremely difficult, the most immediate and tangible emotion we felt from our son was relief. Real relief. In the days following my first conversation with him about the back to his name and birth pronouns, to the fact that boys cannot be girls and that we were wrong to tell him that he could choose to be a girl, at first he was very angry with me, then he became sad. The next day, however, I felt my son resting. I felt that he was letting go of a burden, that he was shedding an adult burden that he, as a child, should never have had to carry. He felt incredibly lifted. He finally rested.

Since then, we have been in recovery. He is on the mend. It was not easy, but my son is now happy and prosperous. We watched him reach a deep peace with his male being, and now it is blossoming and growing. For now he is safe, and with each passing day he grows more and more in his identity. As for our youngest son, he too is happy, thriving and healing. As soon as his brother became his brother again, he finally settled into his identity as a boy, happily and almost instantly - further validation of our intuition regarding the primary attachment drives underlying his quest for equality.

I am afraid for the future, the future of a sensitive, feminine and socially awkward child who has spent his early childhood truly believing that he is a girl. I am afraid of what our culture, our institutions, his peers and the Internet will tell him. I am afraid of the power of the statewho seems determined to destroy the relationship between parents and children. No matter what the future holds, I will never stop fighting to protect my children.

I am no longer a true believer.
This experience was for me like leaving a cult, a cult that would make me sacrifice my son to the gods of gender ideology, in the name of social justice and collective liberation. I have left this cult and will never go back.

Once a brick was removed from the wall holding this belief system, the rest of the bricks also collapsed. Now I am clearing away the rubble and trying to rebuild. Rebuilding my values, my view of reality, my belief system, my relationship with myself, my children, and my way of understanding the world. Whatever emerges, the protection of my children will remain the compass to guide every step on the road ahead.

Final note: I would like to express my sincerest gratitude to both The 4th Wave Now blog and the podcast Gender a Wider Lens. I discovered both the night after my partner and I made the decision to change course with our son, and they have helped us immensely. Thank you for your courage.

Translation into Italian by Il Mondo Nuovo 2.0 with the consent of PITT - Parents with Inconvenient Truths about Trans
Original article here

For those who wish to delve deeper, a nice short essay by Lionel Shriver -author of the collection Abominationspublished by Borough Press- on character building.



Once, a fully realised person was something one became. Becoming fully realised involved education, observation, experimentation and, at times, humiliation. When the project succeeds, we develop a gradually richer understanding of what it means to be human and what constitutes a fruitful life. This ongoing project is only interrupted by death. Once upon a time, maturity was the result of accumulated experiences (some of them terrible) and much trial and error (both comical and tragic), which explains why wisdom, as opposed to intelligence, was mostly the preserve of the elderly. We admired the 'self-made man' because character was a creation, often built at great cost. Many 'character-building' adventures, such as joining the army, were a trial by fire.

Nowadays, the discussion of 'character' is largely relegated to fiction workshops and film reviews. On the contrary, we incessantly deal with 'identity', a concept that is now hollowed out and reduced to belonging to the groups into which we are unwittingly born, thus eliminating any possibility of choice about who we are. Rejecting the outdated paradigm of 'character building', we now inform children that their selves come out of the womb fully formed. Their only mission is to tell us what those selves already are. The self is a prefabricated house to which only the owner has the key.

This is not an essay on transgenderism per se. However, our core text is excerpted from Christopher Rufo's September 2022 commentary, 'Concealing Radicalism', which quotes teenagers from a TikTok video on gender, assembled by the Michigan Department of Education:

'I am a triple threat: I am depressed, anxious and gay'.

"Last night, around 2 o'clock, I wrote in my bio that I identify as 'agender', which is different from non-binary because non-binary is like neither gender, right? Agender is the grey area between the genders."

Hi, my name is Elise. I have always used the pronoun "she/he". But recently, and for a while, I have been struggling with gender issues and many other identity issues. So, I finally gave in and ordered a [breast] binder for myself and it just arrived today'.

