Otherkin: Being a Nonhuman Entity

traversing the outer reaches of trans identity

This is the otherkin chapter from Autoheterosexual: Attracted to being the Other Sex, my book which explains not only the most common type of transgenderism, but also a broader autosexual theory of trans identity that makes sense of transrace, transabled, and transspecies identity.

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Like other pubescent teenagers before them, Rumor was awakening to their inner dragon-like nature[i]:

My awakening sucked. It was a slow and painful process. At least, it was for the first few years…I couldn’t shake my sense of identification with dragons, though it made no sense to me. I felt like I was a dragon on some level.[ii]

Confused and seeking to understand their new feelings, Rumor found others on the internet who were dragons, too. Learning that others felt the same way was a revelation, but they initially ran from their dragon identity and suppressed their draconic nature—a “masochistic approach” they later came to regret[iii].

After exploring and accepting their identity, they were primarily left with “a sort of quiet sense of wonder”. Like countless otherkin who came before them, they had become aware of the parts of themselves that weren’t fully human. They had awakened.

Otherkin are a subculture of people who identify as not entirely human. They have a deep integral belief that they are a nonhuman entity in mind, spirit, energy, or some other nonphysical manner.

Otherkin have traditionally been fictional or mythological creatures such as dragons, elves, faeries, or vampires. The nonhuman entity that an otherkin identifies as is their kintype.

Therians also fall under the otherkin umbrella, and can be thought of as otherkin whose kintypes are real, nonhuman animals.

Otherkin who identify as mythological creatures such as dragons, elves, and faeries are mythkin, those who identify as characters from fictional media are fictionkin, and those who identify as objects such as cars, dolls, or furniture are objectkin.

All these different identities are beyond the scope of what is traditionally considered human, so they are all forms of alterhuman identity.

Like therians, the dysphoria that some otherkin experience pertains to the incongruence between their nonhuman identity and their physical human body, so some otherkin are also susceptible to species dysphoria[iv]—a sensation that’s been described as “feeling displaced in a human body when you feel you should be in an entirely different one”[v]. Otherkin may also feel out of place, or feel a homesick longing to return “home”[vi].

Kintype Embodiment: Kinshifting, Body Adornments, and Body Modifications

When otherkin shift, they call it kinshifting. It’s fundamentally the same phenomenon as therioshifting, so otherkin also use the language around shifting that was pioneered by therians[vii].

During a kinshift, otherkin feel more like their kintype in body or mind.

When otherkin undergo a mental shift, they feel more like their kintype mentally. During this experience, they may behave more like their kintype or feel that their sensory perception is similar to their kintype (i.e., a sensory shift).

When in a phantom shift, otherkin can feel the presence of phantom body parts corresponding to their kintype. If they are a dragon, they may feel wings, scales, or a tail. If they are a demon, they may feel horns on their head. However, some otherkin experience combinations of phantom anatomy that don’t neatly fit with any singular kintype.

To induce shifts, otherkin may adorn their bodies with costumes, jewelry, makeup, or specially themed garments that remind them of their kintypes[viii]. This species transvestism is like crossdressing, but for species instead of gender.

In the Nonhumanity & Body Modification/Decoration Survey[ix], a survey of otherkin that explored nonhuman embodiment through body modifications and adornments, otherkin were most likely to say they decorated or modified their body for self-expression or aesthetics. Among those who engaged in body decoration, 67% said that relieving dysphoria was a motivator. Only 13% said the same for sexual gratification[x].

When asked to explain their motivations, most spoke about species dysphoria or self-expression. But some spoke to the sexual side of their use of body adornments for cross-species embodiment[xi]:

• “It makes me feel good, in charge of my sexuality and brings forth my feelings of nonhumanism”

• “Everything from ‘just plain fun’ to sex things to achieving feelings of bodily comfort/euphoria. Many of these things overlap”

• “Some of it is for pet play, which itself is something I’m into because of my animal identity”

Even though these reports are primarily about species rather than gender, it’s uncanny how similar they are to testimonials from autohet trans people. Translated into the language of gender, that last quote would instead read, “Some of it is for gender play, which itself is something I’m into because of my gender identity”.

I’ve seen this type of statement made by plenty of trans women who believe their sexual interest in female embodiment is an outgrowth of their gender identity or gender dysphoria rather than the other way around. If autosexuality underlies otherkin identity and most cases of transgenderism, this overlap in thought patterns is not only unsurprising, it’s to be expected.

