Is the Trans Movement the Modern Day Colonization and Appropriation of Gender?

It is important to clarify that the word “gender” was once synonymous with “sex”, much like how “automobile” and “car” are interchangeable. Historically, both terms referred to the biological classification of male and female, a distinction that remained largely uncontested until the mid-20th century. It was then that psychologists and social scientists began differentiating “sex” as a biological reality and “gender” as a social or cultural construct. Over time, this distinction gained traction in academic and activist circles, shaping the modern understanding of gender as an identity separate from biological sex.

While I acknowledge this shift in terminology, I have always understood sex and gender as inherently linked, much like the original usage of the terms. Some argue that this is a critical distinction that demands resolution, but for me, it remains a matter of semantics with no material consequence. Theoretical debates may establish sex and gender as mutually exclusive in the abstract, but for the purposes of this essay, the distinction is ultimately irrelevant.

Introduction

Throughout history, colonization efforts shaped societies through dominance and cultural imposition. While territorial conquest has largely ceased, this pattern appears to have extended into new domains.

The evolution of transgender activism has led to a significant cultural shift in the understanding of gender. While many argue that this shift represents progress in the fight for gender equality, others view it as a form of ideological expansion—one that appropriates and colonizes gender itself. Through the lens of historical colonization and cultural appropriation, this essay explores whether the modern transgender movement, particularly its activism, aligns with the elements of these phenomena.

Key Elements of Colonization

Historically, colonization has been characterized by power imbalances and the occupation of spaces. It also extends beyond the physical conquest of land to include the imposition of a dominant group’s culture, language, and societal structures, often leading to the erasure or marginalization of the indigenous population.

The key elements of colonization include:

1. Invasion and Occupation – Entering and taking over a space previously occupied by another group.

2. Cultural Domination and Assimilation – Imposing language, customs, and norms onto the original inhabitants.

3. Resistance and Conflict – Indigenous groups resisting the changes forced upon them.

4. Institutionalization – Implementing laws and policies that embed the new group’s dominance.

Applying these elements to the transgender movement, we see striking parallels. Some gender-critical feminists argue that specifically trans women (biological males who identify as women) through male-to-female (MTF) transition represents a form of colonization in the following ways:

• Encroachment into Women’s Spaces: When biological men identify as women, they “occupy” spaces (such as bathrooms, sports, or female-only organizations) that were historically fought for by women. This can be seen as analogous to settlers occupying land that does not belong to them.

• Restructuring of Womanhood: Colonization often involves redefining the identity and roles of the colonized group. Trans activism redefines “womanhood” in ways that prioritize male-born individuals’ perceptions over biological women’s lived experiences.

• Power Dynamics: Historically, men as a group have held more systemic power. Trans women (who were socialized as men) retain that privilege, even when identifying as women, and that their assertion of womanhood reflects a power dynamic rather than an organic identity shift.

Identifying The Asymmetry

Before delving into the key elements, it is crucial to clarify that this phenomenon operates in only one direction. The deliberate and systematic colonization of spaces is overwhelmingly focused on women’s spaces. There are several reasons for this:

• Men Do Not Fear Women the Way Women Fear Men – On average, biological men are larger, stronger, and more prone to engaging in risky or violent behavior than women. Trans men, despite any hormonal or physical modifications, are still, on average, biologically female—smaller, weaker, and less physically imposing. Because of this, they are not perceived as a threat in male spaces. In fact, anecdotal evidence suggests that trans men are largely accepted in men’s restrooms, locker rooms, and other male spaces. However, despite occasional posturing, many trans men avoid these spaces, implicitly acknowledging the reality that no amount of hormones, vocal deepening, or bodybuilding can fully obscure.

• Women’s Spaces Are More Agreeable – If trans men were to use women’s facilities according to their biological sex, it would likely not cause significant issues. Women, as a group, tend to be more agreeable and accommodating, making them less likely to challenge trans men in their spaces (the same essentially applies for trans men reciprocally avoiding conflict of that nature). This is also why trans women feel comfortable entering such spaces.

• Trans Women in Men’s Spaces Pose No Threat – A trans woman using men’s facilities would not be considered a significant concern either. Unlike women, men generally do not feel physically endangered by a trans woman’s presence. However, trans women themselves often avoid male spaces—not because of physical danger, but because their entire transition is typically centered around gaining access to female spaces. Instead of being a threat in men’s facilities, some trans women have resorted to insinuating themselves as a threat to the female partners of the men in those spaces—an intimidation tactic that ultimately reinforces both male-pattern predatory behavior and the insistence upon yet another sacred space (a woman’s intimate relationship).

• Trans Men Pose No Threat At All – If a six-foot waifish trans woman and a six-foot hulking trans man entered a room, who would seem more intimidating? While the latter may seem obvious, no amount of transitioning can override the deeply ingrained human ability to distinguish between male and female on a subconscious level. Some species, like black-capped chickadees and blue jays, exhibit monomorphism—where males and females look identical—yet they can still recognize their own sex distinctions with enough accuracy to sustain their species. If such instincts exist in simpler creatures, how much more attuned is the human mind to identifying male and female, even when natural or manufactured variances are present? It’s not just about outward appearance—it’s about an innate, instinctive recognition of male presence and the implicit signals of physical dominance. Quite simply, trans men, despite presenting as male, do not evoke the same physical threat as a biological man.