"A rational observer might suspect," notes Rufo, "that these young people are in a state of confusion or discomfort, but rather than explore this line of reasoning, the education department promotes a policy of immediate and unconditional affirmation." She quotes Kim Phillips-Knope, leader of the LBGTQ+ Student Project: 'Children have a sense of their gender identity between the ages of three and five, so when they talk they can start to tell us whether they are male or female - usually those are the only things they identify with, because those are the only options we've given them.' She adds: 'In response to a teacher asking how to respond to a student in her class who claimed to have the pronouns 'she/he/it', Amorie [a staff trainer] replied categorically: 'Follow what the children say. They are the best experts on their lives. They are the best experts on their identity and their bodies'".

. Furthermore, I maintain that throwing children who have just arrived here onto their own investigative devices - refusing to be of any help apart from 'affirming' whatever they capriciously claim to be; folding their arms and asking: 'So, who are you? Only you know' - is child abuse.

The idea that the psyche is wired from birth is inherently deterministic and therefore bleak. The vision it conjures up is fatalistic and mechanical: all these traits are hardwired, and life consists of winding up the clockwork toy and watching it wobble across the floor until it slams against the floor covering. If the new self already exists in its entirety, there is nothing to be done. Unlike becoming, being is an inert affair.

We have not given these young people a job. Contemporary education strenuously tries to reassure students that they are already wonderful. Teachers are increasingly terrified of imposing standards that all their pupils cannot meet, so everyone gets a gold star. The Virginia school district of Thomas Jefferson High School for Science and Technology, once renowned, now aims at 'equal results for every student, without exception'. The pedagogical emphasis on students' 'self-esteem' has been divorced from 'esteem for doing something' for decades. Why should these kids get out of bed? No wonder they are depressed.

Children know nothing, and it is not their fault. Neither did we know anything at their age (and perhaps we still don't), even if we thought we did, and turning away from foolish and hasty opinions and realising the extent of our ignorance is a prerequisite for proper education. Yet today we encourage young people to look inside themselves for answers and trust that their wonderful natures will reveal themselves extemporaneously. Without any experience and without any guidance from adults, all many young people will find when they look at their belly button is the fluff of their pyjamas. Where is this mysterious entity whose nature I alone know?

There is nothing to be ashamed of in being an empty vessel when nothing has been done and nothing has happened yet. Telling children: 'Of course you don't know who you are! Growing up is difficult, full of false starts and it's all about making something of yourself. Don't worry, we'll give you lots of help' is much more comforting than the 'me-ready' model. We ask children to determine whether they are 'a girl or a boy or somewhere in between' before they have even fully understood what a girl or a boy is, let alone 'somewhere in between'. Entrusting the total burden of understanding how to negotiate being alive to people who have not been given the user manual is a form of neglect.

Adults have an obligation to advise, comfort and inform, to provide the social context that children do not have the resources to infer, and to help form expectations of what will come next. Instead, we entrust children to their primitive imaginations. The first time I was asked what I wanted to be when I grew up, I clearly remember answering "a bear". I was not trying to be a know-it-all. I was simply unaware of the ambitions to which I was expected to aspire. No wonder children now 'identify' as cats. Next time they will identify as electric lawnmowers, and we will have had it coming.

This notion of a pre-constituted self is asocial, if not anti-social. It separates personality from lineage, heritage, culture, history and even family. You are already everything you were meant to be, no matter where, what or from whom you come. But seeing your identity as floating in a vacuum is a recipe for loneliness, vagueness, insecurity and anxiety.

In contrast, a self built brick by brick over the course of a lifetime has everything to do with other people. It involves assembling likes and dislikes, forming friendships and institutional affiliations, participating in common projects, and developing perceptions not only of one's inner nature, but also of the outside world. Character rooted in ties with others is probably more solid and enduring. The elderly are more at risk of desolation when they have outgrown their friends and relatives. What I am is partly made up of decades-long friendships, my work colleagues, dogged devotion to my younger brother, a complex loyalty to two different English-speaking countries, and a rich cultural heritage from my predecessors.

In my teenage years, we used the word 'identity' very differently. We thought that having an 'identity' meant not only feeling comfortable in our own skin, but also having at least a vague idea of what we wanted to do with our lives. It meant having connections with like-minded people (I found kindred spirits in my middle school debate club). 'Identity' was formed less by race or sexual orientation than by discovering which albums we loved, which novels we ritually reread because they spoke to us, which causes we championed, which topics we cared about and which we didn't. It meant figuring out what we were good at (I was good at maths, but in my second year of maths I hit a wall) and what we couldn't stand (me, team sports). Identity merged with purpose: I knew I was attracted to writing, visual arts and political activism (the latter made me quite tired).

