Even more: when intersex persons look for support in these groups and they meet these other persons who pretend being something they’re not, they end up alienated and walk away again.
In the case of the intersex movement, this could discourage activists and advocates, seeing how their claims are diluted in the sight of political goals of those who only use intersex for their own ends. Several times I’ve considered leaving advocacy and stop educating people about intersex and about our rights, because I’ve witnessed how some trans people who aren’t intersex hijack the speech, sometimes not even caring anymore if they’re deemed as intersex; worse, some “allies” entitle them with credibility and a space just because they’re “visible”, in the belief that visibility is the same than showing the face and showing up at every public LGBT forum.
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But my thoughts aren’t original (Daniela Truffer opinion is an example of it); our links to the LGBT movement is defined mainly because of the history of how the American intersex movement came to be in the 90s.
Of course, there are many intersex persons who identify themselves as queer, identities that suit themselves well on a personal level, but does that equal intersex to queer? On the other hand, in the survey to intersex persons that took place in Australia, published in 2016, 48% of the intersex persons reported that their sexual orientation was heterosexual (almost 1 in 2 persons); but that doesn’t equal intersex to heterosexual either.
It is not about them feeling comfortable with the idea of being intersex, as a defence mechanism or a mental justification that it is because of it that they’re trans: it’s about respecting the life experiences of intersex persons, and acknowledging the real goal of our movement: our human rights.
Little did Cheryl – who’d probably have had her own litigation team out in a flash if someone said anything similar about her – know that Lady C has had a long history of not being ‘lady like’.