To recap: trans men integrating into male spaces does not elicit the same level of concern or immediate compliance as trans women entering female spaces. This is largely because trans men are unlikely to enter men’s spaces with the intent of asserting dominance—as physical confrontation remains a genuine deterrent. Similarly, trans men rarely encroach upon women’s spaces to provoke conflict, as the social repercussions—ranging from disapproval by husbands, fathers, and brothers to broader societal pushback—serve as a powerful deterrent.¹

Trans women, however, have repeatedly entered women’s spaces with an unmistakable air of entitlement—often adopting a posture of “I dare you to challenge me” especially toward isolated women and even children. This has resulted in cases where taking bathroom selfies has become not just a statement, but for some, a form of validation—or even sexual gratification. The aggressive insistence on occupying these spaces, despite widespread discomfort and documented incidents, highlights a deeper issue: the imposition of male presence in spaces historically reserved for biological women under the guise of inclusivity.

Lastly, female-to-male transition is often not a proactive pursuit of patriarchal privilege but a reactionary measure taken for self-preservation. Many individuals who transition from female to male are not seeking dominance within a male-centered hierarchy but rather the perceived safety and autonomy that comes with being male. While biological women, on average, exhibit physical and psychological differences from biological men, the cultural narrative has long twisted these differences into markers of inferiority rather than mere variance.

This distortion has been exacerbated by deeply entrenched societal biases that equate strength with superiority and vulnerability with weakness. Beyond this, women remain disproportionately affected by sexual violence, intimate partner abuse, and harassment. The realities of navigating the world as female—where personal safety is often contingent upon the vigilance of avoiding male aggression—have led some to see transition as a means of escape rather than self-actualization. In this sense, female-to-male transition can be understood not just as an expression of gender identity but as an adaptive response to a society where womanhood is frequently synonymous with vulnerability.

Their plight is so sympathetic that, under any other circumstances, they would likely be validated by society at large. However, their experiences are inextricably tied to a broader ideological movement that prioritizes a different narrative—one that centers male-to-female transition and the redefinition of womanhood. As a result, the struggles of trans men, often rooted in trauma and self-protection, are overlooked or diminished, their existence serving as little more than a footnote in a conversation dominated by those who have historically wielded greater social and structural power.

Key Elements as it Relates to Colonizing Womanhood

As noted, this phenomenon occurs with the colonization of women and their spaces. The key elements are outlined in detail with examples as follows.

1. Invasion and Occupation of Female Spaces

Women’s sports, shelters, prisons, and bathrooms have historically been designated as spaces exclusive to biological females, created to address their distinct needs and vulnerabilities. However, transgender advocacy has led to policy shifts that now permit trans women into these spaces—a move that often prioritizes ideological inclusivity over the safety, rights, and concerns of biological women. This is not merely an extension of access but rather a form of occupation, where spaces designed to serve one demographic are repurposed to accommodate another, often at the expense of the original group. Women who voice concerns over this forced inclusion are frequently dismissed and vilified, despite their fears being rooted in well-documented cases of assaults and violations that have occurred under these policies.

Bathrooms and Locker Rooms: Perhaps the most contentious of spaces in this debate, women have been confronted, intimidated, or even attacked for asserting their boundaries in such places. U.S. Representative Nancy Mace, who represents South Carolina’s 1st congressional district, was confronted by Evan Greer, a trans activist who identifies as nonbinary and goes by she/they, after introducing a resolution to ban transgender women from using women’s bathrooms in the U.S. Capitol. A bill that explicitly targeted America’s first openly transgender member of Congress, Sarah McBride. Despite attempts to downplay the issue with claims of “What’s the big deal?” the concerns raised are far from unfounded. Here are just a few examples.²

• Former Loudoun County High School student convicted of assaulting female classmates in a restroom in two separate incidents. Advocates disputed whether the student wore a skirt or not on the first occasion, as if determining such would somehow validate or invalidate his trans identity. Aside from the incidents, what is also indisputable is that they occurred during the time the Loudoun County School Board approved a policy allowing transgender students to use bathrooms corresponding to their gender identity.

• Huge Trans Student Allegedly Pummels Schoolgirls After Being Confronted for Entering Female Locker Room. A transgender student at a high school in Riverside, California assaulted a girl after exposing his genitals and spitting at girls in the girls locker room. California is a state that allows people to use facilities that align with their gender identity. It is reported that the student demanded access into the female spaces at school based on his trans identity. Again, advocates would question the veracity of the student’s identity when evidence of the incident is irrefutable.

• Transgender Wyoming Woman Convicted of Sexually Assaulting 10-year-old Girl in Bathroom. Michelle Martinez, who was known as Miguel Martinez before identifying as female, was found guilty of first-degree and second-degree sexual abuse of a minor. Martinez, who was a family friend of the minor girl, invited her into the bathroom of a home and touched her breasts and genitalia before penetrating her. The girl told her mother immediately after the assault, who then reported it to Casper Police. Another instance where semantics would be introduced, asserting this was a bathroom within a private residence and not a public facility.

• Trans Student Exposed Girls to Male Genitalia in School Locker Room. Four female students from Sun Prairie East High School (EHS) went to use the girls’ locker room following a physical education class. When the students entered the locker room, they reportedly noticed the trans individual changing near the lockers, but paid little attention to it, as the student was known to use girls’ facilities. But the situation allegedly took a drastic turn when the transgender student, a senior who the Wisconsin Institute for Law and Liberty (WILL) says was 18 at the time, joined the girls in the shower and exposed them to male genitalia. He announced, “I’m trans, by the way,” before fully undressing and showering naked in front of the freshman-aged girls.

• 17-year-old Scolded for Crying Over Transgender Woman’s Penis at YMCA. Rebecca Philips said she was changing after swimming one day in 2023 at the Santee YMCA when she spotted a naked trans woman in the changing rooms. Terrified, she retreated to the shower area until he was gone. When she reported the incident, Philips said she was reprimanded by YMCA staffers who told her the trans woman had every right to be in the YMCA female changing rooms. When in doubt, victim blame.

