Akua Reindorf KC Profile picture
Apr 29 7 tweets 2 min read Read on X
1/ There are 3 kinds of relevant harassment

For all 3, A engages in unwanted conduct which violates B’s dignity or creates an intimidating, hostile, degrading, humiliating or offensive environment for B (if not deliberate, it must be reasonable for B to experience it that way)..
2/ The first kind of harassment is where the conduct is "related to" sex. This is broad. Eg:

- telling sexist jokes

- putting sexually explicit posters up

- saying “hiya, big tits” to a woman

- calling a man “a bald c*nt*” (even though some women are also bald)...
3/ The second kind of harassment is where the conduct is “of a sexual nature”. Eg:

- sexual touching

- physical “horseplay”

- sexual comments directed at B

In addition to being liable for this kind of harassment, employers have a duty to prevent it…
4/ The third potentially relevant kind of harassment is where B is treated less favourably:

- because she rejected or submitted to the conduct, and

- the conduct was either of a sexual nature or was related to gender reassignment or sex

NB “related to” is broad: see 2 above.
5/ In my view, it's strongly arguable that wearing giant prosthetic breasts at work is conduct related to sex. Then the question is whether it's either deliberately violating women's dignity etc or it's reasonable for women to feel that way...
6/ If wearing the giant prosthetic breasts at work is connected to the man identifying as trans, it's arguable that it's conduct related to gender reassignment. If so, a woman employee must not be treated less favourably for objecting to it.
7/ Wearing giant prosthetic breasts at work is less likely to be conduct of a sexual nature, but depending on the circumstances it might be. In which case, the employer has a duty to prevent it.

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More from @akuareindorf

Jun 4
This is a confusing letter @sianberry.

I have some questions:

1. You’re asking for legislative action in response to a non-legislative Code. Assuming it’s the Equality Act you want to change, does it follow that you accept that the Code accurately reflects the Act as it is?
2. If you accept the Code is legally accurate, why do you say it’s “not fit for purpose”? What would you have had the @EHRC do other than produce an accurate Code? Should they have made it up?
@EHRC 3. What do mean by this bit? The Code follows the Equality Act and the judgment of the Supreme Court. Are you accusing the Supreme Court of improper motivations or credulity? Image
Read 9 tweets
Jun 1
@Alonso_GD Could you explain what you mean by "anti-trans talking points" and then identify the ways in which they're unreasonable?

The core of gender critical belief (which I suspect is what you're referring to) is:

A. Sex is real and immutable. Everybody is either male or female.>
@Alonso_GD B. There are situations in which sex matters, either because men as a sex class overwhelmingly present a threat of sexual and other violence to women as a sex class, or because of considerations of dignity and privacy.>
@Alonso_GD C. In those situations, we use sex as an organising principle. So we have single-sex toilets, domestic violence shelters etc. Generally they're the situations where women are at a heightened risk of male violence. They allow women to take part in public life with some protection>
Read 10 tweets
May 31
Has the @EHRC decided that a trans identifying woman can be banned from both the men’s and the women’s loos?

No!

Here’s a *very* long thread to knock this idea on the head once and for all ⤵️
The Equality Act allows for separate or single-sex services, if certain conditions are met: Schedule 3 paras 26-27.

It also allows for the exclusion of people with the protected characteristic of gender reassignment (trans people) from a single-sex service: Sch 3 para 28. >
< Previously there was confusion about what the point was of para 28. The assumption was that it must be there to allow trans identifying men to be excluded from women’s services (and vice versa). It must follow, the thinking went, that trans identifying men weren’t part of the >
Read 15 tweets
May 30
I’ve read this feverish, hyperbolic and incoherent article from @novaramedia so you don’t have to 🧵⤵️
1 First, the facts:

- the @EHRC is an independent arms-length body and is the Equality Act regulator

- the @EHRC Code is 342 pages of statutory guidance to the Act’s provisions on services, public functions & associations, across all protected characteristics & causes of action
@EHRC 2 @novaramedia thinks the @EHRC Code is "undemocratic"

What would a “democratic” process for the Code look like? A vote on whether statutory guidance should be legally accurate?

What would a manifesto pledge look like? “We will ask the Regulator to produce accurate guidance”? Image
Read 9 tweets
May 29
🧵 Why is @unisontheunion campaigning against the @EHRC's Code of Practice on Services, Public Functions and Associations?
1 Unison is a union. It's concerned with workers rights in workplaces. It's not concerned with the rights of service users in services, people who are affected by the exercise of public functions or members of associations.
3 There’s a widespread misunderstanding that the @EHRC Code of Practice applies to workplaces

It doesn’t. It only applies to services, public functions & associations

This isn’t because the government says so. It’s because the law is different for workplaces in important ways Image
Read 13 tweets
May 23
Long 🧵
1 Reading Billy Bragg comparing the @EHRC Code with Thatcher & section 28 is baffling. In the 80s I was a left wing feminist teenager – demonstrating against s.28, implacably anti-Thatcher, visiting Greenham Common, the whole scene – & I came out as a lesbian in the 90s…
2 Section 28 wasn’t about the LGBTQ+ community. It was about same-sex attracted people. It was an attempt to prevent the normalisation of our private & family lives. At the time lesbians’ kids were being removed by the state & lesbians were routinely violently attacked by men...
3 The “joke” that lesbians hadn’t met the right dick yet was prevalent. Feminists were mocked as lentil-eating dungaree-wearing harpies. But then, in the new century, there was a seismic change in social & civic life for LGB people and the perception of feminism…
Read 7 tweets

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