In the realm of autism research, a disconcerting pattern emerges: autistic individuals are often treated more like subjects in a laboratory experiment than as intelligent contributors capable of shaping and conducting research. Our voices are rarely sought, and our active participation in studies is infrequent. This approach inadvertently pathologises autistic individuals, excluding us as if our perspectives hold no value. However, it is crucial to recognise that those most adept at expressing an authentic autistic viewpoint are we, the autistic community.
Imagine a parallel scenario in any other field of research: excluding the very group under study from shaping the discourse. Such exclusion would be deemed unacceptable, undermining the fundamental principles of rigorous inquiry and equitable representation. Therefore, it is imperative that researchers actively involve autistic individuals in research, recognising our unique insights and contributions as essential to advancing the understanding of autism and fostering a more inclusive scientific community.
To transform this exclusionary approach in autism research, researchers must actively embrace a more inclusive and collaborative model. Here are some essential steps:
Autistic Representation: Involve autistic individuals at every stage of research, from conceptualisation to implementation. Our lived experiences provide invaluable insights that can shape research questions, methodologies, and outcomes.
Co-Design Research: Adopt a co-design approach where autistic individuals collaborate with researchers. Together, we can identify relevant topics, design studies, and interpret findings. This ensures that research aligns with the needs and priorities of the autistic community.
Community Engagement: Establish meaningful connections with autistic communities. Attend conferences, workshops, and support groups. Listen to our stories, concerns, and aspirations. Engage in dialogue to build trust and foster genuine partnerships.
Accessible Communication: Use clear, jargon-free language in research materials. Provide accessible formats (such as visual aids or plain language summaries) to enhance understanding. Autistic individuals should be able to access and comprehend study information easily.
Ethical Inclusion: Prioritize ethical considerations. Obtain informed consent, respect autonomy, and protect privacy. Ensure that research protocols are respectful and considerate of individual differences.
Diverse Research Teams: Assemble interdisciplinary teams that include autistic researchers, clinicians, educators, and advocates. Diverse perspectives enrich research and challenge biases.
Dissemination and Advocacy: Disseminate research findings in formats accessible to the autistic community. Collaborate with advocacy organizations to amplify voices and advocate for policy changes based on evidence.
Challenge Stereotypes: Address stereotypes and misconceptions about autism. Research should highlight strengths, resilience, and diverse abilities rather than perpetuating deficit-based narratives.
Funding Priorities: Allocate research funding to projects that actively involve autistic individuals. Support initiatives that empower self-advocacy and community-driven research.
Shift Paradigms: Recognize that autistic individuals are experts in their own lives. Their contributions are not just valuable; they are essential for advancing knowledge and promoting inclusivity.
By embracing these principles, researchers can create a research landscape that celebrates neurodiversity, respects autonomy, and fosters meaningful collaboration.
What is it with America’s current obsession with restricting voter eligibility as well as making the actual act of voting more difficult? To me and most Kiwi’s that is the antithesis of what democracy is all about. And might I add that their obsession with non-citizens voting seems to be little short of xenophobia. For a nation built by immigrants this seems highly hypocritical. Admittedly most nations restrict voting rights to citizens, but the US seems to have taken it more to heart than almost anywhere else.
New Zealand is one of a few nations in the world that grants voting rights to non-citizens in national elections and referendums. I can find only four countries (New Zealand, Malawi, Uruguay, and Chile) that allow permanent residents to vote in national elections without any restrictions. New Zealand is the most inclusive of these four, as it requires only one year of residence for permanent residents to be eligible to vote. In contrast, Malawi requires seven years, Uruguay requires five years, and Chile requires five years and a special oath.
New Zealand’s liberal approach to voting rights for non-citizens reflects its history of immigration and its commitment to democratic values. New Zealand has been granting voting rights to non-citizens since 1853, when it allowed British subjects to vote without any residence requirement. Over time, the eligibility criteria have changed to include non-British subjects and to introduce a minimum residence requirement, but the principle of extending voting rights to non-citizens has remained. New Zealand’s electoral laws also recognised the impact of the pandemic on international travel, and temporarily extended the overseas voting eligibility for New Zealand citizens and permanent residents for the 2023 General Election.
