Observing Civil Rights: A Tale of existential awareness

There is no competition between vulnerable groups for observing civil rights, but there exists a race to a supposed pursuit of civil rights first. This race will render us a rightless society. 

Summary:

Civil rights are observed between all individuals, regardless of race, ability, colour, or gender. Building a society based on civil rights requires building an understanding of each other’s corporeality and acknowledging that different perspectives exist on the human condition.

It is important to broaden our perspectives and recognize that uniformity is not a characteristic of an open world, a world where human rights are indeed fundamental. Harmful generalizations can lead to conflicts between different groups in the pursuit of their respective rights. 

An example of harmful generalization is the gross objectification and sexualization of trans women, which perpetuate stereotypes and deny their self-awareness. Genuine observations about gender cognition should be made instead of ridiculing & stereotyping individuals based on personality traits, commonly associated with different gender markers.

Unbiased thinking, open-mindedness, and addressing specific needs of vulnerable populations are crucial for pursuing civil rights without harming any particular group. Internet activism often leads to speculative discussions without clear conventions surrounding human existential phenomena.

Activism for civil rights may sometimes be misunderstood as attention-seeking behaviours or fabricated claims of oppression. Still, it is essential to recognise that denying an existential phenomenon means disregarding the diverse reality of which we are all a part of.

It is crucial for us to recognize that this mindset of denial stems from an immature understanding of human cognition, which tends to create divisions rather than embracing the diverse nature of human beings on our planet. Respecting the rights of one vulnerable group holds less value if these human rights are routinely violated elsewhere in the world. Trust in global society is thus vital as human existence is interconnected with the planet.

A story of white, pink, blue, differently abled, cold humans on a dark night

It was a chilly evening as a large group of people gathered patiently to board a bus from Amsterdam to Paris. Among them, a young white girl accompanied a black man using a wheelchair. Politely, she asked one of the fellow crowd members in French if the bus had already departed. The attentive reply came back, “The bus is running late.” They patiently waited alongside everyone else.

Nearby, two figures also stood waiting – one pink, boyish-looking girl holding hands with another blue girl. Both of them had serene eyes. They smiled at each other as they waited. Nothing seemed out of the ordinary about them, except the pink girl had a shy but boyish accent. They seemed to be in a trance about the stars in their eyes. 

Finally, when the bus arrived, everyone rushed towards the door near the luggage section. Passengers needed to ask for assistance from the conductor to load their bags into the coach’s storage area. The girl and her differently-abled companion manoeuvred towards the entrance of the coach.

The conductor shouted in his Dutch accent, “The bus won’t leave without taking everyone on board! You might not get a window seat. It’s cold and dark outside anyway.”

In all this rush and chaos, ignorance took over almost everybody’s minds as they desperately tried to get inside quickly. It is not surprising how chilly it can get in this part of the world.

Unfortunately, this competition extended even towards differently-abled individuals like our black man on wheels and his companion. Both our protagonists found themselves swarmed by everyone wanting to secure seats for themselves before anyone else could claim them. Observing this scene unfold before them, the two figures – the pink and blue girl suddenly distanced themselves from the crowd, as if afraid of being associated with the mob.

After finding themselves at enough distance from the coach and the mob, the pink girl whispered something in a soft tone to the blue girl. She said, “Look at them! Have they suddenly turned blind? It was civil just moments ago.” The words were somehow loud enough for everyone present at that moment to hear. This caused an abrupt halt in the mob’s rush through the doors of the coach. Eyes widened as everyone turned around to see who had spoken. This time, the pink girl didn’t sink into her skin. She just looked back.
Time seemed to stand still.

Taking advantage of the sudden silence, the conductor took out a whistle from his pocket and blew it. The whistle seemed to be one that a dog trainer uses to train their best friends. He exclaimed, “Please form a queue, everyone!” Some complied, while others did not. In that momentary pause, he could finally assist the wheelchair-bound man in finding a place in the coach alongside his companion. Throughout this chaos, she had held onto the rails of his chair for support.