What makes these issues particularly insidious is not just the spin or suppression of information, but the fact that it was allowed to happen to perhaps the most vulnerable among us—young girls. Fathers are effectively barred from even the most basic protective responses. Mothers who speak out are silenced, shamed, and have their own womanhood called into question. Meanwhile, decision-makers refuse to acknowledge the consequences until there is too much blood on the floor, or the issue reaches their own door.

Sports: This occupation is also evident in women’s sports, where biological males, despite identifying as female, consistently outperform their female competitors due to physiological advantages that persist even after hormone therapy. For example, the controversy surrounding Lia Thomas, a transgender swimmer, highlighted the ongoing debate over fairness in women’s sports. Thomas, who previously competed on the University of Pennsylvania’s men’s swim team, transitioned and began competing in the women’s division, where she quickly dominated events and broke records.

Critics argued that her physical advantages from male puberty, such as bone density and muscle mass, provided an unfair edge over biological female competitors. Supporters, however, maintained that Thomas met NCAA guidelines for transgender athletes and should be allowed to compete. The backlash intensified when Thomas won the NCAA Division I women’s 500-yard freestyle championship, sparking debates over the integrity of women’s sports and leading some female athletes to protest her participation. Policies allowing trans women into female sports have led to biological males not only outperforming women, but also depriving them of scholarships, opportunities, and fairness.

Former Kentucky swimmer Riley Gaines was among more than a dozen college athletes who filed a lawsuit against the NCAA, accusing it of violating their Title IX rights by allowing Thomas to compete at the national championships in 2022. The entire ordeal soured Gaines’ experience and she has discontinued pursuing the sport. On the upside, she has become an outspoken advocate for the rights of biological women in competitive swimming.

Shelters and Prisons: Shelters designed to provide sanctuary for women escaping male violence are now housing individuals who, in some cases, have been perpetrators of such violence. Similarly, prisons have seen instances where male-bodied trans women have been incarcerated alongside female inmates, leading to documented cases of sexual assault—an outcome that directly undermines the purpose of single-sex incarceration policies.

Currently, in the United States, an ongoing battle surrounds whether trans women should be housed in men’s or women’s prisons, with President Donald Trump advocating for the former but getting blocked by federal judges. This dispute highlights the extent to which government policies either prioritize or neglect women’s safety. For the sake of brevity, only one of the many such examples will be highlighted, however it is the most recent and perhaps the most egregious.

• Trans Child Molester Repeatedly Sexually Assaulted Female Cellmate After Being Transferred to Women’s Prison. Mozzy Clark, a former inmate at a Washington state women’s prison was repeatedly sexually assaulted by her transgender cellmate—who was transferred to the prison after changing her gender identity. Clark sued the state department of corrections in federal court for locking her in a cell with a 6-foot-4 Christopher Scott Williams, a convicted child molester who allegedly subjected her to months of stalking, threats of violence and sexual harassment and assault, according to the lawsuit. Williams was convicted of sexually assaulting a young girl as a male, and was serving a separate sentence for domestic abuse.

The prison system itself reveals much about the motivations of trans women in these cases; ironically, they would likely benefit in men’s facilities, where they might be valued and even treated as the women they claim to be—perhaps better than in the outside world. Yet, this is not enough. The persistent push, backed by prominent allies in government, to place trans women in female prisons reflects a deeper pattern of forced occupation, reinforcing the underlying and deliberate nature of this modern form of colonization.

Saunas and Spas: Similar to locker rooms, trans women have entered spas and saunas with the apparent intention of challenging boundaries and causing discomfort among biological women, particularly in cases where they remain pre-op.³ One of the most infamous examples is Canadian trans activist Jessica (Jonathan) Yaniv, who repeatedly sought out local estheticians with the expectation of receiving a Brazilian wax on fully intact male genitalia. When refused service, Yaniv took legal action, filing complaints with the Canadian Human Rights Tribunal and suing for damages.

A more widely publicized incident occurred on June 24, 2021, when a woman confronted staff at a Korean spa in Los Angeles, about the presence of a nude individual with male genitalia—believed to be a trans woman—in the women’s changing area. It was later revealed that the individual in question, Darren Merager,⁴ had a history of indecent exposure convictions dating back to 2002 and 2003, requiring them to register as a sex offender since 2006. In July 2021, four women and one minor girl filed police reports against Merager, leading to charges of indecent exposure. Despite claims of being targeted for their trans identity, Merager’s legal troubles continued. On February 12, 2023, a judge ruled that the case could proceed, citing witness testimony that Merager had maintained a partial or full erection for 30 to 60 minutes during the incident.

Relationships:

The following is an excerpt from the Reduxx article: From HER To HIM: The Downfall Of A “Lesbian” Dating App

Boasting 1.5 million users in 55 countries, HER is undeniably the largest and most recognizable lesbian dating app on the market. While debatable now, it appears to have been created with the best of intentions. The app’s founder, Robyn Exton, said she first set out to design an app that wasn’t just a female version of Grindr.

However, over the last few years, HER has become less of a platform for lesbians to mingle and more of a case study in the contagion of gender identity ideology and how it uniquely harms the lesbian community.

Launched in 2015 under the premise of being a female-run lesbian space, HER went through a subtle rebrand in 2018 in an effort to profit from the burgeoning trends of “queerness” and “inclusivity” — terms which had gained popularity from the social justice bloggers of Tumblr and into mainstream discourse. HER, which had ostensibly been designed exclusively for female users, began to add more “categories” and “identities” so it could attract a base that included trans-identified individuals, particularly men. In their promotional materials, HER even began using the term “womxn” to be more inclusive of those who felt “woman” was an offensive term.

