A trans Baby Boomer, Gen Xer, and Millennial have an argument about the concept of "identity politics." We consider this in more. PLUS we announce the start of TransAdvocate Giveaways! For March 2017, we're GIVING AWAY a free copy of the newly released 2nd edition of Transgender History by Susan Stryker. Enter to win your copy here:
http://transadvocate.com/register-for-transadvocate-giveaways
===Identity Politics===
In no insignificant way, the foundation of Western queer, gender, and feminist theory rests upon a existentialist framework that gave us the language to describe the experience of "objectification." In this way, do we sometimes objectify ourselves or are we merely recognizing what is factual about ourselves: our "facticity"? How does our generational experience with trans advocacy inform our perspectives?
"Facticity includes all those properties that third-person investigation can establish about me: natural properties such as weight, height, and skin color; social facts such as race, class, and nationality; psychological properties such as my web of belief, desires, and character traits; historical facts such as my past actions, my family background, and my broader historical milieu; and so on. I am not originally aware of my facticity in this third-person way; rather, it is manifest in my moods as a kind of burden, the weight of “having to be.” However, I can adopt a third-person or objectifying stance toward my own being, and then these aspects of my facticity may appear precisely as that which defines or determines who I am... There is no sense in which facticity is both mine and merely a matter of fact, since my existence—the kind of being I am—is also defined by the stance I take toward my facticity. This is what existential philosophers call “transcendence.”
https://plato.stanford.edu/entries/existentialism/#FacTra
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