Once everyone was inside, the vocal duo (the pink and blue girls) also boarded the bus. The pink boyish girl was met with indifferent and angry faces.

It was like she held a mirror in the darkness, but the crowd could see themselves and the indifference on their faces, even though it was pitch dark. 

Unfortunately, these two ordinary-looking girls with serene eyes couldn’t find seats together. As darkness enveloped the coach from outside and night wore on, the girls decided to sleep under starless skies, only to be awakened by the first rays of sun breaking through their journey. They had arrived, and croissants were waiting for them in the beautiful city of Paris.

When the human rights of one vulnerable group are observed, it doesn’t come at the expense of another vulnerable group. It is important to recognize that civil rights are observed between two humans. Observation of rights has nothing to do with material resources but awareness. The competition between activism for the pursuit of civil rights in street campaigns is more of a resource mobilisation issue for the specific needs of a vulnerable group.

We should broaden our perspectives to accommodate everyone.
Any creator creates a world that is vast and diverse. Uniformity may be part of a dictatorial regime not an open world where human rights make a fundamental pillar of a civil society.

It’s unfortunate that social media activism often leads to speculative convolutions of knowledge, possessed by human cognitive awareness. Absolute conflicts arise due to a lack of consensus over conventions for existential phenomena – the basis upon which these civil rights are pursued. This can pit different groups against each other in an unnecessary competition for their respective rights.

A case of harmful generalizations in transgender woman populace, triggered by the onset of the futile race to rights and limitations in neurological plasticity.

This story is not only based on chasing the rights of the differently-abled but also on civil rights attached to any ethnicity or gender identity.
An example that can be cited here is the objectification of trans women by cisgender. This construct heavily relies on sexualizing trans women into homosexual men, for a temporary existential comfort, by the one projecting their own sexualization constructs. Due to gender dysphoria, a transgender woman attempts to fit into the commonly construed corporeal projections.

It is said as if transgender woman is playing out misogynistic musings. Nevertheless, the one who is seeing a transgender woman as a sexually deviant life form is instead effectively mistaking the transgender woman’s expressions by extrapolating outwards their own sexuality induced human consciousness onto the transgender human condition.


The result is generally a form of street-style mob lynching and molestation that has seeped into socially developed economies. Laws on gender and sexual discrimination prohibit such cognitive disturbances.

Vulnerability in transgender woman specifically arises due to the need for special protection. While laws are formulated for cis women and enforcement for special protection is a significant challenge, such laws are not well articulated for the special protection, required by trans women.

Read more Open Research on Gender Equity

Evidence suggests that some sections of cis women are hesitant to accept the corporeality of trans women. This may be due to a perceived fear of losing their hard-earned rights against patriarchal oppression. Misguided by misogynistic misinterpretation, the cis women assert that their rights would be infringed upon as if those rights were commodities purchased off a shelf.
A transgender woman is allegedly cast as a man wearing woman’s clothes. If such a transgender woman neurologically constructs astute femininity, as an expression of her own gender identity, such expressions are not forcing other women to cast themselves into similar societal conduct as much as any other able bodied woman’s astute femininity is forcing other woman.

But the force of patriarchal oppression faced by mothers to today’s human generations is so strong that the misinterpretation is flown into a regular cultural norm. This almost always becomes the basis of street style molestation of transgender woman. The behaviour is akin to a realisation that rights recovered against patriarchal mindsets come with some sort of return policy, such as what happens in consumerism.

Human brain is capable of classifying and itemising these classifications to make sense of the corporeality continuously and with consistent propagation, because of a basic continuity of personhood.
However, when met with transgender expressions, the cis normative human brain conditioning finds limitations. The differently abled cis human condition gets inhibited or hindered in its ability to classify more of human consciousness with sufficient clarity. It is as if there is a degree of procrastination for epistemological classification when the human brain faces edge cases for categorization, based on a binary reference. The cis normative behaviour finds itself difficult to accept the existential basis of transgender condition due to its inherent information processing loops.

