I have reorganized the list by author and added topic tags; if you prefer a list by topic, have a look at my 2018 post.
On being trans in Middle Earth
After the wedding of Faramir and Éowyn, when they had cleansed Ithilien of its hurts, and the land was fair and green once more, Éowyn and Faramir went to the hidden cave behind the waterfall which Faramir had used in the War of the Ring.
And Éowyn bethought her of the time when she had ridden as Dernhelm, and slain the lord of the Nazgûl.
Many people seem to assume that nonbinary means that someone looks androgynous or even slightly masculine-presenting. It’s a bit more complicated than that. Then there’s the people who think it’s all nonsense, which is pretty depressing.
Happy Transgender Day of Visibility to all transgender, nonbinary, genderfluid, and genderqueer people.
Do deities have gender? What about sexual characteristics? As non-physical (and some might say, metaphorical) beings, they can manifest in whatever form they want.
Ritual roles are often allocated according to gender, but this doesn’t need to be the case. Allocating roles by gender seems a lazy shorthand for the archetypes you want the ritual role to express. There are so many different archetypes, and not all of them are gender-specific. How about if we allocated ritual roles according to the archetype they are intended to embody, or the skills that are needed for the task at hand?
My preferred metaphor for gender is a scatterplot (not a spectrum). If one’s assigned gender is at point (a,b) but one’s actual gender is at point (q,r) then one needs to change to match one’s actual gender. If one’s actual gender is at point (c,d) it’s quite near one’s assigned gender, so the person is cisgender.
If we model gender as a spectrum, it suggests that male and female are at opposite ends of the spectrum, and supports the gender binary, hence positioning genderqueer, nonbinary, and gender fluid people somewhere on that spectrum, whereas they might be outside it. A line is a one-dimensional model. We have more dimensions available to us than that.
Perhaps we could reimagine gender as a landscape. The mountains of the Fierce Femmes. Little Cisgender on the Wold. The village of Enby. The river of Genderfluid. Much Genderqueer in the Marsh. The valley of the Otters, near Bear Forest.
Sex is assigned according to seven different biological characteristics, which can and do vary considerably. Intersex children are assigned a sex depending on how closely these seven characteristics match male or female. A lot of people have six out of seven matching a particular sex, or five out of seven. A lot of people never find out that they have less than seven matching characteristics. However, this massively calls into question that there is such a thing as two distinct biological sexes.
Furthermore, why do we attach so much importance to sex (clearly a social construct) that we are prepared, as a society, to surgically modify babies?
Gender is how you feel on the inside. You can be non-binary, genderqueer, male, female, femme, butch, gender-fluid, etc.
It is a useful magical and intellectual exercise to examine each segment of your ritual structure, and ask yourself why you do it in the particular way that you do. Why do we sweep the circle, consecrate it with water, salt, and incense, cast it with a sword, and so on? What is the function and symbolism of each of these actions? Can they be improved – either in the sense of making them more magically effective, more reflective of reality, or more inclusive?
Wiccan ritual often uses the concepts of polarity and fertility to make magic and symbolism. These can be viewed in an exclusively heterocentric way, or in a more inclusive and diverse way. The reality of gender, sexuality, and magic suggests that the inclusive way is more reflective of the true complexity of human nature.