We were very much involved in our determination to be individuals like Generation Z, but that particularity was commonly assembled from the cultural assemblage of other people and what they had thought and achieved: Kurt Vonnegut or William Faulkner, Catch-22 or Winds of War, Simon and Garfunkel or Iron Butterfly, hostile or enthusiastic positions on Vietnam. Of course, this is a version of identity that is subject to change. That is the point. It's normal to change. I no longer listen to Emerson, Lake and Palmer.

The self is not found but created, because meaning is created. Rather than being unearthed like buried treasure, meaning is laboriously created, often by doing difficult things. I cringe a little remembering the person I was in my twenties, because it represented an early phase of an ongoing project that I have changed a lot in the intervening years. My twenties were a first draft of a manuscript whose sentences have been revised, pruned and qualified. Ideally, if I keep forcing myself to do difficult things - accepting the premise of a novel that at first I have no idea how to execute, moving to another country, cultivating new friendships - later drafts of my eternally incomplete manuscript will be more appealing. I would probably be a more complete person if I had done the hardest thing, which is to have children, but as a second choice, not a bad one, I have committed myself to a marriage of twenty years or more, and thus to a man who loves me. Only death will separate us.

Of course, in constantly reforming and refining who we are, we can lose aspects of ourselves from previous drafts that we should have kept. I no longer dance alone for hours in my living room, and I miss that abandon. For years I made ceramic figure sculptures and I am not sure that substituting journalism for writing fiction was an improvement. Towards the end of our lives, many of us will abandon practically every paragraph we added and switch from novel to pamphlet.

However, given the choice, I would rather spend time with me in the present than with me at 35. I know more (although what I learn now struggles to keep up with what I forget), my sense of humour is sharper and, to my surprise, I am more humble. I have more perspective; even if that perspective is often gloomy, that same gloom - a cheerful gloom - can be funny. I am not as neurotic about my weight and I am more generous, both towards contemporaries and younger aspirants. I worry less about my professional status and think much more about death (which is torture, but clever). Some of this fruitful evolution has been organic and effortless, but much has come from a demanding career, the result of a great deal of risk-taking in my youth that has paid off.

It is clear that certain aspects of character, of self, are determined from the beginning. I would never become a nuclear physicist, no matter how hard I tried. But the conventional opposition 'nature versus culture' still eliminates free will: one acts without thinking, or one is acted upon. At what point on this nature-nature continuum does the object of all these theorisations have a say in the outcome? I am reluctant to venture into the thorny 'forbidden zone' of sexual orientation. However, although I am open to the idea that some people are born gay, choices can influence what turns us on. Large consumers of online pornography repeatedly tell us that their tastes are starting to change and that more and more extreme videos are needed to get aroused, because humans in real life are no longer aroused. Watching porn is a choice. Sexual tendencies also show a certain plasticity.

Following the modern script, 14-year-olds have learnt never to say: 'I have decided to be trans', because all my friends are trans and I feel excluded, but always: 'I have discovered that I am trans'. This passive, powerless version of self has implications. We are telling young people that what they see is what they will have, that they are already what they will be. How discouraging. How boring. What is to be expected? Many victims of this formulation of existence, which apparently requires little other than being, have to search within themselves and find nothing. Under the direction of that kind of educational authority Chris Rufo mentioned above, they have undertaken a psychic archaeological dig, only to end up with a pit. So they feel cheated. Or inadequate. Convinced that they alone, among their peers, have exhumed nothing but a disposable lighter.

Denying the reassurance: 'Don't worry you don't know who you are; it's just that you haven't grown up yet, and neither have we, because growing up doesn't end at 18 or 21, it's something you do all your life', we cultivate self-hatred, disillusionment, frustration and anger. Young women often turn their despair inward - hence the high rates of depression, anxiety, eating disorders and cutting. Young men are more prone to projecting the barrenness of their inner life onto the rest of the world and dumping their disappointment on everyone else.