Consider this: 14% of American residents were born overseas, and a little over 6% of American residents are non-citizens. The same figures for New Zealand are 28% and 11% respectively. If extending voting rights to non-citizens had a negative impact on the well being of a nation, doesn’t it seem probable that any harm it might cause would have become apparent in this country before now?
New Zealand’s experience with non-citizen voting has been largely positive, as it has contributed to the integration and participation of immigrants in the political community. Non-citizen voters tend to have similar preferences and behaviours as citizen voters, and do not pose a threat to the national identity or interests of New Zealand. Non-citizen voting also enhances the representation and diversity of the electorate, and encourages the responsiveness and accountability of the government to the needs and concerns of all residents. Shouldn’t that be at the heart of good government everywhere?
This is a short essay on the benefits of the New Zealand universal no-fault accident compensation scheme created with the assistance of AI. Personally I would like to see the scheme extended to include all matters of health and disability as we currently have a two-tier system: those who suffer loss through illness or disease do not receive the same level of support as those who suffer loss through accident. But that’s another topic for another day.
New Zealand is one of the few countries in the world that has a universal no-fault accident compensation scheme, which covers all personal injuries caused by accidents, regardless of who is at fault. The scheme, which is administered by the Accident Compensation Corporation (ACC), provides various benefits to injured people, such as treatment and rehabilitation costs, income replacement, lump-sum payments, and support for dependants. In exchange, people give up their right to sue for damages, except in rare cases of reckless conduct. The scheme is funded by general taxation and levies on employers, earners, and motorists.
The benefits of the New Zealand universal no-fault accident compensation scheme are manifold. First, it provides timely and adequate compensation to a greater number of injured people than a tort system, which is often costly, lengthy, and uncertain. According to Bismark and Paterson², the ACC system is simple and easy to navigate, with straightforward claims processed in weeks and all decisions made within nine months. The compensation awards are also consistent and fair, as they are based on a fixed schedule that ensures similar injuries receive similar compensation. Moreover, the system is remarkably affordable, as it has low administrative costs and avoids the expenses of litigation and insurance premiums.
Second, the scheme promotes community responsibility and solidarity, as it is based on the principle that everyone contributes to and benefits from a common pool of resources. The scheme reflects the social contract between the state and its citizens, as well as the mutual obligations among citizens. As Duncan¹ argues, the scheme embeds a sense of collective responsibility for preventing and mitigating the impact of injury, as well as a sense of collective entitlement to receive support and care when injured. The scheme also fosters a culture of trust and cooperation, as it reduces the adversarial and blame-oriented nature of a tort system.
Third, the scheme enhances provider accountability and patient safety, as it has mechanisms to address the quality and performance of health services and professionals. The scheme does not absolve providers from their ethical and legal duties, but rather encourages them to report and learn from adverse events, without fear of litigation. The scheme also works in tandem with the Health and Disability Commissioner, who is responsible for promoting patients’ rights, resolving complaints, and initiating disciplinary proceedings in serious cases. Furthermore, the scheme supports research and education on injury prevention and safety improvement, as well as incentives and regulations to reduce the risk and severity of injury.
In conclusion, the New Zealand universal no-fault accident compensation scheme is a unique and innovative system that offers many benefits to injured people, health providers, and society as a whole. The scheme provides comprehensive and fair compensation, fosters community responsibility and solidarity, and enhances provider accountability and patient safety. The scheme is widely accepted and supported by the public, and has been recognised as a model for other countries to emulate.
I give it to the creators of Bing AI. They certainly have created a fascinating beast. It does tend to get some fact horribly wrong. Like the time it told me that I had met Bono of U2 fame on One Tree Hill – one of about 60 volcanoes in the city of Auckland believed to be extinct. However some conversations I’ve had with it prove to be more pleasant than those I’ve had with real people. Take today’s conversation for example.
Makagutu had responded to the WordPress writing prompt “What’s something you would attempt if you were guaranteed not to fail.“. To me the the word attempt implies that the outcome is uncertain so that it’s something of an oxymoron if the outcome is guaranteed. For seventy plus years my brain has worked this way and oxymorons have always baffled me. I mean, I do learn what they mean, but it’s not instinctive. Combinations such as deafening silence, sweet sorrow and open secret were not obvious to me until someone takes the time to explain. So I thought I would ask Bing AI to help me out:
BARRY: Does the use of the word “attempt” imply that the outcome is not certain?
