(Turek, 2016). Thus, the claim that there are an infinitely larger number of cisgender people corroborates the position that the supposed “costs” regarding the security of cisgender women would be, to the same extent, much greater than the “costs” regarding the security of transgender women. However, the considerations, for example, of the Federal Public Ministry of Brazil (Ministério Público Federal, 2015) provide universal constitutional guarantees, that is, arguments based on the quality of the person and not on the number of people.
França et al., 2019). Such discussion also concerns a reactionary wave that marks the current political debate in Brazil, its electoral platforms and the evangelical groups in the national congress, which have a position regarding what “already existed without people realizing it. ” To talk about it means that processes that cross language and history, such as nominations, designations, activism and theoretical productions, videos, poetics and aesthetics, among others, disturb the meanings already established on the issue. For the United States Department of Labor Occupational Safety Health Administration (2015, p.
The statement assumes that the use of restrooms by trans people according to their gender identities implies an “obvious social cost” and implies that the supposed psychological benefits for trans individuals would not outweigh “obvious social costs” (in this position, risks regarding security or privacy violation) of a trans-inclusive policy. Transgender gender identities are qualified as “conflicting. ”Assuming that the “costs” that transgender women would suffer are preferable to those that cisgender women would suffer, we can consider the functioning of a valuation scale in which the protection of the dignity of cisgender women is ahead of transgender women. This cost-benefit calculation projects onto trans people an idea of second-class citizens (Beauchamp, 2019, p.
” The most humiliating episode in Spinelli's life takes place at the entrance of a “Women's” restroom, as the door sign indicated. And we know that crossing that door, or rather, crossing that border, says much more about the subject's relationship with desire—by a psychoanalytic (Allouch, 2010) perspective—and the subject's relationship with a naming process, which is part of a repeated norm (Butler, 1993/2013, p. 161), than a biological, anatomical, or genetic data. The bathroom is part of the exclusion operation of cities and, as Preciado (2018) points out, it is necessary to think of the historicity of the public bathroom as a bourgeois institution responsible the management of bodily waste, especially from the nineteenth century onwards, which emerges in accordance with conjugal and domestic codes crossed by the spatial division of gender, the normalization of heterosexuality6 and the pathologization of homosexuality: “[…] In the twentieth century, bathrooms became authentic public inspection cells, in which the adequacy of each body with the current codes of masculinity and femininity is evaluated7” It is as if an unwritten law authorizes people going to the bathroom to inspect the bodies of those who choose to cross the border that separates the inside and the outside (of the door and of gender).
Thus, the idea that it is necessary for individuals to use bathrooms according to the gender assigned to them at birth to ensure safety in these spaces is inconsistent and disproportionate. In this sense, Davis (2018, p. 206–207) makes the following questions:The assumption that sex-segregated public bathrooms protect women from physical assault is flawed in two ways. First, sex-segregated restrooms only serve as a barrier to physical assault if one's attacker is of the opposite sex. Secondly, if someone is already willing to break laws to commit criminal assault, it is likely that the person will break another law to enter a women's restroom with little or no hesitation.
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Under this specular game, there is a tension that cannot be resolved, since it is to be assumed that the same man who protects women with whom he has family ties represents a potential danger for other women with whom he does not have those ties. This process culminates in the defense of trans-exclusionary bathroom laws, under the supposed evidence that each and every woman is vulnerable to the attacks of each and every man and needs to be protected (sustained perception under the equivocal universalization of the expectation that every woman has a family or personal relationship with a man, or that every woman should have a relationship with a man to ensure her protection). Another argument used to support trans-exclusionary positions concerns the number of people:Are we to risk the safety of millions of women and children in public restrooms because an extremely small number of people are experiencing a mismatch between their psychology and their biology? Good public policy does not risk the physical safety of women and children because an extreme few have a preference for a different bathroom.
d. ) points out, hostility toward transgender people, particularly regarding the use of public bathrooms, inhibits not only the use of the bathroom itself, but also the presence and circulation of trans people in several other spaces, including schools, work, and leisure areas. The journalist also points out that failing to go to the bathroom when necessary is one of the risk factors for urinary tract infection, which can affect the bladder, ureters, urethra, and kidneys. The lack of safe access to bathrooms by transgender people is also associated with mental health problems, conditions related to stress, and increased levels of suicidal thoughts and behavior (Herman, 2013).
