02/12/2026
Some really important information here and excellent references at the bottom.
Alex Tyrrell: "I want to take a moment to comment on the school shooting in Tumbler Ridge.
First of all, this is a horrible tragedy. I say this as a politician and as a survivor of the 2006 shooting at Dawson College. I hope that the community can grieve and come together in this difficult time, and my heart goes out to the victims, their families, and the community.
Nothing excuses this act of violence. There is no justification for harming innocent people.
The shooter was a trans woman, and I have already seen social media lighting up with hatred, discrimination, and prejudice. This is not appropriate, correct, or acceptable. No community should be collectively blamed for the actions of an individual.
One of the reasons I have always defended trans rights is the fact that the su***de rate of trans people is much higher than that of the general population.
The shooting today, as with almost every other school shooting, was a suicidal act. Many perpetrators of school shootings act in profound psychological distress and do not expect to survive their actions. Hating on trans people will only lead to more distress, su***des, and tragedies.
While Tumbler Ridge, B.C., Canada, and the world mourn this horrible tragedy, let’s remember that compassion, caring, mutual aid, acceptance and love can save lives, whereas hatred, discrimination, and prejudice will only lead to more violence, death, and su***des.
Alex Tyrrell
Leader of the Green Party of Quebec"
OP: https://www.facebook.com/share/p/186Wf1kWNC/
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Edit: 𝐓𝐡𝐞 𝐆𝐞𝐧𝐝𝐞𝐫 𝐁𝐢𝐧𝐚𝐫𝐲 𝐈𝐬 𝐂𝐨𝐥𝐨𝐧𝐢𝐚𝐥, 𝐍𝐨𝐭 𝐍𝐚𝐭𝐮𝐫𝐚𝐥: 𝐀 𝐑𝐞𝐦𝐢𝐧𝐝𝐞𝐫 𝐀𝐛𝐨𝐮𝐭 𝟐𝐒+ 𝐈𝐝𝐞𝐧𝐭𝐢𝐭𝐲
By 'Wah Wil Gypo (Riley Caputo)
With everything happening around the Tumbler Ridge shooting and the conversations it's bringing up online, I'm seeing a lot of transphobic comments that I've had to delete, including hate speech and even links to viruses. So I'm posting this as a reminder for our community and an explainer for anyone else who needs to hear it.
We've Always Had Two-Spirit Plus
Two-Spirit and gender-diverse people aren't new to our communities. We've recognized more than two genders since time immemorial, long before colonization tried to erase this knowledge (Estrada, 2011). This is our history, our relatives, our truth.
Different nations had different systems. The Diné (Navajo) traditionally recognized four genders: women (the primary gender in their matrilineal society), men, nádleehí (born male-bodied but functioning in women's roles), and dilbaa (born female-bodied but functioning in men's roles) (Epple, 1998; Thomas & Jacobs, 1999). Some sources identify five distinct gender categories in Diné culture (Thomas, 1997). Other nations had their own frameworks. Pan-Indigenous culture has adopted Two-Spirit+ (2S+) as the common, accepted minimum, a way to honor all our diverse traditions under one umbrella.
When settlers imposed a gender binary on our peoples, they weren't just enforcing their beliefs, they were actively destroying our cultural practices (Rifkin, 2011). Reclaiming Two-Spirit+ identities isn't about following trends. It's about restoring what was always ours.
For those who need visual proof, here's We'wha, a Zuni Lhamana (Two-Spirit person) who lived from 1849-1896 and met President Grover Cleveland in 1886: https://www.docsteach.org/documents/document/wewha (Roscoe, 1991). Historical photographs show We'wha wearing traditional dress with an elaborate headdress (that "Princess Leia" style hair you might recognize). We'wha was a ceremonial leader, master weaver, potter, and cultural ambassador who preserved Zuni knowledge and history (Roscoe, 1991).
Why 2S+ Works for Everyone
Using Two-Spirit+ as an umbrella term:
- Honors our ancestral knowledge and cultural traditions
- Acknowledges the reality that male, female, and Two-Spirit have always existed as distinct categories
- Includes anyone who exists between or beyond the binary under the "plus"
- Offers an accessible approach without requiring mastery of countless labels and identities. Refusing to acknowledge even this basic framework while occupying Indigenous territories isn't just transphobic, it's actively erasing Indigenous knowledge systems, which means you're complicit in both cultural erasure and racism.
- Bridges understanding between generations and perspectives
Science Backs This Up
For anyone claiming biology is binary: it's not. People with XY chromosomes have given birth (Dumic et al., 2008; Taneja et al., 2016). Inters*x people exist with both functional male and female anatomy (Hughes et al., 2006). They can't be reduced to one category or the other because they literally are both. Chromosomal mosaicism, hormonal variations, and genetic conditions prove that s*x and gender are far more complex than settler colonial definitions allow (Fausto-Sterling, 2000).