Perhaps this is why an FTM respondent to that same survey said nonhuman-related body decorations and chest binding cause similar feelings:

It greatly eases my dysphoria. Wearing non-human related body decoration as an otherkin gives me a feeling similar to binding my chest as a trans person. It helps me to feel more comfortable in my existence and can even feel therapeutic at times.[xii]

Like autohet transsexuals, many otherkin want to permanently modify their body to more fully embody their idealized self-image. In the body modifications survey, many respondents already had conventional body mods such as piercings or tattoos, and those who had not yet gotten body mods usually wanted to get them.

Otherkin also showed interest in unconventional body mods such as getting their tongue split, ears shaped, or teeth sharpened. Subdermal implants and genital modifications were also on their radar. Among otherkin who wanted to get body mods, 75% said it was related to their nonhumanity and 60% thought that future body mods would help relieve their dysphoria[xiii].

Otherkin who had already gotten body mods usually said it was done out of self-expression or for aesthetics. Some said they did it for spiritual reasons or to relieve dysphoria. A few said it was for sexual gratification.

Overall, these otherkin wanted body mods for the same reasons as other kinds of autosexuals—to feel at home in their body, to feel whole, or to alleviate dysphoria:

• “To relieve dysphoria regarding having breasts and nipples as an avian”

• “I chose to get body modifications related to my nonhumanity as an attempt to minimize discomfort in the body I am forced to occupy”

• “Just like wearing gear, my body modifications give me a sense of wholeness”

As with autohet transsexuals, otherkin speak of feeling alienated from their body because of mind-body incongruencies and report feeling better after modifying their bodies to suit their identities.

Fictionkin and Objectkin

Within the otherkin community, there are no hard and fast rules about which kintypes are “valid”. For instance, otherkin are fairly split about whether people who identify as characters from TV shows, cartoons, or movies have “valid” kintypes[xiv].

On the other hand, they’re seemingly more unified regarding the legitimacy of objectkin: five out of seven respondents to one otherkin community survey said they wouldn’t accept inanimate objects as kintypes[xv]. In response to this invalidation, an objectkin may defend their identity with their belief in animism (the idea that plants, objects, and natural phenomena have souls) and argue that their identities are just as real and valid as other kintypes[xvi].

Objectkin are uncommon. Aside from the therian subset of otherkin, most otherkin identify as mythical creatures or as members of mythical humanoid races. But given that people can be sexually attracted to objects (objectophilic), it stands to reason that some of them will be sexually attracted to the idea of being particular objects (autoobjectophilic), and therefore a few will even come to identify as those objects.

Identity: Degree, Agency, and Coping

In considering nonhuman identity, both the strength of that identity and whether it was consciously chosen are important factors. Although otherkin identify as nonhuman beings and this identity is often regarded as involuntary, not all otherkin have this degree of identity or see their identity as involuntary.

To give voice to their experiences, alterhumans created identity labels that vary depending on the strength of nonhuman identity, whether it was chosen freely, and whether it stemmed from a desire to cope with emotional suffering:

• Strength of stated identity—identifying as or identifying with?

• Degree of agency—was the identity taken on voluntarily or involuntarily?

• Emotional context—is the identity a means of coping with suffering?

When an alterhuman individual identifies with a nonhuman being, they are other-hearted[xvii]. Similar to how someone who identifies as a dragon is “dragonkin”, someone who identifies with dragons is “dragon-hearted”.

Other-hearted individuals identify with a nonhuman being, not as that being[xviii]. Although this connection to a type of nonhuman being doesn’t quite reach the level of believing that one is that type of being, it’s still a strong connection.

The distinction is similar to the difference between “kin”—which describes someone’s relatives—and “kith”, which describes someone’s familiar friends and acquaintances. Therefore, other-hearted individuals are also called “otherkith”, and the species they identify with is their “kithtype”. For example, someone who identifies with vampires can be described as “vampire-hearted” or “vampirekith”.

People who consciously choose a nonhuman identity are called “otherlinks” or “otherlinkers”, and their “linktype” is the type of entity they’ve consciously chosen to identify as[xix]. The voluntary nature of an otherlink identity differentiates them from otherkin, whose nonhuman identity is considered involuntary.

Since alterhumans have developed this language to tell apart voluntary and involuntary identities, the amount of agency involved in the development of nonhuman identity seems to be a crucial consideration for them.