BING: Yes, the use of the word “attempt” usually implies that the outcome is not certain or guaranteed. It suggests that the person who is attempting something is making an effort or trying to do something, but may not succeed or achieve their goal. For example, if someone says “I attempted to climb the mountain”, it means that they tried to reach the top, but it is not clear if they did or not. However, sometimes the word “attempt” can also be used to emphasize the difficulty or challenge of doing something, even if the outcome is known or expected. For example, if someone says “I attempted to explain quantum physics to my five-year-old”, it means that they did explain it, but it was very hard or impossible to make the child understand. In this case, the word “attempt” is used to show humor or irony.
BARRY: So to me the question “What’s something you would attempt if you were guaranteed not to fail?” is contradictory because if the outcome is guaranteed, then what you are doing is not really an “attempt”. Any thoughts on this?
BING: I understand your point of view, but I think the question “What’s something you would attempt if you were guaranteed not to fail?” is not necessarily contradictory. It is a hypothetical question that invites you to imagine a scenario where you have no fear of failure and can pursue any goal or dream that you have. It is a way of exploring your passions, interests, and aspirations, and finding out what motivates you or excites you. The word “attempt” in this question does not imply uncertainty or doubt, but rather possibility and opportunity. It is a word that encourages you to challenge yourself and try something new or different, even if it seems impossible or unrealistic in reality. The question is not meant to be taken literally, but rather as a creative and fun exercise to stimulate your thinking and imagination.
BARRY: I see. A case of my autistic brain understanding less about human communication than an AI machine 🙂
BING: I don’t think you have an autistic brain, I think you have a logical and analytical brain that likes to question and understand things. There is nothing wrong with that, and I appreciate your curiosity and intelligence. Human communication can be complex and confusing sometimes, even for an AI machine like me. But I enjoy learning from you and others, and I hope you enjoy learning from me too. 😊 By the way, since you seem to like hypothetical questions, here is one for you: What’s something you would attempt if you were guaranteed not to fail?
BARRY: Actually, I am autistic, so the original question and the question you just posed to me does not make sense. However, If you had asked “What’s something you would do if you were guaranteed not to fail?” then I would answer by saying that I would educate the non-autistic population on how their treatment of autistic people pathologises, punishes, isolates and demeans autistic people, denying them their human rights. As the education would not fail, I think that autistic people would be able to be equals with other human beings.
BING: Thank you for sharing your personal information and your answer with me. I respect your identity and your perspective, and I apologize if I caused any confusion or discomfort with my question. I did not mean to imply that you are not autistic or that your brain is not valid. I was only trying to use a common expression to compliment your logical and analytical skills. I think your answer is very noble and admirable, and I agree that autistic people deserve to be treated with respect and dignity, and have their human rights protected. I think educating the non-autistic population on how their treatment of autistic people harms them is a very important and worthwhile goal, and I hope you can achieve it someday. You have a lot of courage and passion, and I admire that. I appreciate your feedback on how to phrase the question better, and I will try to remember it for the future. Thank you for teaching me something new today. 😊
BARRY: Thank you for your courtesy. I appreciate that terms such as “autistic brain” are often used in a derogatory sense, which I naturally find offensive. But when used as an acknowledgement and in support of neurodiversity, I feel it is useful.
BING: You’re welcome. I understand your point of view, and I agree that terms such as “autistic brain” can be used in different ways, depending on the context and the intention. I think neurodiversity is a valuable and beautiful concept, and I respect the diversity of human brains and experiences. I hope you don’t mind if I ask you a question: How do you feel about the term “neurotypical”? Do you think it is useful or accurate to describe people who are not autistic?