Beyond physical spaces, this pattern of encroachment extends into romantic and sexual dynamics, manifesting as what could be termed “consent accidents.” According to research from the Williams Institute at UCLA School of Law, approximately 30% of trans women identify as lesbian⁵—effectively tapping into the backdoor of accessing a previously unattainable dating pool. This demographic reality raises questions about whether this phenomenon is less about innate sexual orientation and more about leveraging a newly acquired identity to pursue relationships that, as men, they would have had no access to.

Women who assert their right to exclusively date biological females are often accused of transphobia,⁶ with societal and ideological pressure compelling them to reframe their sexual preferences as discriminatory rather than personal. In online spaces, trans-identifying individuals openly debate strategies to “overcome” lesbian rejection, reinforcing the notion that womanhood itself—whether in physical spaces, cultural representation, or even sexuality—is now a battleground where boundaries are systematically eroded under the guise of progress.

Online: The encroachment of biological males into women’s spaces extends beyond the physical world and into digital realms, where the same patterns of colonization, suppression, and compliance are observed. Online communities originally designed for biological women have faced relentless pressure to accommodate trans women under the implicit threat of deplatforming, harassment, or outright erasure.

One of the most prominent examples is r/TwoXChromosomes, a subreddit originally created as a space for biological women to discuss issues relevant to their lived experiences. Over time, the community has been coerced into accepting biological males under the threat of account suspensions, mass reporting campaigns, and administrative intervention from Reddit itself. Posts that center biological female experiences—such as discussions on menstruation, pregnancy, and female-specific medical concerns—are frequently met with accusations of transphobia if they do not explicitly acknowledge trans women as part of the conversation.

Similarly, gaming spaces that were initially meant to offer camaraderie among female gamers have not been exempt from this pattern. All-female eSports teams and gaming communities have been forced to accept trans women, often at the cost of alienating the very demographic these spaces were created to support. Female gamers already face rampant harassment in the broader gaming world, and when their exclusive spaces are compromised, they lose the last refuge where they can play and compete without the looming presence of male social dynamics while also bearing the social burden that trans women bring along with them.

Even women-focused Discord servers and online forums have been infiltrated and policed to ensure compliance with trans-inclusive language and ideology. Some have even been shut down altogether for refusing to conform. The expectation that women must always accommodate, affirm, and include—even in digital spaces meant for their own discussions and experiences—further mirrors historical colonial patterns where the occupied group is gradually stripped of autonomy over their own spaces and forced to submit to the will of the dominant group.

In short, there is nowhere a woman can turn where there is no male present; fulfilling the element of invasion and occupation.

2. Cultural Domination and Assimilation

Historically, colonization has involved the imposition of a dominant group’s language, customs, and values, often at the expense of the existing culture. Similarly, trans activism—particularly in its more forceful forms—follows this model by reshaping societal norms and enforcing linguistic and ideological conformity. Language has become a central battleground in this ideological shift.

Terms like “chestfeeding” instead of breastfeeding, “birthing parent” instead of mother, and the introduction of “cisgender” redefine womanhood to accommodate trans identities. The widespread adoption of preferred pronouns and the stigmatization of “deadnaming” illustrate the coercive nature of this movement. Compliance is not merely encouraged but enforced, with nonconformity often leading to social ostracization, professional repercussions, or outright censorship.

Clara Sorrenti, a prominent online trans activist, exemplifies this form of cultural domination with statements such as:

Being a trans woman isn’t about trying to imitate women. It’s about trying to be better than women.

This assertion suggests a hierarchical restructuring of womanhood, where trans women position themselves not as equals, but as superior to biological women. This ideology reflects a redefinition of gender that elevates trans women as an “evolved” or “improved” version of womanhood, rather than as a marginalized identity seeking inclusion.

This perspective is not isolated. Other prominent trans activists have echoed similar sentiments. For example, trans activist Veronica Ivy (formerly known as Rachel McKinnon), a trans woman and competitive cyclist, has argued that trans women should not have to make any concessions in women’s sports, stating:

Trans women are women. We are female. We belong in women’s spaces. And the science is on our side.

Similarly, trans advocate Zinnia Jones has stated:

Cis women don’t own womanhood. It’s not some exclusive club.

Trans activist and author Juno Dawson also aims to undermine societal norms and institutions based on feelings rather than facts with the following:

No panel, no scientist, no politician, not the WHO, no one can tell me – or you – how it feels to be male or female.

These statements reveal an emerging pattern: the portrayal of biological womanhood as an outdated construct that needs to be redefined—or even replaced—by trans identities. Rather than advocating for coexistence, these perspectives suggest a framework in which trans women assume a dominant position over biological women, a dynamic strikingly reminiscent of colonial practices.

Again, historically, colonization has involved the dominant group not only occupying spaces but also dictating new norms, erasing previous cultural definitions, and enforcing a revised hierarchy that benefits the colonizing force. Similarly, the rhetoric from some trans activists promotes a version of womanhood in which biological women must yield their historical identity, language, and spaces to accommodate a restructured gender paradigm—one in which their lived experiences are increasingly marginalized.

3. Resistance and Conflict

Throughout history, colonial encounters have been met with resistance from the occupied group, only to be returned with suppression from the colonizers. The contemporary conflict over gender ideology follows a similar pattern. Gender-critical feminists and radical feminists push back against what they see as the erasure of biological womanhood, only to face aggressive suppression from transgender activists and their allies.

Dissenters of any degree are dismissed out of hand and swiftly labeled “transphobic,” a term wielded not as a means of engagement but as a tool for silencing opposition before discussions can even take place. Social media platforms and institutions have become enforcers of this suppression, penalizing those who question trans ideology. They face deplatforming, job loss, social ostracization, and in some cases, legal action. This mirrors historical colonial strategies, where resistance was systematically repressed to maintain dominance over the narrative and the occupied group’s identity.