Those who are able to accept and co-exist are mostly human brains with abundant neurological plasticity.

Observation of civil rights is a consequence of human cognitive awareness, and which has already progressed in the world, civil rights cannot be really reversed. Their observance has already made it into neurological plasticity between any two humans. Civil rights exist as a virtue of co-existence. A vulnerable cis woman is pitted against another – a tiny minority of transgender women, another vulnerable population of the society. These harmful generalizations have permeated human consciousness. The existential dilemma faced by transgender women makes the position perceived by cis women, another vulnerable group, uncomfortable.
The transgender human condition is still not fully documented in the form of multidisciplinary science and there is a lack of consensus on conventions. Human linguistic conventions have been primarily binary gendered, an exigence of the patriarchal supremacy. The breach in cognitive spaces directly affects the neurological plasticity of all humans in a society, shaped by the burden of the attention, that any human has on its episodic memory and cognitive training of the masses. 

Most importantly, this abrupt existential confrontation forces a rewiring of neural patterns. Remember, human neurological plasticity shapes a progressive society and organisms’ understanding of the society’s diversity and organisms’s human condition within it. This is a superset to the reproductive nature of the organism, where this species has been endowed with cognitive awareness.

Consequently, the feminine-looking boyish pink girl in our telltale distances herself towards global awareness, a type of cognitive state that shields the human condition from the breach of cognitive spaces that may occur due to stigmatised behaviour towards transgender women.

The structural stability in the human condition is nevertheless not influenced by projected pseudo-conditioning from other individuals about one‘s corporeality. It is like a projected false reality and a reminder that fellow beings are making corrupt observations about the world they inhabit. The one making honest observations doesn’t owe any explanation to the one that isn’t, just like how a transgender woman ought not to, so as to preserve their structural stability. This is the natural construct of the cognitive awareness.

Society here means an abstract form of organisation of humans.

In that sense, if a society (formed by Homo sapiens to observe their civil rights) is unable to protect a vulnerable group like transgender women, they might as well not exist. In a heavily binary-gendered society, they indeed are more vulnerable, hiding behind the veil of societal shame. Or if they consciously make efforts to present themselves to ward off the disturbances to their neurological process attached to their corporeality, they are not included in the civil setting.
The exclusion almost always forces transgender human condition into a state of vicious cycle of existential distress.

This psychological interplay between two observers not only disrupts their own existential neural processes. It also denies the entire existence and dignity of the individuals. The transgender often deviates from an abstract prevailing notion of society.

This does place blame for introducing an existential dilemma solely on transgender women. It should be noted that in the context of patriarchal conditioning, such blame is not easily attributed to transgender men in a more sexist setting.

Human rights can only exist when both parties permeating each other’s cognitive spaces respect each other’s dignity; otherwise, we are left with a society devoid of rights.

Once, a purple man proudly expressed his happiness about his purpleness. The purpleness had finally acquired long-fought-for rights, supposedly making the purple man less vulnerable. After all, being less vulnerable, means there is less need for special protection across the spatial reality.

However, even if one person’s rights are exploited in another part of society, it is unlikely that this purple man’s rights will remain intact for as long there are observations to be made elsewhere. The lethargy towards the observation of fundamental civil rights anywhere across the planet is thus dangerous.

Human existential cognition is interconnected with the planet, and the purple man cannot afford to be indifferent to the fact that rights flow from globalized cognitive awareness of the human condition to any localized aspect of it, not the other way around.

Humans find themselves in a world filled with curiosity but face an unexplained existence. However, when confronted with a different pattern in their existential observation, like that of a transgender woman, it becomes easy for majority in the society to blame her for disrupting their cognitive awareness.

In 2023, trust in global society reached abysmally low levels, causing widespread fear among humans. In a society driven by competition for civil rights, humans do not prefer to engage in introspection under broad daylight. In modern society, they simply wish to act in life mode(consciously reactive to stimuli) instead, moving existential curiosity in the background. But in a truly socially liveable society, introspection of existential curiosity is what shapes a human, cognitively aware of its existence.

