“Activists who expressed genuine and reasonable concern for the struggles of trans-identified people would simultaneously dismiss women’s desire for safety, privacy, dignity and fair competition. Unlike those activists, I feel compassion both for people who feel at odds with their sexed bodies, and for the people, mainly women and children, who are harmed when sexual dimorphism is denied. At first I was puzzled that well-educated young women were the most ardent supporters of this new policy of gender self-identification, even though it is very much against their interests. A man may be embarrassed if a female person uses a male changing room; a male in a communal female facility can inspire fear. I came to see it as the rising generation’s ‘luxury belief’ – a creed espoused by members of an elite to enhance their status in each other’s eyes, with the harms experienced by the less fortunate. If you have social and financial capital, you can buy your way out of problems – if a facility you use jeopardises your safety or privacy, you will simply switch. It is poorer and older women who are stuck with the consequences of self-ID in women’s prisons, shelters and refuges, hospital wards and care homes. And some women’s apparent support for self-ID is deceptive, expressed for fear of what open opposition would bring. The few male academics and journalists who write critically on this topic tell me that they get only a fraction of the hate directed at their female peers (and are spared the sexualised insults and rape threats). This dynamic is reinforced by ageism, which is inextricably intertwined with misogyny – including internalised misogyny. I was astonished by the young female reviewer who described my book’s tone as ‘harsh’ and ‘unfortunate’. I wondered if she knew that sexists often say they would have listened to women if only they had stated their demands more nicely and politely, and whether she realised that once she is no longer young and beautiful, the same sorts of things will be said about her, too.”