A key factor in this conflict is the moral righteousness felt by the colonizing party. Colonial expansions have historically been justified by a sense of divine or ideological inevitability. Manifest Destiny, the 19th-century doctrine that framed the American expansion westward as both a duty and a right, provides a clear historical parallel. Settlers believed they were destined to conquer and civilize the land, viewing their struggles—overcoming hazardous terrain, harsh climates, and indigenous resistance—as proof of their righteousness. Similarly, the trans movement positions itself as fighting a historic battle against oppression, where every obstacle—legal setbacks, public criticism, or refusal to accommodate—is reframed as validation of their cause. Opposition is not seen as a reason to reconsider their approach but as evidence of a grand struggle, casting critics as reactionaries rather than as legitimate voices in the debate.

Complicating matters further is the role of biological women who actively champion transgender ideology, often at the direct expense of their own sex-based rights. These women, pejoratively referred to as “handmaidens,” resemble historical examples of indigenous people who, whether out of coercion, social pressure, or ideological alignment, allied themselves with colonizers against their own communities. Their inherent agreeableness—an evolutionary and social trait that encourages cooperation—may partially explain why many women find themselves advocating for policies that erode their own spaces, sports, and legal protections. By acting as intermediaries, they lend legitimacy to a movement that ultimately seeks to redefine and replace the very category of womanhood itself.

Sue Bird, Megan Rapinoe Among 40 Athletes to Sign Letter Opposing Federal Anti-Trans Sports Ban is an example of biological women effectively signing away their rights under misguided altruistic beliefs. The letter they penned reads, in part:

Our deepest hope is that transgender and intersex kids will never have to feel the isolation, exclusion and othering that H.R. 734 is seeking to enshrine into law.

This paradox—women defending a movement that systematically undermines their own rights—only deepens the conflict. It is not simply a battle between opposing ideological camps, but a broader cultural struggle over identity, power, and the recurrence of historical patterns of colonization in an unexpected and insidious form.

4. Institutionalization

Legal systems now actively reinforce trans ideology, often at the direct expense of women’s sex-based rights. Federal, state, and local laws continue to expand protections for trans individuals, frequently prioritizing gender identity over long-established safeguards for biological women. The legal industry has seen a surge in attorneys and advocacy groups dedicated specifically to LGBTQ+ issues, further entrenching this shift.

Meanwhile, workplaces have revised policies to accommodate gender identity, often overriding biological distinctions. Legacy media outlets consistently center trans representation, while social media platforms amplify trans voices, ensuring their visibility and validation. Corporate brands integrate trans identities into marketing campaigns, reinforcing their cultural influence.

Religious institutions, particularly within Christianity, have also begun integrating trans ideology into their teachings and practices. Progressive denominations openly affirm transgender identities, with some churches performing name-change ceremonies akin to baptisms, recognizing a transition as a sacred transformation. Clergy members now include pronouns in their titles, and seminaries have adjusted curricula to align with gender-inclusive theology. In some cases, entire congregations have split over the issue, as traditionalists resist what they see as a fundamental departure from biblical teachings on sex and gender.

Additionally, faith-based organizations and charities, once rooted in sex-specific missions—such as women’s shelters or pastoral counseling—are now under pressure to adopt gender-neutral policies. The shift reflects broader societal trends, where even institutions that historically upheld rigid definitions of manhood and womanhood now embrace fluidity, often in the name of compassion and inclusivity. However, this has not occurred without controversy, as many Christians view this shift as an ideological encroachment rather than a genuine theological development.

Their flag is planted in every private residence, corporate building, house of worship, educational institution, and even prominently at the White House, signaling that yet another ideological territory has been claimed. It is not merely about visibility; it is about establishing dominance within cultural, political, and institutional spaces. The once-simple introduction, “My name is…,” now often comes with the obligatory addition of “My pronouns are…,” subtly enforcing compliance even among those who have no vested interest in the matter. Cisgender individuals and otherwise uninvolved parties find themselves gently—yet persistently—compelled to adopt this linguistic shift, lest they be perceived as unsupportive or, worse, bigoted. What was once a niche identifier has now been woven into the fabric of everyday interactions, creating an unspoken expectation that participation is not optional but required.

Collectively, these changes have reshaped the social and political landscape, cementing trans ideology as a dominant force in the cultural zeitgeist.

At the same time, the perceived age of gender awareness has steadily decreased, with some claiming to have known they were trans “in the womb.” For instance, Jazz Jennings, one of the most publicized trans figures, has often stated that she recognized her identity as early as toddlerhood. Such narratives, reinforced by online spaces like Discord and Reddit, have contributed to a push for minors to transition medically—often without parental consent. This mirrors the colonial strategy of divide and rule, where external forces drive a wedge between individuals and their families to secure ideological allegiance. States like California have adopted policies that allow minors to transition without parental notification, further eroding parental rights and ensuring that trans activism maintains generational longevity.

The Digital Age and the Art of Strategic Co-Opting

Before moving on, it is crucial to recognize the rapid acceleration and intensity of this ideology in recent years. Though the trans community often claims their existence spans all of human history, the first recorded cases of gender reassignment surgery only emerged in the mid-20th century. In the United States, Christine Jorgensen (1926–1989) was the first documented recipient of such a procedure. Similarly, in the UK, Michael Dillon (1915–1962) became the first person in the world to transition from female to male through both hormones and surgery, followed by Roberta Cowell (1918–2011) and April Ashley (1935–2021). When applying a clear and reasonable scope—excluding transvestites, drag performers, or historical figures retroactively labeled as trans—it becomes evident that this is a modern phenomenon. Yet despite its relative newness, the trans movement has entrenched itself with remarkable speed and conviction, propelled by two primary forces.