Yet absolute joy lies in enlightening one’s curiosity. Humans are different from other species on the planet because they possess an existential cognitive awareness. This awareness thrives on the adaptation of innate curiosity about the material reality – exploration driven by curiosity is indeed science. When we are sending rockets into space, or submarines deep into the oceans, humans are quenching their curiosity. The fear of the unknown only benefits the lethargy in the human condition. Overcoming this fear bears fruits to the neurological plasticity of human cognition.

Therefore, it is again worth noting that civil rights exist only when two observers respect each other’s rights. The relationship does not exist when one denies the other the dignity. Civil rights are a consequence of awareness and not a race against each other to get them first. This requires the ability to provide each other space and freedom for independent thinking.

In simpler words when rights of one observer are breached, there exists a devoid of rights. Rights are not granted as it seems. They are observed. In that sense, the redressal of the breach of rights is the only possible way to create a society of civil rights.

In cases where transgender women’s rights are violated, they generally have no choice since the violator complains about the discomfort due to limitations in their neural plasticity. The plasticity is brought forward by some sort of non-conformity. More disturbance to the interpersonal cognition has almost always resulted in an increase in this non-quantifiable, subjective force of subliminal intelligence.
The transgender woman exhibits an existential basis for asserting her own rights.

 Is transgender an evolutionary rationale for the subliminal intelligence of the human species? No evidence has yet been suggested in this direction.
The prevailing species of Homo sapiens has not invested enough cognition in this direction yet.
However, if left under-explored, this uncharted territory almost always surmounts to the killing of a species. Homosapiens are good at killing other species to make room for their offspring. This is regarded as the basis of family and traditional values commonly cited in anti-homosexuality legislations across the world. It is important to note that the legislators fail to adequately describe the natural person’s legal personhood when it comes to sexuality and gender.

Read more about Creator’s Conundrum here.

LGBTQI+ or LGB? Cis rights or Trans rights? What about human rights for all? When human rights of one vulnerable group is observed, it doesn’t come at the expense of another vulnerable group.

In common understanding, transgender rights are often violated, and their existential basis is quickly dismissed as mere desires related solely to sexuality, due to skewed representations. This is a gross example of sexual harrassment and gender discrimination.

Desire can be described as a conscious observer reaching out for something achievable, such as body appearances and behaviour within material reality, according to another observer’s beliefs. However, gender cognition extends beyond this physical realm or corporeality and varies within each individual’s unique experience. While sexual orientation may change over time or through cognitive training, gender cognition remains steadfast as it is deeply rooted in one’s self-awareness within a stimulus-driven environment – stimuli being anything related or unrelated to sexuality itself.

This means that reactive responses based on immediate stimuli often lead us to make generalizations about human conditions, which hinder genuine observations that come from being aware of one‘s cognitive awareness. This is particularly important to bear in mind when discussing vulnerability in human populations, based on sexuality and marginalized gender.

While intertwined sexuality and gender are decomposable constructs, it is important to understand that gender is a superset containing human sexuality. Humans have the ability to describe their sexuality and gender, both in decomposable constructs, due to their neurological plasticity.

In a social experiment, ”While one can completely remove sexuality in a multi-party universe, it is only possible to remove an interpersonal cognition like gender in a state of cognitive singularity.”

Gender vs Sexuality or Sexuality in Gender Cognition?

In this context, self-governance over gender cognition means looking inward into the human existential rather than focusing outward. Self’s control over sexuality, on the other hand, holds little significance beyond being a social reserve for its existence. Sexuality is considered a subset of gender. Gender encompasses the being’s existential construct. It serves as a narrative that allows individuals to realize their own understanding of interpersonal cognition. This realization is continuous, as the continuity of personhood cannot be abolished in our universal reality. Human beings live a temporal existence. Gender cannot be refrained from since the manifestation of gender is attached to a globalised cognitive awareness.

In certain cultures such as Hindu(as seen through literature like Kama Sutra) or, more recently, cultural acceptance of pansexuality, there has been celebration around different expressions of sexuality throughout the world.

