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Sport co-produces our notions of sex, gender and sexuality. Sport policies based on inclusion demand trans athletes become visible. This creates a problem within sport's hierarchical gender order, and trans athletes' bodies become comprehensible only through mobility from one sex/gender to the other – literally the embodiment of movement through a static gendered space.

In this chapter, we examine the contradictory expectations placed on trans athletes to be visible within heterosexist, white supremacist ‘regimes of looking’ (Fleetwood, 2011). Our purpose is twofold: (1) to critically examine the construction of transness through white racial frames and (2) to grapple with the inherent harmfulness of sport. We ask why trans people would want to participate in an institution that actively limits opportunities for expansive subjectivity, ultimately concluding that the potential for queer futures lies in the very construction of limits themselves. We forward a belief in what sport could be when intentionally created through queer world building. We highlight teams, leagues and spaces that have developed processes that work against dominant forms of medicolegal recognition and visibility politics.

In a recent report the author wrote about a service user, the author was challenged by the service user’s advocate in respect of the author’s use of the term “sexual fetish”. The author was informed of the advocate’s fears in respect of people involved in the service user’s future care and support needs feeling uncomfortable and possibly stigmatising someone having a sexual fetish. Consequently, the author was asked to change their wording from “sexual fetish” to “sensory need”. The purpose of this study/paper aims to highlight best practice regarding the most appropriate wording for individuals with sexual fetishes.

A review of the available evidence was ascertained.

A review of British Psychological Society guidelines and recent research highlights that what were once called “perversions” must be destigmatised, which will not be achieved if people continue to sweep the term fetish under the metaphorical carpet.

It is the author’s sincere hope that use of the term “sexual fetish” embraces and normalises people’s sexual fetish and results in heightened awareness and de-stigmatisation of what is essentially a reference to an element of the wonderful and pleasurable world of sexual behaviour.