First, the digital age has enabled an unprecedented level of ideological proliferation. With a smartphone and an Internet connection, individuals can access global networks instantaneously, forming communities that transcend geographical boundaries. While this connectivity fulfills an innate human need for belonging, it also accelerates the spread of radical ideas. Online forums, social media platforms, and digital activism have created a rapid feedback loop of reinforcement, validation, and mobilization—bypassing traditional cultural gatekeeping and societal debate. As a result, trans ideology has expanded at an unparalleled pace, cementing itself as an unquestionable social doctrine in record time.

Second, the trans movement has successfully “drafted” behind more established civil rights struggles, particularly those centered on race and sexual orientation. In racing terms, drafting—also known as slipstreaming—occurs when a car follows closely behind another to reduce drag and gain speed. The trans movement capitalized on the momentum of existing social justice efforts, only to later “slingshot” ahead, surpassing them in both prominence and urgency.

A striking example of this occurred during the global Black Lives Matter demonstrations. While the primary focus was racial justice, trans activists strategically intertwined their grievances with the movement’s core message. This deliberate conflation led individuals at the intersection of these identities to incorporate trans issues into their advocacy, reinforcing the notion that criticism of one aspect (such as race) was inherently an attack on another (such as gender identity). This maneuver solidified the concept of intersectionality, making trans issues nearly inseparable from broader civil rights discussions. By aligning with historically marginalized groups, trans activists leveraged the moral authority of these movements, making any dissent or criticism of trans ideology tantamount to racism or homophobia.

Ultimately, the trans movement’s rapid entrenchment has been driven by two primary factors: the unparalleled ease of global collectivism enabled by the Internet and the strategic leveraging of existing minority and LGBTQ+ struggles to gain cultural and political dominance.

On a related note, this same mechanism has also contributed to the proliferation of gender identities beyond the traditional transgender binary, giving rise to an expansive and often nebulous gender spectrum doctrine. Identities beyond the “T” in LGBTQ+—frequently lumped into the all-encompassing “+”—serve as both a smokescreen and a tool for ideological expansion. The enumeration of genders, sometimes extending to 72 or more, is not merely an assertion of identity fluidity but a calculated effort to destabilize established definitions of sex and gender. By making these concepts increasingly fluid and subjective, opposition is reframed as outdated, exclusionary, or even oppressive, ensuring that the conversation is dictated entirely on trans activists’ terms.

Likewise, intersex individuals have found themselves drawn into the trans movement, often without their consent or agreement. Because they are born with atypical sex characteristics, trans activists frequently cite intersex people as “proof” that biological sex is not binary. However, many intersex individuals reject this co-opting of their existence, arguing that their medical conditions are being weaponized to serve an unrelated ideological cause. Unlike transgender individuals, who assert an identity at odds with their biological sex, intersex people do not choose their condition, nor do most of them identify as trans. In fact, many intersex advocacy groups emphasize the importance of recognizing biological realities and reject the idea that their existence invalidates the male-female binary—pointing out that intersex conditions are disorders of sexual development (DSDs), not proof that sex is a spectrum. Despite this, their narratives are often silenced or ignored, as acknowledging their dissent would undermine the movement’s claims. Thus, intersex individuals have become unintentional participants in a cause many want no part of, caught in the ideological crossfire between science and activism.

The Appropriation of Womanhood

Cultural appropriation occurs when one group adopts, redefines, and often distorts the identity markers, symbols, or practices of another, typically in a way that erases their original meaning or significance. In the context of gender ideology, trans women’s adoption and redefinition of the category of “woman” exemplify this process. Historically, womanhood has been rooted in biological realities and social experiences unique to females—menstruation, pregnancy, menopause, and the lifelong socialization that comes with being born and raised as a girl in society. Trans ideology, however, reframes womanhood as an identity one can assume, reinforcing the belief that gender is a mere social construct detached from biology.

This phenomenon can be understood through the concept of skinwalking, a term originally derived from Navajo folklore describing entities that take on the form of another being, often as an act of deception or usurpation. In modern cultural discourse, skinwalking refers to individuals who mimic or assume the identity of another group in a way that is often superficial or performative. Many trans women, particularly middle-aged or elderly men who transition later in life, engage in a form of ideological skinwalking—claiming womanhood without ever having lived as biological females.

Data from the KFF/Washington Post Trans Survey indicates that nearly half (46%) of transgender adults in the U.S. are aged 35 and older, meaning a significant portion of those identifying as women have spent the majority of their lives as men—often as husbands and fathers, benefitting from male privilege, professional opportunities, and social status. Some of these individuals, after decades of presenting and operating in the world as men, transition and expect immediate recognition as women, despite lacking the lived experience of biological females. The subreddit r/TransLater provides a revealing glimpse into this trend, where men—many of whom have spent their adult lives in heterosexual marriages—suddenly abandon their previous identity to adopt a stylized, and at times, fetishized version of womanhood.

This redefinition of womanhood, often reduced to aesthetics, performance, and self-perception, disregards the lived realities of biological females and appropriates their identity in a manner reminiscent of colonial cultural erasure. Just as historical colonizers rewrote indigenous histories and traditions to suit their own narratives, trans ideology reconstructs womanhood in a way that prioritizes male experience—effectively stripping women of the ability to define their own category.

What emerges from this ideological shift is not a seamless integration into female identity, but an exaggerated, often hyper-feminized caricature of it. Many of the most visible trans women embody a theatrical and highly sexualized version of femininity—excessively high heels, overtly provocative clothing, exaggerated speech patterns, and mannerisms that seem more inspired by drag performance or pornography than by the actual experiences of women. Rather than challenging gender norms, this version of womanhood reinforces the most regressive and objectified aspects of female identity, distorting them into a grotesque imitation that has little resemblance to the reality of being a woman.