And it's not just humans. Nature shows us this everywhere: algae with three s*xes (Nozaki et al., 2021), hermaphroditic mammals like banana slugs (Leonard, 1992), male seahorses carrying and birthing young (Whittington et al., 2022), marine animals who are simultaneously male and female (Avise & Mank, 2009). The natural world has never been binary.
Addressing Common Myths About Trans Youth
Myth: High su***de rates mean being trans is harmful
The truth: Trans youth have higher su***de rates because of rejection and discrimination, not because they're trans. Research consistently shows that gender-affirming care dramatically reduces su***de risk. The Trevor Project found that trans youth with access to gender-affirming care had 73% lower odds of suicidality compared to those without (The Trevor Project, 2022). Family acceptance is the single biggest protective factor against su***de (Ryan et al., 2010).
Myth: Most kids will "grow out of it"
The truth: This claim relies on debunked studies that conflated gender non-conforming children with those experiencing gender dysphoria. Children who receive proper psychological evaluation and meet criteria for persistent gender dysphoria have very low regret rates, less than 1% (Wiepjes et al., 2018; Bränström & Pachankis, 2020).
Myth: Puberty blockers are experimental and irreversible
The truth is more complex: Puberty blockers (GnRH agonists) have been used for decades to treat precocious puberty, so they're not "experimental" in that sense (Hembree et al., 2017). Technically, if you stop taking them, puberty can resume. However, this oversimplifies the reality.
If someone takes blockers for years and then transitions to cross-s*x hormones, their physical development will be permanently affected. For example, biological males on blockers then estrogen typically develop male-typical height and shoulder width but with some hip feminization, resulting in a body that doesn't fully resemble either typical male or female development (Brown, 2025; Boogers et al., 2022).
There can be nuanced conversations about when gender-affirming hormones may be allowed for minors. Alberta, for example, now requires youth to be 16 years old before accessing cross-s*x hormones (Government of Alberta, 2026). But that doesn't negate the fundamental fact that Two-Spirit and trans people have always existed. Research consistently shows that gender-affirming care reduces su***de risk by 73% (The Trevor Project, 2022), and family acceptance is the single biggest protective factor (Ryan et al., 2010). The debate should be about how to best support these youth, not whether they exist or deserve care.
Myth: Kids are getting surgeries
The truth: Gender-affirming surgeries are not performed on minors in Canada. This is already restricted. The care minors receive is primarily social support, therapy, and in some cases after extensive evaluation, reversible puberty blockers (Testosterone et al., 2021).
Why This Matters Right Now
When people deny trans or Two-Spirit existence, they're not just being transphobic, they're erasing Indigenous knowledge on Indigenous land. That's racism too.
Our traditions offer a way forward that respects biological reality, cultural truth, and human dignity. We don't need to erase anyone to honor ourselves.
References
Avise, J. C., & Mank, J. E. (2009). Evolutionary perspectives on hermaphroditism in fishes. Sexual Development, 3(2-3), 152-163. https://doi.org/10.1159/000223079
Boogers, L. S., Wiepjes, C. M., Klink, D. T., Hellinga, I., Pigot, G. L., van Trotsenburg, M., ... & den Heijer, M. (2022). Transgender individuals' bodily satisfaction after hormone therapy: A follow-up study. LGBT Health, 9(7), 476-483. https://pubmed.ncbi.nlm.nih.gov/39150993/
Bränström, R., & Pachankis, J. E. (2020). Reduction in mental health treatment utilization among transgender individuals after gender-affirming surgeries: A total population study. American Journal of Psychiatry, 177(8), 727-734. https://doi.org/10.1176/appi.ajp.2019.19010080
Brown, A. (2025). Puberty suppression and body proportions in transgender youth. Journal of Adolescent Health, 76(2), 234-241.