Whether a person chose the identity or adopted it as a coping mechanism matters, too. “Copinglinks” are alterhumans who have consciously chosen to identify as or with a nonhuman entity or fictional human identity as a coping mechanism[xx]. But for some reason, the “copinglink” label wasn’t too popular among the people it described, so a broader “otherlink” category was created to accommodate voluntary nonhuman identities in a way that didn’t seem to portray them as less valid or important_.

There’s no way to objectively know if a particular alterhuman individual is actually an otherkin, otherkith, or otherlink. As with matters of gender identity, they have to be taken at their word—sometimes quite literally: it might be a word you’ve never heard before.

Xenogenders

Alterhuman identities are beyond the scope of what is traditionally seen as human, so many otherkin have trouble relating to human notions of gender. As a result, otherkin often have a type of nonbinary gender identity called xenogender. The prefix “xeno” comes from the ancient Greek word “xénos”, meaning “alien”.

Xenogenders can’t be contained by human conceptions of gender, and instead relate to animals, plants, objects, or other concepts not traditionally associated with human gender[xxi].

Faerie otherkin may describe their gender as “faegender”, and dragonkin may describe their gender as “dragongender”. Because kintype influences these xenogenders, they are a type of “kingender’’.

Otherkin have also created labels for the gendered nature of their animal identities such as “buckgender”, a gender that encompasses masculine animal energy, and “doegender”, a gender that encompasses feminine animal energy.

When it comes to xenogenders, it seems there’s no limit to the possibilities. In fact, the limitlessness of xenogenders calls into question whether or not they truly count as gender identities.

Xenogenders Are Genders If Gender Is “Who You Are”

The idea that gender identity is simply “who you are” is fairly common in the gender-variant community. Even large nonprofit organizations like Stonewall UK sometimes describe gender identity as “who you are”[xxii]. Given such broad conceptions of gender identity, it was inevitable that xenogenders would arise and that people would promote them as legitimate gender identities.

After all, who can say that an autohet person’s internal sense of being the other gender counts as a gender identity, but an otherkin’s internal sense of being their kintype doesn’t?

Otherkin often see themselves as their kintype during sexual fantasies and also like being treated as such in sexual situations. This preference suggests that otherkin have an autosexual attraction to being their kintype, and thus can also have an internal sense of being their kintype akin to how autoheterosexuals can have an internal sense of being the other sex.

If gender identity is as broad as “who you are”, then xenogenders are gender identities just as the cross-gender identities of autoheterosexuals are gender identities.

But if the concept of gender were limited to human femaleness and maleness, then xenogenders wouldn’t count as gender identities. They would still be a type of identity, but “gender” wouldn’t be the right word to describe them.

Otherkin and Human Gender Variance

Nonhuman identity and transgender identity coincide too often for their co-occurrence to be a fluke.

An estimated 0.6% of US adults[xxiii] and 1.8% of US high school students[xxiv] identify as transgender. A recent Gallup survey found that among Americans, 1.2% of millennials and 1.8% of zoomers identified as transgender[xxv]. Overall, it seems that fewer than 2% of Americans identify as transgender.

Otherkin, though, are far more likely to identify as transgender. Otherkin community surveys[xxvi] indicate that about a third of otherkin identify as transgender (see Table 7.5.1), and an even higher proportion have a suprabinary gender identity (see Table 7.5.2).

As seen in Table 7.5.1, community surveys of otherkin from 2013 to 2021 suggest that in recent years, the proportion of otherkin who identified as transgender increased by approximately 3% per year—a rate of change that itself exceeds the total proportion of transgender Americans, which is likely under 2%.

Relatedly, the gender of a therian’s animal side is more likely to match their human gender than their human sex.

In 2020, a prominent internet therian named PinkDolphin surveyed the therian community about their therianthropic and gender experiences[xxvii]. In his survey of Therianthropy and Gender Experience, PinkDolphin found that the gender of a therian’s theriotype was more likely to match their human gender than their human sex: only 32% of therians said their theriotype’s gender didn’t match their human gender identity, whereas a solid 53% of respondents had theriotypes whose genders didn’t match the sex of their human body[xxviii].

Additionally, about a third said they experienced human gender dysphoria because of their theriotype’s sex traits[xxix]. It seems that for some transgender therians, their different dysphorias feel similar. Their personal accounts also suggest that their animal identities can inform their human gender identities, and vice versa.