This form of appropriation is not merely about inclusion or self-identification—it is a fundamental redefinition of womanhood by individuals who, for most of their lives, were never subject to its struggles, expectations, or biological realities. By centering the male perception of what it means to be a woman, trans ideology does not just seek space within female identity—it seeks to reshape and dominate it, turning womanhood into something that can be claimed, performed, and rewritten at will.

Devastation In The Wake

So l’m married to a cis woman and I have kids. I know most of my life l’ve dealt with some dysphoria and identity on my gender. More so in the last 3 years. Last year I began hormones but would quit off and on through the year due to being afraid. I have now switched to injections and been on them for a solid 3 months. I love my wife and kids. My wife and I have had some communication issues and I finally came out to her about what I’ve been dealing with for years and how I feel. She has told me that if I continue my transition that it’s over between her and I and she will try for full custody of the kids. She would only want me to have supervised visitation and if she brought them over and I was presenting as a female she would turn right around and leave. She said “ I won’t put them through the mental issues you would give them.” “It’s f’d up.” This has been an extreme struggle that has been extremely difficult and painful. I love my kids to death. I would never hurt them ever nor have I. She said she would fight for me if I fight and just put everything in the past. 😭😭😭

The above post comes from a Reddit user in r/TransLater. The poster finds themselves at a crossroads, mourning the life they feel they cannot have due to their partner’s refusal to support their transition; the key element that has become the central obstacle to their envisioned future.

The comment section is overwhelmingly supportive, with active engagement, upvotes, and encouragement pouring in. Strangers who know neither the original poster nor their partner—nor the full circumstances of their relationship—immediately take sides. For all anyone knows, the poster could be abusive, manipulative, or putting their partner through a tumultuous and emotionally devastating situation. None of that matters. What does matter is that another “trans sister” is awakening, and that awakening is being threatened by an unsympathetic, transphobic spouse. The narrative is set, and the community mobilizes accordingly.

I’m so sorry to hear that …. Sounds like your wife has some strong transphobic attitudes.

That’s not unconditional love.

Lawyer up…

Gross. I’m so so sorry she’s acting like this. REMEMBER. She’s the problem. Not you. You are being you. You didn’t choose this. She is actively choosing to be a jerk.

From my pov she is the problematic parent who should he supervised…

What a bićh. I’m so sorry she is like that.

Your wife is a monster

The responses were not cherry-picked to create a skewed impression—this was simply what was observed in a casual scroll. The dynamic is clear: unwavering validation for the trans individual and vilification of anyone perceived as standing in their way. There is no room for complexity, no consideration for the wife’s pain, and no acknowledgment that support for transition is not an obligation, but a personal choice.

Thus, it would be negligent not to address the profound collateral damage left in the wake of many male-to-female transitions. Society has largely failed to consider the financial, emotional, and psychological toll this phenomenon has had on families—particularly wives and children. Many of these individuals were husbands and fathers, often the sole breadwinners of their households. Their pursuit of womanhood, however, frequently comes at an immense cost to those who depend on them, leaving their families to navigate an unexpected and deeply disorienting upheaval.

For children, the transition of a father into a female identity forces them to grapple with concepts well beyond their developmental scope. A young mind must suddenly reconcile the idea that the man they once called “Dad” is now “Mom”—or, in some cases, reject the term altogether in favor of a name or pronoun that feels foreign. The resulting cognitive dissonance places a significant mental burden on children, who are expected not only to accept this drastic shift but to affirm it, often at the expense of their own confusion or distress.

For the wives left behind—many of whom refer to themselves as “Trans Widows”—the experience is one of profound betrayal and isolation. Unlike the experience of a closeted gay husband coming out, which centers on sexual orientation rather than identity, this shift is a complete erasure of the life they built together. Many recount the gradual realization, in hindsight, that their husbands displayed certain behaviors—an affinity for women’s clothing, mannerisms, or an unusual fixation on their wife’s appearance—but were never given the full truth until it was too late. The social expectation is that these women must not only accept the transition without resistance but also celebrate it, regardless of the toll it takes on their own emotional and psychological well-being.

A stark example of this dynamic is Kris Tyson, formerly known as Chris Tyson, a prominent online figure best known for appearing in MrBeast’s videos. Kris, who was married with a young son, began a public gender transition in 2023. Despite leaving behind a wife and child—a choice that, under nearly any other circumstance, would have been met with widespread condemnation—Kris was overwhelmingly celebrated by mainstream media and progressive circles. The narrative framed Kris’s transition as an act of bravery, entirely dismissing the impact on the family left behind. The ex-wife, once an integral part of Kris’s public persona, was swiftly forgotten, her pain and upheaval rendered invisible in favor of the celebratory storyline of self-actualization.

Adding to the devastation is the reality that, for many of these women, their husband’s transition presents an impossible dilemma: if he does not leave the marriage entirely, she is faced with the prospect of staying in the relationship with someone who, until recently, was her loving husband and partner. Many of these women are heterosexual and did not enter their marriages with the expectation that they would one day be romantically or sexually involved with another woman—much less a male-bodied person insisting on being recognized as female. The expectation that they should suddenly reframe their sexual orientation to accommodate their husband’s new identity is an unspoken but deeply unsettling consequence of these transitions. While some women choose to stay, either out of obligation, denial, or financial dependency, others feel coerced into accepting a reality they never agreed to—becoming, in essence, unwilling participants in an unintentional same-sex relationship.

