As the author, Talia Mae Bettcher transitioned, she thought she needed a story that could justify her claims of womanhood and imaged her often confusing life experiences. She wrote the book, Trapped in the Wrong Theory, where there is a model called the ‘wrong-body’ model that explains transsexuality as a misalignment of gender identity and the sexed body. In psychology, transsexuality is viewed as the problem of the mind. The ‘wrong-body’ model has two versions. The weak release states that sexuality properly aligns itself with the innate gender identity. The stronger version says that their sexual identity determines an individual’s real sex. At the same time, when Talia had started her transition in the mid-1990s, that was the time when there was heated politics on transgender and the word being an umbrella word for gender-variant individuals. At the time, she felt doubtful of the wrong body model. Many years later, she became motivated to providing an account that satisfied her truly. The book she wrote talks of the things she had at stake, trans women and men, and the resistance in the model she theorized.
Even with the dominance of the transgender model in both trans issues, there have been people who have severe worries about the particular vision. The problems had been shown in different ways. For instance, it can be used when one wants to distance themselves from the political view in the transgender model. According to the current situation., politics on transgender appeals beyond the wrong-body model and the binary model, though the first model was not initially political. The wrong-body model fails to secure the trans claims validation to belong to a specific sex.
The stronger version of the wrong-body version is very far from being clear that trans sexual women are actually female or women, not considering their genital reconstruction. In the version, the point the writer was stressing was that a person’s sex is not metaphysically justified. Self-identities play a significant role in gendered treatment and sex membership. By contrast, the wrong-body model could be used to possibly gave explanations of the oppression of women both as trans and as a woman. Genuinely The theory she is defending intermeshes account of women’s oppression and trans oppression besides providing a political undergirding for trans individuals to fit within a specific binary class.
Many Trans individuals identify themselves as trans men or women or as a man or a woman. The Trans world is in resistant relation to the dominant society, where part of what is under argument is the semantics of gender terms and gender practices. People should adopt the Lugonian framework to make it easier to understand trans resistance and oppression, and it is seen to be inherited in both the trans-gender and wrong-body approaches. It has been noted that when trans are framed in the Lugonian model, it will be probable to intermesh of many forms of oppression and resistance.
It is also possible to talk about the different types of oppression and the various forms of trans oppression in particular. Recently, in literature, there has been increased attention on a specific kind of transphobia where the trans individuals are seen as hypocrites. The vast majority of trans women being killed are those from marginalized groups. In her unique position, she views gender presentation to be a representation of the genital status. In situations where public gender presentation and private genitalia are interpreted as misaligned, the representational association results in conditions that are called reality enforcement.
The writer, Talia, then says that there should be a distinction between presumed moral genitalia and actual moral genitalia that characterized the cases of concealment. The actual genital sex, however, has nothing to do with the compromises of gender in everyday life. What explains moral genitalia is the enslavement of the body t sex-differential boundaries of decency and privacy. The wrong-body accounts define more on reality enforcement as a feature of everyday life for trans individuals, in cases where early ethnomethodologically accounts fall shot. The instances of reality enforcement tend to happen where there is a maximal intertwining of oppressions, and Talia believes that the cases should be understood as paradigmatic. Reality enforcement is a very crucial feature of trans life, but it does not fit in the beyond-the-binary account.
One should consider gender identity as innate as opposed to the theoretical claim that sex and gender are contacted socially. Also, considering that the world is a stage and everybody plays a role, that would help people not undermine the trans individuals. People should embrace the rethinking view that trans people who approve of wrong-body narrative, are merely adopting a natural attitude towards sex. Notably, the deceptive material body, sometimes, is viewed as a clothing surgery to change sex would be simply a change of clothing. Ironically, the wrong-body model cannot free itself from the basis of oppression. Unsurprisingly, clinicians view trans individuals with suspicion, possibly thinking of them as fraudulent. In her view, what is required is fuller opposition to the source of reality enforcement, the whole representational association between gender presentation and genitalia.
The book, Trapped in the Wrong Theory, was written at a time when the author, Talia, was undergoing a transition, and she came up with a model. She theorized the wrong-body model, which explains transsexuality as a misalignment of gender identity and the sexed body. In her theory, she says that the problem in trans issues stems in different ways. But the primary matter at stake is self-identity. It plays a significant role in gendered treatment and sex membership. In thinking trans, she has a different opinion that views gender presentation to be a representation of the genital status. Also, there should be a distinction between presumed moral genitalia and actual moral genitalia that molded the cases of concealment. She supports the change of sexual genitalia, saying that people should take it as changing of cloths, which is quite weird and does not relate.