UPDATE: As the Guardian reports, there is a controversy about what really happened in the “cat incident” reported below. The school, which initially said this (see below),
The school, which does not dispute that the incident happened, said it was committed to inclusive education, but would be “reviewing our processes to ensure such events do not take place in the future”.
Now, after a kerfuffle in the media, the school has denied that no child identified as a cat:
. . . . within days, and thanks to a media frenzy, Rishi Sunak and Keir Starmer were being asked about the remarks. And by the end of the week, Kemi Badenoch was demanding the school be urgently investigated by Ofsted in case there were safeguarding issues.
All this, despite the school itself saying no children had identified “as a cat or any other animal”.
So an “incident” happened, but the school says that the child in question did not identify as a cat (note that the student said otherwise in his interview with the Torygraph.
This is what Schools Week says:
In a statement to Schools Week, the trust said it wanted to “clarify that no children at Rye College identifies as a cat or any other animal”.
During the recording of the argument, the teacher can be heard saying “gender is not linked to the parts you were born with – [it’s] about how you identify”.
They added “if you’re talking about the fact that cisgender is the norm, that you identify with the sexual organ you are born with… that’s basically what you’re saying, which is really despicable”.
The member of staff tells the pupil “if you don’t like it you need to go to a different school”, before the child says “how can you identify as a cat when you’re a girl?” at the end of the row.
You can hear the recording for yourself, and I’ll put the cat-identification as “a doubtful claim in the press” until we know what really happened.
Regardless, there are children who identify as animals; a Reuters report describes them as “therians”:
“Therians believe deep down inside that they are trapped in a human body but were meant to be some other species.” said Dr Kathy Gerbasi, a psychologist specializing in studying both.
Psychology professor Elizabeth Fein, who also researches furries and therians, told Reuters: “While therians recognize they have human bodies, they might also feel they have the reincarnated soul of a wolf, or that they have a sense of affinity with cats that is so deep that they are on some level a cat themselves. For some of these folks, it’s enjoyable to do things those animals would do – bark, or growl, or rough-house play in an animalistic way. Many feel a pervasive sense of discomfort with their own human bodies.”
The report says that no therians have disrupted American classrooms or demanded that others respect their identity:
She added: “As part of my research, I’ve interviewed many therians. None of them have ever reported feeling like their teachers or anyone else in their life were expected by society to respect their ‘queer identity’”.
So there do appear to be children who feel that they’re members of a different species trapped in a human body. And I stand by my report of a conversation with teachers at a southern University, teachers who told me that they were given training about how to deal with such children.
The idea of “trans-speciesism” still raises intriguing philosophical questions about what to do about it, especially if therians begin demanding that others respect their identities. In some ways this is an analogue of “trans-racialism”: people who say they are members of a human ethnic group (“race”) different from their. That ignited a real debate after Rachel Dolezal passed as a black woman, even becoming president of her local chapter of the NAACP. She was deposed and demonized after she was “outed as a white woman. Rebecca Tuvel, a philosophy professor at Rhodes College, got into big trouble when she tried to compare trans-racialism with transsexualism and found that they had some philosophical parity. I wrote this six years ago (see included links):
You’ve probably heard of the fracas surrounding the publication of a paper by philosophy professor Rebecca Tuvel in the academic organ Hypatia: A Journal of Feminist Philosophy (I discussed it here; see also here). Her paper was called “In defense of transracialism“, and you can get a copy if you’ve downloaded the free and legal application Unpaywall, which you should do. The paper examines the arguments supporting the acceptance of transgender people, and finds them similar to the arguments supporting acceptance of “transracial” people like Rachel Dolezal, who, though of white ancestry, claimed to be black. Tuvel concludes this:
In this article, I argue that considerations that support transgenderism extend to transracialism. Given this parity, since we should accept transgender individuals’ decisions to change sexes, we should also accept transracial individuals’ decisions to change races.
They didn’t fire Tuvel, but the journal went through a Reckoning and had to apologize. But all she Tuvel did was examine a philosophical question, an interesting one, and for that she was crucified. I stand with her in her right to discuss these issues. Why was Dolezal demonized if she sincerely felt she was a black person? No question like that should be off limits, or people attacked for asking it. The same holds for people who sincerely identify as animals; how do we deal with them philosophically and personally? I won’t go into that, but leave it to the philosophers. Still, it’s a discussion that shouldn’t be off the table.
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When I gave a lecture in the Deep South some years ago, I went to dinner with several of the biology faculty, who told me of the occurrence of “furries” (actually, better known as “otherkins”) among the students. “Otherkins” are students who dress up and act like nonhuman animals in their day-to-day life. But the group the profs were really concerned with were students who identified as animals, claiming that they had the spirit of animals, insisting on being addressed as the animal they identified with, and wore animal costumes like ears or tails. These are the true “otherkins”. I saw several of these, including one girl who had a horse tail stuck in the back of her pants. The professors told me that they had been given special instruction by the university on how to treat and deal with the otherkins.
I haven’t seen any otherkins at my University, but this Torygraph article (click on the screenshot to go to the archived piece) notes that it is an issue in Britain, and schools don’t know how to deal with it. I was sent this article by a Brit who couldn’t believe that the phenomenon was real. I assured my correspondent that yes, this is a reality.
Some quotes:
Difficult as it may be to believe, children at a school in East Sussex were reprimanded last week for refusing to accept a classmate’s decision to self-identify as a cat.