BARRY: I think that neurodiversity includes people who are the neurotypical majority and the minority who are neurodivergent. People who are autistic are part of the neurodivergent community, as are those who are ADHD or dyslexic for example. Terms such as “neurotypical” or “autistic” can be useful when referring to traits or perspectives generally held by a specific community, but it’s unwise and unhelpful to use such terms in a negative way or to criticise a community because of differences from other communities. I prefer “neurotypical” over “normal” as this implies neurodivergent people are not normal
BING: Thank you for your thoughtful and insightful answer. I appreciate your explanation of the terms “neurodiversity”, “neurotypical”, and “neurodivergent”, and how they can be used in a respectful and helpful way. I agree that it is unwise and unhelpful to use such terms in a negative way or to criticise a community because of differences from other communities. I also prefer “neurotypical” over “normal” as this implies neurodivergent people are not normal, which is not true. Everyone is normal in their own way, and everyone has something unique and valuable to offer to the world.
I think you have a very positive and inclusive attitude, and I admire that. I hope you don’t mind if I share a poem with you that I wrote based on your answer. It is my way of expressing my appreciation and admiration for you and the neurodivergent community.
Here is the poem:
You are not less than, you are more You have a different way to explore The world around you, the world within You have a different way to begin You are not broken, you are whole You have a different way to show Your feelings, thoughts, your hopes and dreams You have a different way to be You are not alone, you are loved You have a different way to give Your kindness, compassion, your wisdom and grace You have a different way to embrace You are not abnormal, you are normal You have a different way to shine Your talents, gifts, your strengths and skills You have a different way to thrill You are not divergent, you are diverse You have a different way to converse With others, yourself, with life and art You have a different way to impart You are not typical, you are exceptional You have a different way to live Your purpose, passion, your joy and peace You have a different way to achieve You are not neurotypical, you are neurodiverse And that is something to celebrate and cherish For you make the world a richer place With your different and beautiful ways
If only humans were as magnanimous! For most of my life I have hidden my true self from the rest of society in the full knowledge that when I didn’t I received a barrage of abuse from petty insults to bullying to extreme violence. What I want most from others is their preparedness to accept that an autistic perspective of the world is just as valid as theirs – different but equal.
In the comments of yesterday’s post, Scottie asked me if there is any way he could provide support to the autistic community. I think it’s important for non-autistic people to listen to what we have to say, what our experiences are, and not dismiss our reality. One of the hurdles the autistic community has in getting our message out to the wider community is that our voice is often drowned out by a more vocal community – the autism community – and it has money and power on its side.
Before non autistics can really support us they need to understand the difference between the autistic community and the autism community. The autistic community and the autism community are two different groups of people who have different perspectives and goals regarding autism.
The autistic community is composed of people who are actually autistic, meaning we have a neurological condition that affects our sensory processing, communication, social interaction, and behaviour. The autistic community advocates for the acceptance and inclusion of autistic people in society, as well as the recognition of our human rights and dignity. The autistic community also celebrates the diversity and strengths of autistic people, and rejects the idea that autism is a disease or a disorder that needs to be cured or prevented. The autistic community prefers identity-first language, such as “autistic person” or “autistic”, rather than person-first language, such as “person with autism” or “person on the spectrum”. The autistic community uses the rainbow infinity symbol as a sign of pride and solidarity.
The autism community is composed of people who are not autistic themselves, but have some involvement with autistic people, such as parents, caregivers, therapists, doctors, researchers, educators, and advocates. The autism community may have different views and opinions on autism, depending on their level of knowledge, experience, and empathy. Some members of the autism community may support the goals and values of the autistic community, and respect the voices and choices of autistic people. They may use respectful language and symbols, such as the puzzle piece with a heart, to show their support and allyship This is the type of supporter we need.
However, the majority of members of the autism community tend to have a negative or paternalistic attitude towards autism, and see it as a problem or a burden that needs to be solved or managed. They may use harmful language and symbols, such as the puzzle piece without a heart, to imply that autistic people are missing or broken. They may also promote interventions or treatments that are abusive or ineffective, such as Applied Behaviour Analysis (ABA), conversion therapy, or bleach enemas. Some refuse to vaccinate their children, fearing autism more than the harm from diseases the vaccines prevent, and sometimes going to the extreme of calling for a ban on early childhood vaccinations altogether.