In Hinduistic cultural interpretation of creator, there is no rigid concept of gender, and diversity of corporealities have been celebrated as incarnations of God. In the 19th century, there were significant efforts to create research grounds for medical transition – to benefit the corporeality of transgender women. What I find laughable is that in a phenomenon where body and mind‘s incongruence has been displayed with such gravity, majoritarian society’s leanings towards suppressing cognitive learning (which expands individual neurological plasticities) has been rather slow.

A case in point is in certain African countries, such as Uganda, the human species wrote a law that restricts the concept of consensual conduct. Unfortunately, some individuals struggle to comprehend the true meaning of continuity of personhood, imbibed with human cognition. Remember human cognition posesses temporal characteristics.
The vulnerable population is supposedly under-protected by trapping individuals in a vicious cycle of non-independent thinking and lack of freedom. This restriction limits human cognition and the associated universal continuity of personhood. This is shown in conservative glossaries and articles of such legislations, which contradict one another. Such laws are written with a view point of conserving traditional family values. It is again laughable that the legislators who draft such writings and execute them into law, are found to appoint their family members and offspring’s to high positions in the generally corrupt economies. “So much for the traditional family values”.

It makes me wonder whether personhood is even existentially connected to a territory but to the planet. Personhood and its continuity lie in human cognition and flow across the earth.

Read Open Research Case Study and Observations for Gender Equity on Uganda.

However, when it comes to understanding oneself through the lens of identity and existence itself -gender remains deeply ingrained within us all.

It has been observed that with cognitive training, sexual orientation can change. It is important to note that in this context, sexuality refers to romantic attraction and physical interaction between two individuals. In contrast, gender cognition refers to the existential basis of one’s being.

Remember, humans live lives as a continuous narrative – each person’s story mode is uniquely their own, charged with episodic memories.

Age of Disinformation and instant gratification 

Social media influencers from one vulnerable group are racing to gain incentives on the internet. However, it is important for them to always strive for kindness towards another vulnerable population. They should also acknowledge that any negative behaviour from influencers could harm the cognitive awareness of vulnerable groups.

Again, taking the example of the transgender woman, there seem to be more transgender influencers publishing psychological advice to the human populace than there might be the transgender human condition. After all, if you have a rampant discontinuity in your corporeality, why would you waste too much human cognition on giving relationship advice on the Internet instead of judiciously exploring and documenting newer conventions and language for an unexplained phenomenon?

The latter seems to be more vital; once achieved, would sharing that in the immediate corporeality even make sense, other than for social inclusion? It should be noted that social exclusion does hinder the neurological make-up of transgender human condition. It forces the being to stay in a heightened state of spatial awareness but cognitive superintelligence state by constantly and critically questioning to describe their existential make-up.

The interruption is there courtesy, falsehood, and misinterpretations about the human condition. Therefore, sharing honest observations would indeed make sense for neurological comfort for humans. Unfortunately, narratives where cis gender feels threatened by transgender and where diverse ethnic groups feel discomfortable with each other is a slower progress towards a more sustainable human society.  

This leads me to postulate that sensible conversations about psychological healthcare related to marginalized and vulnerable groups must prevail on social media platforms. These platforms are already filled with disinformation and conspiracy theories. This includes discussions about the needs of differently-abled individuals, people with different sexualities and genders, and other ethnically vulnerable populations.

In order to ensure that the pursuit of civil rights does not harm any particular group, unbiased thinking and open-mindedness are crucial. It is also important to recognize that each vulnerable group has specific needs that should be accounted for in legislations, aimed at protecting their civil rights.

“identity” is often used when discussing human experiences associated with different conditions or perspectives. For example, during past movements advocating for homosexual rights, this word was used in order to highlight the distinction between an individual’s sense of self and their environment.