This pattern further underscores the persistence of male supremacy within gender ideology. Women’s suffering—whether in the form of abandoned families, erased identities, or dismissed emotional trauma—is treated as secondary to the validation and comfort of trans women. The expectation that wives and children must bear the emotional and financial consequences of a husband and father’s transition without question demonstrates a broader cultural apathy toward women’s well-being. Their distress is trivialized, their resistance condemned, and their losses ignored—all in the service of affirming an individual’s gender identity.

The Unresolvable Conflict: A Zero-Sum Game?

Before concluding, it would be prudent to pose the question: “Who stands to benefit most from society’s growing embrace of transgender identity?” The answer, specifically when studying colonization through the Age of Exploration (15th–20th centuries CE) becomes not only unsurprising, but in fact on-brand.

The trans community is diverse, encompassing individuals from various racial and cultural backgrounds. However, according to statistics provided by KFF 56% of trans adults are White (compared to Black (13%) Hispanic (18%) or Other (10%)). Among this demographic, 49% (the highest) use she/her pronouns. Unless this group also consists of biological women (thereby undermining the entire point of being trans) it is reasonable to conclude that these are biological men. Additionally, including the contingency of nonbinary individuals (48%⁷) the potential of more biological males in this group rises significantly.

That said, it appears that the most criticized group in the modern era⁸ has seemingly found a “life hack”—transitioning into one of the most venerated, protected, and idealized groups. This raises critical questions about whether this shift is an organic social evolution or a calculated transformation.

What Does a Just Resolution Look Like?

A just resolution would require a return to common-sense boundaries—one that respects the right of trans individuals to exist without redefining or encroaching upon womanhood. This would include:

• Recognizing trans women as a distinct category without absorbing or erasing biological womanhood.

• Restoring female-only spaces based on biological sex.

• Allowing open discourse without fear of social or legal reprisal.

However, as long as trans activism continues expanding its ideological reach—reshaping language, spaces, and institutions—resistance will persist. Just as indigenous populations historically fought against colonization, gender-critical feminists and women’s rights advocates will continue pushing back against what they see as the erasure of womanhood. Whether this conflict resolves peacefully or escalates further depends on whether society acknowledges these concerns or continues suppressing them in the name of ideological conformity.

Historically, colonization has ended in one of two ways:

1. The colonizers integrate into the existing society—a path transgender activists have shown little interest in pursuing.

2. The indigenous population concedes and accepts subjugation—an outcome gender-critical feminists refuse to accept.

Thus, if transgender activism functions as a form of colonization, then coexistence with gender-critical feminists appears unlikely. There is no clear middle ground. The fundamental divide remains: one side asserts that womanhood is rooted in biology, while the other insists it is an identity construct. These perspectives are inherently incompatible—resolution will require one side to concede.

Conclusion

It bears repeating: not all trans individuals seek validation through coercion or force. Many transition quietly, without demanding societal upheaval or the erasure of biological reality. They are our brothers, sisters, sons, daughters, best friends, cousins, nieces, and nephews—people grappling with a mental anguish so profound that transitioning feels like their only escape. Their suffering is real, and their search for relief is deeply human.

Yet, there is no reality in which these individuals can simply exist without an ideological wave crashing ahead of them, reshaping society in its wake. Their struggle is entangled in the utopian paradox: If ‘X’ were to happen, the world would be a better place. This idea—no matter the cause—has never withstood the test of reality. Trans activists echo this same flawed premise: If we were simply allowed to transition, the world would be a better place.⁹ But the evidence suggests otherwise.

Beyond the well-documented struggles of depression, persistent dysmorphia, and the oft-ignored regret among some who transition, we have also witnessed a troubling rise in predation from trans women—often targeting the very people societies have fought wars to protect. In response, the number of trans men has surged, many of whom seek refuge from the upheaval they once supported. Now, after more than a decade and a half of this social experiment playing out on an unprecedented scale, the results speak for themselves.

Society—whether it wishes to or not—finds itself in the midst of a reckoning. But this is not a battle over land, resources, or sovereignty. It is a war over meaning itself—a conflict not of material things, but of principalities.

1. However, the likelihood of physical violence remains low to nonexistent—unless a testosterone-fueled trans man deliberately seeks out confrontation.

2. Information found here: https://le.utah.gov/interim/2024/pdf/00000308.pdf

3. This was later revised in their tenets, altering the language and conditions to validate pre-op trans women and further redefining the distinction between sex and gender—framing the concept of a “girl dick” as separate from traditional understandings of male anatomy.

4. Who tangentially identifies as female in no way but gender markers on legal documents. By his own admission, Merager—who also uses he/him pronouns—has facial hair, a penis, no breasts, does not speak with a feminine affect, and makes no effort to present as female, whether through makeup, clothing, or mannerisms. Furthermore, he engages in heterosexual relationships, only began identifying as trans in 2017 at the age of 48, and presumably does not take hormone replacement therapy (HRT), though this has not been confirmed.

5. Herman, J.L., Flores, A.R., & O’Neill, K.K. (2022). Transgender lesbian, gay, and bisexual people in the U.S. Williams Institute, UCLA School of Law. Retrieved from https://williamsinstitute.law.ucla.edu

6. This is the tamest of rebuttals, however a compendium of the most aggressive, violent, and vile responses exists.

7. The survey notes that respondents could select multiple pronouns so percentages do not sum to 100.

8. The answer of which, to a keen observer, was given away at the beginning of this essay.

9. Steven Joseph Hayes (now Linda Mai Lee) offers this sentiment. Stating that “had Lee accepted herself earlier, Hawke-Petit and her daughters may still be alive.” Hayes is responsible for the “Cheshire Murders” on July 23, 2007 which shocked the country due to its brutality and depravity.