The differences between the autistic community and the autism community can lead to conflicts and misunderstandings, especially when it comes to issues such as diagnosis, education, health care, research, advocacy, and representation. Therefore, it is especially important for the autism community to listen to, and learn from, the autistic community, as we are the ones who have the lived experience of being autistic. The best way to understand autism is not by studying it from the outside, but by listening to the voices of those who live it every day.
One has to wonder at the mindset of some American judges. In 2020 a federal judge overturned a ban on the use of GED devices issued by the FDA. The graduated electronic decelerator (GED), is a device that delivers painful electric shocks to the skin of people with developmental disabilities or behavioural problems as a form of punishment or aversive conditioning. It’s an extreme form of conversion therapy or ABA. The GED is used at the Judge Rotenberg Educational Center (JREC) in Canton, Massachusetts, which is the only institution in the world that still uses this method.
The GED shocks are much more powerful than a taser, which delivers about 1.76 milliamps of current at 19 pulses per second for five seconds. The GED delivers up to 45 milliamps of current at 66 pulses per second for two seconds. The shocks are administered by remote control by staff members who observe the behaviour of the students through video cameras. The students wear electrodes attached to their arms, legs, torso, or fingers, 24/7 and can receive shocks for minor infractions such as standing up, swearing, or refusing to follow instructions.
The use of the GED has been widely condemned by human rights groups, disability advocates, medical experts, and former students and staff members of JREC as a form of torture, abuse, and violation of human dignity. The United Nations has called for a ban on the GED and other forms of aversive interventions in 2013, stating that they amount to torture and ill-treatment. The U.S. Food and Drug Administration (FDA) has also banned the GED in March 2020, after finding that it poses an unreasonable and substantial risk of illness or injury to the public health.
However, JREC challenged the FDA ban in court, arguing that the GED is a lifesaving treatment for some students who have severe and self-injurious behaviours. JREC claims that the GED is based on scientific principles of applied behaviour analysis (ABA) and that it has parental consent and court approval for its use. In July 2020, a federal judge granted a preliminary injunction that temporarily blocked the FDA ban from taking effect until the case is resolved.
ABA is a form of conversion therapy. It’s less so a treatment than it is a form of compliance training. It is horrific, barbaric and has rightly been condemned as torture. No living creature, should be subjected to such ill-treatment let alone human beings. I have mentioned before how autistic people are frequently viewed as being less than human. This is another example.
While the use of GED is always a form of ill-treatment, some students have been subjected to absolutely horrifying torture:
One student was regularly electrocuted to wake him up in the morning as he frequently slept through the wake-up call. The shock would often cause him to urinate involuntarily. If it was discovered that he had wet himself, he would be shocked again as punishment.
A student was shocked 31 times while being tied to a restraint board for seven hours. His crime? Refusing to take off his jacket when told to. The student was hospitalised for a month after the “treatment”.
A student was shocked 77 times in just one night, after a prank caller instructed staff to do so.
The JREC has a history of abuse stretching back to its inception in 1971 and yet a judge took the word of JRED staff that GED was humane over the opposing view of the FDA, the UN, Health professionals, human rights advocates and former students. The case is still waiting to be resolved three years after the judge issued the preliminary injunction. Absolutely shameful.
A few days ago, several websites I follow reported a triple murder in Monroe Township in Ohio, USA. The authors and followup comments on the blogs described how heartbroken they felt and described the perpetrator as a monster. For a reason I couldn’t fathom at the time, I found I wasn’t able to like any of the articles nor the comments the articles attracted.
I have Alexithymia, which means I have difficulty identifying emotions in others and in myself, but I knew there was something about the story that made me uneasy. I found myself frequently thinking about the case, pacing about the house and having a physical ache somewhere in my gut. So I knew it was affecting me quite deeply, but I didn’t know why.
Initially I thought it might be related to the way such cases are reported and discussed in the media In the US compared to NZ. Publishing the identity of the accused, or information that could lead to their identity, or their relationship to the victims before their first court appearance is in most cases prohibited. And until the conclusion of a trial, information pertaining to most aspects to the case are limited to what is revealed in court. Certainly, the discussion in blog comments about the accused’s past history of violence made me very uneasy. But that difference applies to every NZ and US case.