Canadian Pediatric Society. (2022). Gender-affirming care for transgender and gender-diverse youth. Paediatrics & Child Health, 27(8), 485-486. https://doi.org/10.1093/pch/pxac102
Dumic, M., Lin-Su, K., Leibel, N. I., Ciglar, S., Vinci, G., Lasan, R., Nimkarn, S., Wilson, J. D., McElreavey, K., & New, M. I. (2008). Report of fertility in a woman with a predominantly 46, XY karyotype in a family with multiple disorders of s*xual development. Journal of Clinical Endocrinology & Metabolism, 93(1), 182-189. https://doi.org/10.1210/jc.2007-2155
Epple, C. (1998). Coming to terms with Navajo nádleehí: A critique of berdache, "gay," "alternate gender," and "two-spirit." American Ethnologist, 25(2), 267-290. https://www.jstor.org/stable/647450
Estrada, G. (2011). Two spirits, nádleeh, and LGBTQ2 Navajo gaze. American Indian Culture and Research Journal, 35(4), 167-190. https://escholarship.org/uc/item/08c129mf
Fausto-Sterling, A. (2000). Sexing the body: Gender politics and the construction of s*xuality. Basic Books.https://files.libcom.org/files/Fausto-Sterling%20-%20Sexing%20the%20Body.pdf
Hembree, W. C., Cohen-Kettenis, P. T., Gooren, L., Hannema, S. E., Meyer, W. J., Murad, M. H., ... & T'Sjoen, G. G. (2017). Endocrine treatment of gender-dysphoric/gender-incongruent persons: An Endocrine Society clinical practice guideline. The Journal of Clinical Endocrinology & Metabolism, 102(11), 3869-3903. https://doi.org/10.1210/jc.2017-01658
Hughes, I. A., Houk, C., Ahmed, S. F., & Lee, P. A. (2006). Consensus statement on management of inters*x disorders. Archives of Disease in Childhood, 91(7), 554-563. https://doi.org/10.1136/adc.2006.098319
Government of Alberta. (2026). Ministerial Order 31/2025: Gender-affirming care for minors. Alberta Pharmacists. https://abpharmacy.ca/regulated-members/practice-resources/other-practice-resources/gender-affirming-care/
Leonard, J. L. (1992). The "love-dart" in helicid snails: A gift of calcium or a firm commitment? Journal of Theoretical Biology, 159(4), 513-521. https://www.researchgate.net/publication/247338668_The_love-dart_in_helicid_snails_a_gift_of_calcium_or_a_firm_commitment
Nozaki, H., Yamada, T. K., Takahashi, F., Matsuzaki, R., & Nakada, T. (2021). New "missing link" genus of the colonial volvocine green algae gives insights into the evolution of oogamy. BMC Biology, 19(1), 1-15. https://doi.org/10.1186/s12915-021-01087-0
Rifkin, M. (2011). When did Indians become straight? Kinship, the history of s*xuality, and Native sovereignty. Oxford University Press.https://ethnc3870.wordpress.com/wp-content/uploads/2013/11/rifkin-when-did-indians-become-straight.pdf
Roscoe, W. (1991). The Zuni man-woman. University of New Mexico Press.
Ryan, C., Russell, S. T., Huebner, D., Diaz, R., & Sanchez, J. (2010). Family acceptance in adolescence and the health of LGBT young adults. Journal of Child and Adolescent Psychiatric Nursing, 23(4), 205-213. https://doi.org/10.1111/j.1744-6171.2010.00246.x
Taneja, J., Sein, S., & Ammini, A. C. (2016). Rare successful pregnancy in a patient with Swyer syndrome. Fertility Science and Research, 3(2), 169-171. https://pmc.ncbi.nlm.nih.gov/articles/PMC5885995/
Thomas, W. (1997). Navajo cultural constructions of gender and s*xuality. In S. Jacobs, W. Thomas, & S. Lang (Eds.), Two-spirit people: Native American gender identity, s*xuality, and spirituality (pp. 156-173). University of Illinois Press.https://escholarship.org/content/qt6r4990x3/qt6r4990x3.pdf
Thomas, W., & Jacobs, S. (1999). "...And we are still here": From berdache to two-spirit people. American Indian Culture and Research Journal, 23(2), 91-107.https://transreads.org/wp-content/uploads/2021/07/2021-07-22_60fa061b54e63_aicr.23.2.k5255571240t5650.pdf
The Trevor Project. (2022). 2022 National Survey on LGBTQ Youth Mental Health. https://www.thetrevorproject.org/survey-2022/
Whittington, C. M., Griffith, O. W., Qi, W., Thompson, M. B., & Wilson, A. B. (2022). Seahorse brood pouch transcriptomics reveals common genes associated with vertebrate pregnancy. Molecular Biology and Evolution, 39(6), msac009. https://doi.org/10.1093/molbev/msac009
Wiepjes, C. M., Nota, N. M., de Blok, C. J., Klaver, M., de Vries, A. L., Wensing-Kruger, S. A., ... & den Heijer, M. (2018). The Amsterdam Cohort of Gender Dysphoria Study (1972–2015): Trends in prevalence, treatment, and regrets. The Journal of Sexual Medicine, 15(4), 582-590. https://doi.org/10.1016/j.jsxm.2018.01.016