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The intersection of those two conditions arguably marks the status of belonging to womanhood in ways that do not depend on reproductive biology.
可以說，這兩種情況的相互交織代表的是屬于女性，但并非是從生殖生物學的角度獲得了這一身份的屬性。
The “What is a woman?” question can stretch the bounds and bonds of womanhood in messy yet vital directions—
“何為女人”這一問題讓“女性”這一概念的范疇與紐帶往一個混亂卻又十分重要的方向做了延伸——
as in the case of Marsha P.Johnson, a feminine gender-nonconforming person
瑪莎·P·約翰遜的情況便是如此，幾十年來，
who graced the streets of New York City as a self-proclaimed “street transvestite action revolutionary” for decades.
與傳統(tǒng)二元性別相斥的她一直自詡“街頭異裝癖革命人士”，也一直以這樣的形象穿梭在紐約的大街小巷。
She’s now hailed as a transgender icon,
如今，她被世人譽為“跨性別人士的偶像”，
but Johnson fits awkwardly with contemporary ideas of transwomanhood, let alone womanhood more generally.
問題是，她與當代跨性別女性觀念難以對應，更不用說廣泛的女性觀念了。
She called herself “gay” at a time when the word transgender was not common, and lived as a man from time to time.
在她那個時代，“跨性別人士”一詞尚不常見，她給自己的稱呼是“（男）同性戀”，她也會時不時以男性的身份生活。
She used she/her pronouns but thought of herself as a “queen,” not as a “woman,” or even a “transsexual.”
她會用代詞“她”，但她認為自己是一個“女王”，并不是一個“女性”，甚至連“跨性別人”也不是。
While some people now embrace a rainbow of possibilities between the familiar pink and blue,
盡管部分人現(xiàn)在已經接納了大家熟悉的“粉色”（代表女性）和“藍色”（代表男性）兩大象征之間還存在其他種種可能性的觀點，
others hew even tighter to a biological fundamentalism.
但也有一些人選擇了向生物原教旨主義進一步靠近。
Those willing to recognize new forms of gender feel anxious about misgendering others,
那些愿意承認新的性別形式的人會對弄錯他人性別感到擔憂，
while those who claim superior access to the truth are prepared to impose that truth upon those who disagree.
而那些聲稱自己獲取真相的途徑高人一等的人卻時刻準備將他們的真相強加于與他們看法相左的人身上。
What’s right—even what’s real—in such circumstances is not always self-evident.
這些時候，何為正確？甚至是何為真實？答案都已經不再那么明顯。
Labeling others contrary to how they have labeled themselves is an ethically loaded act,
給他人貼上與他們自己所貼的標簽相反的標簽是一種充滿道德色彩的行為，
but “woman” remains a useful shorthand for the entanglement of femininity and social status regardless of biology—
但“女性”一詞依然有效概述了女性氣質與不考慮生理因素情況下的一種社會身份之間的糾葛，
not as an identity, but as the name for an imagined community that honors the female,
此語境下，“女性”不再是一種身份，而是一個想象中的群體，一個尊重女性，
enacts the feminine and exceeds the limitations of a sexist society.
塑造女性，超越存在性別歧視的社會的重重局限的群體。
Why can’t womanhood jettison its biocentrism to expand its political horizons and include people like Marsha P.Johnson?
“女性”一詞何不拋棄其“生物中心主義”論調，擴寬其政治視野，將瑪莎·P·約翰遜之類的人也接納過來呢？
After all, it’s we the living who say collectively what “woman” means,
畢竟，“女性”一詞的含義，是要我們活著的人集體來定義的，
hopefully in ways that center the voices and experiences of all those who live as women, across all our other differences.
而我希望，我們在定義的時候，能夠超越我們在其他方面的所有差異，把目光放在以女性身份生活的所有人的心聲及生活經歷上。
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