So I am in the middle of a document co-authored by Stephen Whittle. I took a little detour to have a look at Whittle on YouTube.
Here are a few clips. This one surprised me. Whittle recalls being heckled by Butch Lesbians and is asked about their role.

Well worth watching this to see how he understood Butch Dykes. Basically described as unable to receive sexual pleasure and this was not for Stephen. A strange position for someone in the LGBT community to take.
Whittle is well aware that there has been a spike in natal girls referred to GIDs. Also the high % who are autistic. Thinks ASD is may be just a feature of being trans. See the age range for referrals is from 3 years old.
Some of us are concerned about co-morbid mental health issues. Gender Identity Ideologues have an answer for this. “Minority Stress”. It’s the social stigma that creates the mental health issues and transition is positioned as a potential “cure”
I suspect this slide is shown to draw a comparison to sartorial choices as a social signifier. Whittle also says lots of Butch lesbians used to tell him they would have transitioned if they were younger. Hence spike in natal females, to Whittle, could be more coming out.
To whittle female clothing isn’t neutral so girls may reject this if they are trans. Male clothing is apparently neutral so men can live with the conflict for longer. They desire the girls clothes though. This nicely sidesteps refs to autogynephilia & late transitioning males.
In this Whittle tell us that Julie Bindel is a friend. Whittle thinks abolishing Gender is a Trans project. Bindel thinks radical feminists are abolishing Gender. They disagree and she is respected.
Here’s a slide on what Whittle jokes was their “happy pill”. Testosterone. Note that this slide is about testosterone, or lack of, on a male not a female. So what abt impact on females? Or on males who no longer produce testosterone & take cross-sex hormones? SexNotGender.

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First thread of the year because I have time during MCO. As requested, a thread on the gods and spirits of Malay folk religion. Some are indigenous, some are of Indian origin, some have Islamic


Before I begin, it might be worth explaining the Malay conception of the spirit world. At its deepest level, Malay religious belief is animist. All living beings and even certain objects are said to have a soul. Natural phenomena are either controlled by or personified as spirits

Although these beings had to be respected, not all of them were powerful enough to be considered gods. Offerings would be made to the spirits that had greater influence on human life. Spells and incantations would invoke their


Two known examples of such elemental spirits that had god-like status are Raja Angin (king of the wind) and Mambang Tali Arus (spirit of river currents). There were undoubtedly many more which have been lost to time

Contact with ancient India brought the influence of Hinduism and Buddhism to SEA. What we now call Hinduism similarly developed in India out of native animism and the more formal Vedic tradition. This can be seen in the multitude of sacred animals and location-specific Hindu gods