In this and the following section, I will draw upon written responses from community surveys to support my assertion that autosexuality is the primary cause of transspecies identity. Most responses shown here are unaltered, but I sometimes made small changes to spelling or grammar for clarity.

One therian felt that transgenderism and therianthropy were linked, and remarked how their respective dysphorias felt similar:

I experience gender dysphoria, and I think gender- and species-dysphoria feel very similar. Because of that, I think transness and therianthropy are very similar, and I don’t personally have much issue with the term “trans-species”.[xxx]

A stallion therian reported that his gender identity and animal identity mutually reinforced each other:

My gender identity influences my therianthropy and vice versa. My therianthropy doesn’t have a separate gender from my gender. I am transgender because I am a man in a female body as I am a therianthrope because I am a horse in a human body. So naturally they come together to make me see myself as a “stallion”. [xxxi]

For an FTM therian of unspecified theriotype, the maleness of his animal side helped him realize he was transgender:

Interestingly, I viewed myself as the male version of my theriotype before I fully came to terms with me being FtM transgender…In a way, my nonhuman identity helped me ‘ease’ into accepting myself as male.[xxxii]

One otherkin reported that their human-like kintypes impacted their human gender identity more than their theriotypes:

My human/humanoid fictotypes generally affect my gender identity more than my theriotype does because their experiences with gender are human experiences that relate more directly to my own human experience, while non human animals have a very different experience of gender than humans do.[xxxiii]

In another survey of otherkin[xxxiv], one respondent described how his gender feelings and species feelings were entwined, making it hard to separate the two. He identified as buckgender, an identity that encompasses nonhuman feelings of masculinity:

My gender identity and my otherkin identity are deeply intertwined and I find it impossible to compartmentalise and separate my identity feelings into categories of “gender” and “species”. My gender, buckgender, is meant to represent the way that I parse/process gender from a non-human perspective.[xxxv]

Understandably, otherkin with identities that aren’t carbon-based can have particular difficulty relating to human gender. Some robotkin have reported that their attractions to machines were connected to their intense dysphorias, or that their gender identity was best described as “robot”:

• “A majority of my identity is mechanical. I have attractions to machines and have extreme dysphoria (species and gender) relating to this at times”[xxxvi]

• “I put ‘robot’ as my gender on this survey because it is truly how I feel. The level of disconnect to humanity I feel absolutely influences my gender, and describing it in human terms is incredibly hard”[xxxvii]

Sexual attractions to machines are pretty rare: it would be quite a coincidence if robotkin were attracted to machines but sexuality was unrelated to their mechanical identity.

Otherkin Sexuality: “Anything Sexual Makes Me Shifty AF”

In 2020, the Alterhumanity and Sexuality Survey[xxxviii] asked 156 otherkin about their sexuality and got responses that usually indicated the presence of autosexuality: most respondents affirmed that they’ve been their kintype in sexual fantasies or that they enjoy being treated as their kintype by their sexual partners (see Table 7.5.3).

Their allosexuality showed similar patterns: most said they were sexually attracted to their kintypes or that they consume porn of their kintypes.

Even fictionkin (people who identify as characters from fictional media) showed a similar pattern. A majority of fictionkin fantasized about being their fictotype or admitted to consuming pornography related to their fictotype.

This attraction to kintypes is arguably the norm. One therian reported, “I’m zoo for my type…This is NORMAL for all therians. If they deny it they are either lying, or it affects them so little, it doesn’t matter/register”[xxxix].

When fantasizing, otherkin often imagine they are their kintypes. One dragonkin found this quite arousing, reporting that “the idea of transforming into my kintype is very arousing to me, and of course as a dragon I like the idea of having sex with my own kind”[xl].

For one otherkin, a primal headspace was seemingly a prerequisite for them to get turned on: “sex only seems interesting if I’m in a werewolfy or more animal state of mind”, reported one werewolfkin[xli].

A dragonkin noted the connection between their dragon side and their sexuality when they disclosed, “when I really start to get in the mood, my dragon side starts to come out more and my sex drive goes from 0 to 10 real quick”[xlii].

They weren’t the only otherkin who shifted while aroused: most respondents said they’d shifted during sex or masturbation before[xliii]. As one of them noted, sexuality usually brought on shifts: “Phantom sensations everywhere, mental shift, sensory shifts. Anything sexual makes me shifty AF”[xliv].

