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Pauline Fielding's avatar

I agree. The tribunal states that GC beliefs are capable of protection under the Equality Act. On the surface, this looks like compliance with Forstater. But in practice, the tribunal treats the claimant’s GC belief as something that must be tolerated only if it causes no friction, and measures her conduct against an unstated norm of affirmation, inclusion, and emotional validation of the second respondent. As a result, GC belief is accepted abstractly but problematised concretely.

The judgment frames the claimant’s discomfort as requiring justification, while the second respondent’s expectation of comfort, affirmation, and ease is treated as reasonable. The tribunal never seriously entertains the possibility that discomfort at a male-bodied person in a women’s changing space could be a deep, non-negotiable belief-based response, rather than a prejudice to be doubted, corrected or managed away. Instead, discomfort itself becomes evidence of “avoidance”, and avoidance becomes evidence of hostility. Whilst the Tribunal gives unnecessary detail of the sexual assault on the Claimant when she was 17 it is never understood how this might have added to her distress.

In paragraph 634 the tribunal shifts from describing what the claimant believes to evaluating what kind of person that belief makes her. Her reference to the second respondent “undergoing some form of process” is treated not as a factual description consistent with GC belief, but as indicative of a dismissive attitude towards gender reassignment as a protected characteristic. From there, the tribunal goes further, suggesting that her belief that a trans woman remains male is potentially transphobic. This is proof the Tribunal does not respect the Claimant’s beliefs. A belief that Forstater says must be protected is re-labelled as suspect.

The tribunal does not see that the second respondent’s note taking of the alleged incidents of the Claimant’s avoidance shows that he does not believe that it is valid to hold gender critical views. He is recording a perceived lack of eye contact as evidence of hostility and not as evidence of discomfort. He did not, when commencing employment, go to Human Resources and ensure written policy exists that he can use the changing room instead he hid behind a claim that he had used the female changing room at his previous employment without incident and a conversation with Dr. Searle but not one with HR. Having done this he ensconced himself in the changing room and the only choice for a woman objecting is to avoid or challenge. He put the pressure to establish what is policy onto a woman to complain. Thereby from the outset a woman objecting is going to feel high levels of discomfort, indecision, confusion and may make mistakes in how she progresses her distress. None of these choices by the second respondent are perceived by the Tribunal. In their view it is assumed it was entirely reasonable the second respondent occupied the changing room until challenged. His note taking was commendable.

T

he judgment operates as if gender reassignment requires affirmation and accommodation while gender critical belief requires restraint, self-monitoring, and near invisibility. It is something shameful like her alleged racism - unnecessarily allowed into the case to undermine the claimant’s credibility. If the claimant can’t show other women object the assumption is they don’t object because the norm is inclusion.

The claimant’s worldview is read through a moral lens already tilted against GC assumptions, her behaviour is interpreted in light of that moral suspicion, and her sincerity is measured against standards she could never meet without abandoning her belief. She is not just judged for what she did, but for how she sees the world.

The tribunal’s failure is not that it rejected GC beliefs outright .It is more damaging: It accepted GC belief in theory, but treated its lived expression as inherently suspect, destabilising, and in need of correction.

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