In an incisive essay last autumn, 'Mass Shootings and the World Liberalism Made', Katherine Dee seeks a deeper explanation for the mass murders committed by disaffected youth, whose blind rage and misanthropy are expressed in the US today at a rate of twice a day. Weapons proliferation, Dee argues, is not the root cause. Rather, 'we have a problem with nihilism'. The videos left behind by Sandy Hook child murderer Adam Lanza suggest the belief that "even if we could free our 'feral selves' from the shackles of modern norms, there would be nothing underneath. Just blackness. A big hole. For many exterminators, the only reasonable response to this hole is death, the complete extermination of life. Not just their own'.

According to Dee, all these atrocities come from 'a world where everything revolved around the individual'. The result is narcissism, which "expresses itself through our perpetual identity crises, where the pursuit of an imaginary 'real self' keeps us busy and distracted. We see this in people who use their phones and computers as if they were prostheses, who are always there but never present, and who endlessly stare at their reflection in the pond'.

An authentic sense of self commonly involves not thinking about who one is because one is too busy doing something else. It is inextricably linked to, if not synonymous with, a sense of belonging. Nihilism, an oxymoronic belief in the impossibility of believing in something, can literally prove lethal. Young people who feel no personal sense of purpose are prone to perceive that others have no purpose either. They don't just hate themselves, they hate everyone. By telling people who have been on the planet for about ten minutes that they already know who they are and that they are already wonderful, we incite this malignant, sometimes murderous nihilism. Because they don't feel wonderful. They are not undertaking any project but, according to adults, embodying a completed project, which means that the status quo is the best there is - and the status quo is, subjectively, not very good.

Transgenderism may have become so attractive to contemporary minors not only because it promises a new 'identity', but because it promises a process. The transformation from caterpillar to butterfly involves a complex sequence of social interventions and medical procedures that must be terribly involved. Transition is a project. Everyone needs a project. Embracing the trans label gives oneself a direction, a task to complete. Ironically, contagion expresses an inconsistent desire for the discard paradigm by which character is built.

We should stop telling children that they are the 'experts in their own lives' and repudiate a static model of self-esteem as a fait accompli at birth. Certainly, some innate essence is inherent in every person, but it is a spark, not a fire. We might return to the language of character formation and creating a life for oneself, urging teachers to exercise the leadership they have been encouraged to relinquish.

When we grow old, we are not only that unique essence in the cradle, but the consequence of what we have read, watched and seen; of who we have loved and what losses we have suffered; of what mistakes we have made and what mistakes we have corrected; of where we have lived and travelled and what skills we have acquired; not only of what we have made of ourselves, but also of what we have made out of ourselves; above all, of what we have made. It is an exciting and active version of 'identity', whose work is never finished, full of choices, animated by agency, though, admittedly, laden with responsibility and therefore a little scary. But at least it offers young people something to do, other than mass murder or gruesome selective surgery.

original text here

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Sex and gender: JK Rowling's essay
In her text, the writer explains in detail the reasons why she felt the need to address the trans issue, defying the violence of activists. A manifesto-writer for gender critical feminism translated into Italian by Alessandra Asteriti
Attacking JK Rowling can now also be a business. The latest initiative is that of a young Canadian imbecile art book creator who has decided to de-rowling Harry Potter by publishing a special edition of the saga on the cover of which the author's name disappears: $170 per copy for a despicable abuse of power. Let him keep all the copies in stock. Back to the serious stuff: in June 2020 JK Rowling published an essay on her website detailing her position [...].
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22 January 2023
Femelliste, a gender critical 'sister' platform is born in France
Harassed, insulted, mocked, threatened: French feminists have collected and catalogued the attacks transactivists have suffered for years. And they have set up an information and training site against the dictatorship of transgender ideology
The name of the site is a play on words that cannot be translated into Italian. The site's creators inform that it has already been used by animal feminists such as Posie Parker, Nicole Roelens and the Boucherie Abolition collective. It would make one think of anti-specism, it is actually more and in some respects a little different. 'Femelle' in French means the female animal (for the human one, the same word as woman, femme, is used). Since they fight for sexual rights [...]
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