This discrepancy does not seem to us to be fortuitous, since it indicates the presence of an ambivalence in the speeches that defend the prohibition of the use of the feminine bathroom by transgender women or that conceive the access of transgender women to the feminine bathrooms as a risk factor for security.
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In the hegemonic imaginary, men are conceived as potential protectors of vulnerable people with whom they have personal ties; and a potential source of sexual threat to other people, notably other women (Schilt and Westbrook, 2015, p. 31). According to Blumell et al. (2019, p. 383) the protection of cisgender women in the context of using the women's bathroom is seen as dependent on certain conditions, including:(a) The defender has a personal relationship with the woman (wife or daughter), which situates her welfare within her importance to an individual man; (b) the threatening man is seen as non-normative, deviant, and uncontrollable, in perpetuation of the stranger danger rape myth (Weiss, 2009); and (c) the woman being protected is cisgender, monogamous, and heterosexual, revealing an implicit assumption that “good” women who have men to protect them will not be raped.
Transwomen, by contrast, were not seen as needing protection because of their deviance and presumably masculine strength. By basing trans-exclusionary positions on individual references that guide the family and/or personal ties, we observe a universalization effect from this male point of view regarding the ideas of protection, vulnerability, and danger. That is, successive precepts and notions from one individual evolve (which, in this case, coincides with the male position that maintains concrete ties with a specific daughter, wife, mother, or sister) to the production of a universal subject, operating an erasure of the preceding concrete situation, which would then start to think through concepts and abstractions (capable, therefore, of creating laws).
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Certain women's and children's bodies will more readily signal vulnerability, a point that public bathrooms themselves underscore, since the history of bathroom segregation rests largely on the protection of white women. In this direction, another relevant aspect to the scale concerns the family and/or personal connection of a woman with a man. This is justified because of the roles attributed to women as mothers, daughters, sisters, and wives in speeches of men who believe they need to protect them from the supposed dangers resulting from trans-inclusive bathroom laws.
This operation is named precisely by Pêcheux (1975/2009, p. 117) as the empirical-subjectivist continuist myth. For the author, this myth is based on the identification process: “if I were where you/he/x are, I would see and think what you/he/x see and think” (Pêcheux, 1975/2009, p. 118). In this case, we move from the need to protect the daughters, wives, mothers or sisters of an individual subject to the need to protect the daughters, wives, mothers or sisters of other men to any and all women.
Rios and Resadori (2015, p. 200) cite judicial cases (until 2014; Brasil, 2014) of Brazilian trans or transvestite women who were prevented from using public female restrooms and had their indemnity lawsuits denied by the State due to the understanding that they would not have suffered discrimination, embarrassment, psychological, or moral harassment. This understanding, however, is based on the premise that transgender and transvestite women are “in fact” men, and therefore could not denounce the impediment to accessing the women's bathroom as discrimination. On the other hand, transsexual and transvestite women have also won victories in their claims for moral damages due to the restriction of using women's bathroom, showing that these decisions still diverge in the Brazilian courts. The Brazilian Supreme Court (STF) recognized in 2014 that the use of bathroom by transgender people is a general repercussion thesis resulting from the Extraordinary Appeal (Recurso Extraordinário—RE) (845779), which, in turn, seeks to reform the Court of Justice of Santa Catarina (2012) decision that had dismissed an indemnity lawsuit for moral damages to a transgender woman that was forbidden to enter a female bathroom in a shopping center and who, shaken by what happened, ended up urinating in her own clothes, in front of everyone there (Rios and Resadori, 2015, p.
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