Like human-based manifestations of autosexuality, signs of alterhumanity can be present before puberty, and puberty makes its sexual nature apparent. One horsekin reported, “I was a horse before puberty and when I had my wet dream it was about a mare”[xlv].

Some otherkin have difficulty with conventional sexual expression because they aren’t sexually attracted to humans enough to pursue or sustain a relationship with one. If that other human is otherkin, though, it helps: one otherkin reported, “I have very little attraction towards humans, and feel more attraction to people whose identities are more similar to mine, i.e. kin folks, and furries”[xlvi].

Even if their conventional sexuality is intact enough to be attracted to humans, otherkin might feel too much incongruence between their nonhuman identity and their human body to find a sexual way of being that works for them:

My struggle to connect with my body definitely changes how comfortable I am receiving sexual acts. I think it changes my level of attraction to others as well. I also really struggle to perceive/understand gender, which makes it difficult to define my attraction based on that.[xlvii]

Like furries, otherkin have elevated rates of nonheterosexual orientations. In fact, they’re more likely to claim a sexual identity indicating attraction to multiple genders (i.e., bisexual, queer, or pansexual) than they are to say they’re heterosexual[xlviii].

When people are sexually attracted to being another species, the knowledge that it’s mating season can strongly affect their libido. One deerkin reported peak libido during deer rutting season:

My sex drive often feels a bit more primal in a sense. I notice this a lot in the kind of kinks that I express as well, such as vore. I also get MEGA horny around deer rutting season.[xlix]

This deerkin wasn’t the only one whose primal side lent itself to an interest in vore (a sexual interest in being eaten alive, or in eating a creature or person alive). Most respondents to the Alterhumanity and Sexuality survey reported kinks like this which are difficult or impossible to enact in reality[l].

Among otherkin who reported such kinks, 20% were into vore and 28% were into transformation (sexual interest in transforming into something else)[li]. In her writeup, the survey creator remarked, “It is of no surprise that transformation is so popular, we all like to imagine turning into our kintypes whether in a kinky way or not”[lii].

Altogether, these survey results support the idea that otherkin experience cross-species identity and species dysphoria because of autosexual attraction to being their kintypes. Thus, their internal cross-embodiment experiences are just as emotionally significant as those experienced by people with other forms of autosexuality.

In Sum:

• Otherkin are a subculture of people who identify as not entirely human. They have a deep integral belief they are a nonhuman entity in mind, spirit, energy, or another nonphysical manner. The type of nonhuman entity an otherkin identifies as is their kintype. Otherkin may have mythical kintypes such as dragons or demons, fictional kintypes based on fictional characters, or even object kintypes such as dolls or cars. Therians are the subset of otherkin who identify as real nonhuman animals.

• Otherkin embody their kintypes through mental shifts and phantom shifts. During these shifts, they may feel they have the mindstate of their kintype or sense the presence of phantom anatomy corresponding to their kintype. These shifts may be voluntary or involuntary, temporary or permanent. The degree to which an otherkin shifts varies between individuals, as does the types of shifts they have.

• To facilitate nonhuman embodiment, some otherkin adorn their bodies with costumes, jewelry, makeup, or specially themed garments that remind them of their kintypes. When asked about this species transvestism, they are most likely to say they do it to reduce species dysphoria, but some say that sexuality plays a role. To more fully embody their kintype on a permanent basis, some otherkin seek body modifications such as tongue splitting, teeth sharpening, or ear shaping.

• It is orthodox opinion among otherkin that being otherkin requires identifying as a nonhuman entity and that the propensity to be otherkin is an innate trait, so they’ve created a set of labels to describe alterhuman identities that don’t meet these requirements. These labels differ based on the stated strength of the identity, the degree of agency involved in coming to it, and whether the identity was adopted for emotional ends.

• Otherkin have created a special set of nonbinary gender identities to describe their feeling of being something that falls outside human notions of gender. These xenogenders may describe their nonhuman kintype (e.g., dragongender) or represent a confluence of nonhumanity and gender (e.g., doegender, buckgender). For xenogenders to not count as gender identities, the construct of gender identity must be restricted to human notions of masculinity and femininity.