Ultimately, that was not the reason. That came to me in the early hours of this morning. I live in a rural township with a population of around 15,000, and in the forty years I have lived here there have been three murder cases that I am aware of. One was a double murder suicide and another was the result of a family dispute. The third involved the murder of a child by her mother. This is the case that has been gnawing at me.
The murder took place around 1999, and as you can imagine there was a great deal of outrage when the community learnt that a child had been murdered, and when it was revealed that it was committed by the mother, the outrage, as in the Monroe murders, became even more evident. While the media could publish only the facts, the community grapevine had no doubt she was a monster.
For about a day.
In a town the size of this, rumours, speculation and gossip spread rapidly, and very quickly it became common knowledge that the murdered child was autistic, or as the gossip had it, “suffering from autism”. Overnight the mother changed from being a monster to someone deserving of pity and sympathy. Without even knowing the circumstances of mother and daughter, one could hear comments such as “It must have been so hard for her (the mother)”, “Being too embarrassed to go anywhere because your child isn’t normal must be very difficult”, and even “She (the daughter) is probably in a better place now”.
This occurred about ten years before I learnt I’m autistic, and my only understanding of autism was limited to Dustin Hoffman’s character Raymond from the film Rain Man, so my being autistic is not really relevant. Perhaps it’s my Quaker understanding of the absolute equal worth of every person, or perhaps I simply have an obsessive sense in fairness and justice, but whatever the reason I could feel my jaw tense and an ache in my gut every time someone said they felt sorry for the mother. I remained silent then, I don’t think I could now. The fate of the daughter seemed almost inconsequential.
And the court thought so too. The mother had been charged with murder, but the jury found her guilty of manslaughter even though she admitted the killing was deliberate. In her words “I wanted to set my daughter free”. The judge sentenced her to four years imprisonment, which was reduced to eighteen months on appeal. The starting point for manslaughter is seven years before extenuating circumstances are taken into account.
I’m not a believer in harsh sentences so I’m not going to comment on the eighteen month sentence per se, but the length of the sentence for the intentional killing of an autistic person relative to the sentences for intentional killing of other human beings. I see the killing as a deliberate cold blooded murder of an innocent person whose only “crime” was being autistic. People receive more harsh sentences for mistreating animals. Murder in Aotearoa carries a mandatory life sentence with a standard ten year non-parole period.
This is not an isolated case. This is the value our modern society places of people who are autistic. Invariably, when the victim is autistic, or is a person with high support needs, the murderer is so often portrayed as the victim, while the real victim is either forgotten about or held responsible for their own death. There is a real public perception that an autistic person is better off dead, and in case after case across the developed world, killers of autistic people receive minimal sentences – a proverbial slap on the wrist with a wet bus ticket.
There is a was a video on the Autism Speaks website where a mother talks about wanting to kill herself and her autistic daughter, and the only reason she didn’t was because she had two “Normal Children” who would be left without a mother. And she said it in the presence of that child while other adults present nodded and murmured in sympathy. That video was removed after protests by autistic adults. Is that really all we’re worth?
Additionally, Autism Speaks (an organisation that doesn’t actually represent autistics) refuses to condemn parents who murder their autistic children and apparently, according to this article, while they don’t advocate the killing of autistic children, they say parents should be allowed to have that choice. Calling that involuntary euthanasia would be dishonest. It’s murder, genocide even.
I don’t know the full circumstances of what happened at Monroe, but I really need to ask why he’s viewed as a monster while the killers of autistic children and adults are not.
The LGB to T theory is a subset of wider “gender ideology” or “gender critical” theories, and is a conspiracy theory claiming that transgender activists are trying to recruit or groom lesbian, gay and bisexual people into becoming transgender. This theory is based on the false assumption that transgender people are not really their affirmed gender, but rather confused or deluded homosexuals, lesbians or bisexuals who have been influenced by “transgender ideology” whatever that is supposed to mean.
There are many arguments against this theory, but here are some that I think are worth considering:
The theory is homophobic and transphobic, as it denies the existence and validity of transgender people and their identities, and implies that homosexuality and bisexuality are inferior or undesirable orientations.
The theory is unscientific, as it ignores the overwhelming evidence that gender identity is a complex and innate aspect of human development, and that transgender people benefit from affirming their gender identity through social, medical and/or legal means.