It is less common for cisgender individuals and heterosexuals (those whose gender identity matches their sex assigned at birth and those who experience heterosexuality) to use such language. Spoken language builds a cognitive convention. The less affirmation of identity attributes indicates less vulnerable groups like cis, heterosexuals or those where ethnic rights have accrued. Cis indicates typically that the human condition is characterised by congruent bodies that align with their neurological activity well within conscious control. 

Most humans have trained themselves neurologically based on each other’s corporeal patterns. These patterns are expressed through personhood, the continuity of which grants lower levels of expenditure of cognitive energy- a feature of a human condition having structural stability.

Tracking genuine, vulnerable human condition from the counterfeit

Unfortunately, in today’s society, social media platforms are sometimes misused by individuals to express their frustrations. This poses a challenge in distinguishing between genuine activism and counterfeit activism. Counterfeit activism can contribute to spreading misinformation and confusion, while authentic activism always aims to embrace diversity. Therefore, we must address the specific needs of vulnerable populations, such as those related to gender, sexuality, or individuals with different abilities.

The range of differently abled conditions among humans is vast and becomes evident through physical embodiment.

Evaluating genuine instances related to sexuality-based vulnerable human conditions is not an easy task due to cultural and legal contexts that may suppress diverse sexual orientations.

However, when it comes to understanding non-normative gender cognition, one potential criterion for determining authenticity could be an individual’s observation to consistently experience gender dysphoria on a long-term basis. Gender dysphoria can be a medical diagnosis, when there is a persistent incongruence between an individual’s gender cognitive pattern and an assigned binary epistemological classifier, what are commonly labelled as biological sex descriptors, whilst the human neurologically processes its corporeality. The human condition may be neurologically processing based on localized cognitive awareness.

For example – if this introspective element persists over time while displaying normative cognitive learning associated with the function of life, any normative (cisgender) post-adolescence, it indicates that the person is having a fundamentally transgender experience. 

For secondary observers, the being will be engaging in persistently rejecting and breaking societal expectations generally associated with physical appearance since it has discovered that its internal cognitive pattern is consuming too much quantum cognition energy, in needlessly processing neurologically an expected gender cognition. 

A measurement of change in quantum cognitive energy is possible only by honest enquiries made in safe spaces. Alas, the species of Homo sapiens is not at this evolutionary stage unless it discards other types of epistemological indifferences. 

Activism and advocacy for civil rights can sometimes be misunderstood as attention-seeking behaviours or fabricated claims of oppression.

1. The term “cis” is used to indicate an epistemological classification within the scope of Gender Cognitive sciences, indicating that more cases are included for describing this scientific area.
2. In its infancy, gender studies primarily focused on psychological aspects, such as behaviour. This emphasis stemmed from concerns about privacy and a limited understanding of human cognitive learning processes.

It is important to note that coercing transgender individuals into revealing intimate details about their personal identity violates their fundamental human rights. Instead, we should focus on establishing legislative frameworks that protect civil rights and promote the coexistence of a diverse human species.

A transdisciplinary research group approach is a valuable way to explore the depth of human existential cognition to form legislative opinions that promote observing civil rights in society.

Objectifying trans women by cisgender women or sexualizing them as homosexual men denies their self-awareness and perpetuates harmful stereotypes.

It is unfortunate that internet activism often leads to speculative discussions due to a lack of conventions surrounding existential phenomena. This can create unnecessary divisions among different groups. 

The race to civil rights can have a corrupt impact on our understanding of the human species and its existence. It is crucial to acknowledge that denying an existential phenomenon means disregarding the diverse reality we are all a part of. Failing to make honest observations may leave us more susceptible to losing our existential cognitive function entirely.

While there should not be a competition for civil rights, it is important for everyone to recognize and respect the rights of cisgender individuals and heterosexuals also as much as transgender and homosexual, and differently abled.  Only then can we begin to discuss the epistemology and social sciences behind vulnerable groups in the civil sense such as transgender individuals, homosexuals, and differently abled individuals.

Ultimately, recognizing and protecting the rights of all vulnerable groups, including cisgender individuals and heterosexuals, holds less value if these human rights are routinely violated across the world. Remember civil rights are always observed between two human beings.