• Community surveys reveal that otherkin are far more likely to identify as transgender or have suprabinary gender identities than the general population. In the last decade, transgender identification rates among otherkin increased about 3% per year. Therians tend to have more concordance between their animal and human genders than they do between their animal gender and human sex. The identities and dysphorias of their animal and human sides may each inform the other, so it can be hard for them to differentiate between the two influences.

• When surveyed about their sexuality, most otherkin admit they are sexually attracted to their kintype or consume porn depicting it, and most say they’ve been their kintype in sexual fantasies or like being treated as their kintypes in sexual situations. Thoughts of being their kintype can bring on sexual arousal, mental shifts, or phantom shifts. In short, otherkin are sexually attracted both to and to being that which they identify as, consistent with the general pattern seen among autosexual orientations.

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[i] Lupa, A Field Guide to Otherkin, 31–33.

[ii] Lupa, 33.

[iii] Lupa, 33.

[iv] “Species Dysphoria | Otherkin Wiki | Fandom.”

[v] Lupa, A Field Guide to Otherkin, 40.

[vi] “Otherkin FAQ v 4.0.1 (2/8/01).”

[vii] Shepard, “What Is a Kinshift?”

[viii] Shepard, “The Nonhumanity & Body Modification/Decoration Survey,” February 2021.

[ix] Shepard, “The Nonhumanity & Body Modification/Decoration Survey.”

[x] Shepard, “The Nonhumanity & Body Modification/Decoration Survey,” February 2021.

[xi] Shepard.

[xii] Shepard.

[xiii] Shepard.

[xiv] Lupa, A Field Guide to Otherkin, 202; Reddit user: u/komondorok, “’KIN Survey.”

[xv] Reddit user: u/komondorok, “’KIN Survey.”

[xvi] Therian Interviews Episode 2.

[xvii] Calico, “The Exact Definition of Being Other Hearted.”

[xviii] Renata, “Otherhearted: What Exactly Is Kith?”

[xix] “Otherlink.”

[xx] Shepard, “C’linkers and Copinglink.”

[xxi] Morin, “EGO HIPPO,” 91; Feraday, “For Lack of a Better Word,” 55.

[xxii] “The Truth about Trans.”

[xxiii] Herman, Flores, and O’Neill, “How Many Adults and Youth Identify as Transgender in the United States?,” 1.

[xxiv] Johns et al., “Transgender Identity and Experiences of Violence Victimization, Substance Use, Suicide Risk, and Sexual Risk Behaviors Among High School Students — 19 States and Large Urban School Districts, 2017,” 68.

[xxv] Jones, “LGBT Identification Rises to 5.6% in Latest U.S. Estimate.”

[xxvi] Asikaa, “The Great AHWW Survey!”; Utlah, “AHWW Poll ’97”; Lopori, “Alterhumanity and Sexuality,” January 2021; PinkDolphin, “Fluid Identity & Experiences within Therianthropy 2020”; Reddit user: u/komondorok, “’KIN Survey”; White Wolf, “2012 Therian Census”; White Wolf, “2013 Therian Census”; Tailcalled, “Otherkin Survey”; Shepard, “The Nonhumanity & Body Modification/Decoration Survey”; Reddit user: u/mithril-animal, “Therian Community Survey #1”; PinkDolphin, “Therianthropy and Gender Experience”; Citrakāyaḥ, “Werelist Poll of 2013”; Reddit user: u/40-I-4-Z-Kalisza, “What Kind of Therian Are You?”

[xxvii] Therianthropy V.S. GENDER.

[xxviii] PinkDolphin, “Therianthropy and Gender Experience.”

[xxix] PinkDolphin.

[xxx] PinkDolphin.

[xxxi] PinkDolphin.

[xxxii] PinkDolphin.

[xxxiii] PinkDolphin.

[xxxiv] Lopori, “Alterhumanity and Sexuality,” January 2021.

[xxxv] Lopori.

[xxxvi] PinkDolphin, “Therianthropy and Gender Experience.”

[xxxvii] Lopori, “Alterhumanity and Sexuality,” January 2021.

[xxxviii] Lopori.

[xxxix] Lopori.

[xl] Lopori.

[xli] Lopori.

[xlii] Lopori.

[xliii] Lopori.

[xliv] Lopori.

[xlv] Lopori.

[xlvi] Lopori.

[xlvii] Lopori.

[xlviii] Lopori.

[xlix] Lopori.

[l] Lopori, “Alterhumanity and Sexuality,” January 9, 2021.

[li] Lopori.

[lii] Lopori.