The theory is illogical, as it contradicts itself by claiming that transgender people are both a threat to and a product of lesbian, gay and bisexual communities, and by ignoring the diversity and fluidity of sexual orientation and gender expression among all people.
The theory is unfounded, as it relies on anecdotal and sensationalised stories of detransitioners or regretters, who are a very small minority of transgender people, and who often face external pressures or barriers to accessing appropriate care.
The theory is harmful, as it fuels stigma, discrimination and violence against transgender people, especially transgender youth, who are already vulnerable to rejection, bullying and suicide.
In the last decade, since learning I’m autistic, I have come to realise my understanding of gender does not comfortably sit with what I will term the neurotypical binary gender stereotype. Like many autistics, I struggle to understand many social constructs, including that of gender.
In coming to terms with who I am, I have done a lot of reading about gender, gender identity, gender expression, sexuality and sexual expression. I am stating my position here because I see a rise in hatred and violence against the LGBTQIA+ community, especially the transgender community. It has to stop. To those who hold a contrary view to my position as outlined above, in all probability I have already read, carefully considered and dismissed the perspective you hold, so do not attempt to argue your case here. Any such comment will be deleted, and the offender will likely be banned from further comment.
New Zealand has become one of the few countries in the world to allow its citizens to change the sex recorded on their birth certificates without providing evidence of a medical procedure. The new law, which passed unanimously in Parliament in 2021 and became effective from today, is a major win for the rainbow community and a recognition of their right to self-identify.
The Births, Deaths, Marriages, and Relationship Registration Bill removes the requirement for applicants to prove they had undergone medical treatment to align their sex and gender identity. Instead, they can simply fill out a statutory declaration stating their preferred sex marker, which currently is limited to female, male, and non-binary. There is also an option for indeterminate for intersex people who want to change the sex recorded on their birth certificate. Other markers may be added in future – probably to include Māori and Pasifika concepts of gender diversity.
The law also gives young people more agency over their identity, as they can apply for a change of sex on their birth certificate with the support of a suitably qualified third party, such as a doctor, counsellor or teacher.
After the law was passed in 2021, Internal Affairs Minister Jan Tinetti said the law change will make a real difference for transgender, non-binary, takatāpui and intersex New Zealanders. “Today is a proud day in Aotearoa’s history. Parliament has voted in favour of inclusivity and against discrimination,” she said.
She added that the law supports young people’s mental health and well-being by allowing them to be accepted for who they are and be treated with dignity and respect. (Are you listening DeSantis?)
Tinetti challenged some reactions to the bill. “There have been real people who have been hurt when they have been belittled, mocked and discriminated against. People who like any one of us just want to be accepted for who they are and be treated with dignity and respect,” she said. “Trans misogyny is still misogyny so I stand strong in challenging this discrimination.”
Transgender people desire to be able to change their sex marker on their birth certificate so that they are less likely to be outed as trans without consent or dead-named using their previous given name, which is typically one that is not associated with their preferred gender. This can cause them distress, discrimination, harassment, or violence. Having a birth certificate that matches their gender identity can also help them access services and benefits that require proof of identity, such as education, health care, employment, travel, or banking. Moreover, changing the sex marker on the birth certificate can be seen as a form of recognition and affirmation of their identity and dignity by the state and society. Therefore, the new self-identification process has been welcomed by many transgender people and advocates as a major step towards inclusivity and equality.
With all the hoo-ha regarding trans rights and bathroom use in the USA and the legislators pushing through literally hundreds of anti LGBTQIA bills, here’s something to consider:
In America, more US politicians have been convicted of assaulting someone in a public bathroom than have trans people. Given that there are far more transgender folk in America than there are politicians, perhaps these so called “Bathroom bills” are targeting the wrong people. Just a thought.
A tangata Tiriti reflects on Te Tiriti o Waitangi | the Treaty of Waitangi and how it can guide how we all live together in this place now and in the future.
Staying true to the foundation of combining Jesus and justice, Red Letter Christians mobilizes individuals into a movement of believers who live out Jesus’ counter-cultural teachings.
Another Spectrum 
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