The Year 8 pupils were told they would be reported to a senior leader after their teacher said they had “really upset” the fellow pupil by telling them: “You’re a girl.”
The incident at Rye College, first reported by The Daily Telegraph yesterday, was not a one-off. Inquiries by this newspaper have established that other children at other schools are also identifying as animals, and the responses of parents suggest that the schools in question are hopelessly out of their depth on the question of how to handle the pupils’ behaviour.
The Telegraph has discovered that a pupil at a secondary school in the South West is insisting on being addressed as a dinosaur. At another secondary school in England, a pupil insists on identifying as a horse. Another wears a cape and wants to be acknowledged as a moon.
But it is not difficult to find genuine examples of children in UK schools insisting on being addressed as animals, raising two important questions: why is it happening, and how should teachers respond?
Here’s a cat identity:
One pupil at a state secondary school in Wales told The Telegraph of a fellow pupil who “feels very discriminated against if you do not refer to them as ‘catself’”. She added: “When they [JAC: note the pronoun] answer questions, they meow rather than answer a question in English. And the teachers are not allowed to get annoyed about this because it’s seen as discriminating.”
The student in question is in Year 11, but began using the pronoun “catself” in Year 9 “when the whole thing with neo pronouns started”, the pupil said.
Year 11 is not young: the student is 15 or 16 years old. In these cases, the teachers, conditioned by gender activism, are buying into it:
Perhaps tellingly, the incident at Rye College – a Church of England school – happened at the end of a class on “life education” in which children were told by their teacher that there were lots of genders, including “agender – people who don’t believe that they have a gender at all”.
An argument ensued in which two pupils disagreed with the teacher, saying there was no such thing as agender, because “if you have a vagina, you’re a girl and if you have a penis, you’re a boy – that’s it”.
When the pupils told their classmate: “How can you identify as a cat when you’re a girl?” the teacher reprimanded them for “questioning [the child’s] identity”.
In this instance, the teacher in charge of the class appears to have bracketed a child’s desire to be treated as a cat with other children’s desire to be treated as another gender, or genderless.
You can clearly see that this is a case of social contagion promulgated by both peers and also by teachers who have been indoctrinated by gender activism to accept any child’s assumed identity. But the school isn’t buying it!:
The school, which does not dispute that the incident happened, said it was committed to inclusive education, but would be “reviewing our processes to ensure such events do not take place in the future”.
The school, then, seems to have accepted that the teacher in question was wrong, but it is hardly surprising if teachers find themselves struggling to make sense of the fast-paced societal changes in which pupils can not only decide to change their preferred pronouns overnight but also their preferred species.
While there are strict protocols for dealing with children or adolescents who identify as having non-standard genders or a non-natal sex, this has bled over into what I call—or someone already called—”trans-speciesism.” And what’s below is an explicit admission that identifying with animals is not an innate feeling that emerges as a child ages, but can be induced by social media or peers—or, perhaps, mental distress or illness.
“The teacher should be asking themselves, what are these children looking at online? What forums are they on? What is going on in the home? What is happening in that child’s life and who else is involved?
. . . The pupil blamed social media, saying students were being influenced by accounts run by people who identify as trees and animals. It started “around Covid”, she says.
“When it first started, it didn’t really go out into real life that much. It stayed confined to social media, but then as it got more popular and more people were finding out about it, people then started bringing it into real life situations.”
Finally, to answer my correspondent’s doubt about whether this is real:
I don’t know this person.
But I do know teachers who work and have worked in schools where there is more than one cat.
I don’t ‘think’ this is happening.
I know. pic.twitter.com/2wu7mtjW7b
— Katharine Birbalsingh (@Miss_Snuffy) June 20, 2023
Now this raises a bunch of questions—questions related, of course, to transgender issues.
a.) I have no doubt that while some of this might just be playful behavior, or fantasy, it seems that other children really do think they have the spirits, bodies, and identities of animals. Is this substantially different in kind from thinking that you have a body and feelings that don’t really fit into those of your natal sex?
b.) It’s clear that some of this transspecies behavior is due to social contagion. Can that also be true of transgender behavior? Gender activists deny this vehemently, of course, but there’s more than a tiny bit of evidence that social contagion can play a role in promoting transgender or transsexual feelings.
c.) Some teachers have written that “otherkin-ness” may be due to mental illness or at least mental distress in a child, which might be resolved by assuming the identity of an animal. Could this also be true of some students who are pondering becoming transgender or transsexual? If so, then those feelings should not be immediately affirmed—just as one’s feeling that one is a cat should not be affirmed—but EXPLORED. Exploration instead of immediate affirmation, of course, not part of “affirmative therapy,” whose goal is simply to affirm the child’s feelings. But why affirm that they are in the wrong body when the body is one of the other sex but not the body of a cat? I am not joking here, for I’m assuming that some of these students’ feelings are sincere.
d.) Connected with the above is the notion, which many have suggested, that gender dysphoria is often a form of childhood distress accompanying puberty, and that if given regular objective, empathic, and non goal-directed therapy rather than “affirmative” therapy, most cases will “resolve” without the need for hormones or surgery. Many “unaffirmed” dysphoric children do turn out to be gay or lesbian, which of course doesn’t require taking hormones or having surgery.
In short, although the “otherkins” may seem humorous at first, I think they raise serious questions that transgender activists should be asking, for tje feeling that one is really a member of the “wrong” species has parallels with the feeling that one is really a member of the wrong gender or sex.
h/t: Jez




















