Platform capitalism adopts in its own way tools used at the end of the last century by powerless people to make their critical voices heard through forms of boycott and alternative cultural proposals, and it also turns gender issues into ethnic issues. Not only does it destroy class solidarity (typical of manufacturing capitalism) by turning people into social users where one is worth one and the important 'commodity' they produce is personal data, but it creates communities that are essentialised as an ethnic group: see for example the queer and transgender people, who are no longer individuals with a sexual preference, but a become a group that demands rights and protections superior to and different from those of others. Our aim here is to show how the process of ethnicisation in the Anglo-Saxon countries, and in particular in the USA, Canada and Great Britain, has spread to the rest of the advanced countries with the culture of political correctness and has ethnicized them through the culture of erasure, which in the Lgbt+ area has extended to a legal and linguistic occupation of territory that tends towards the erasure of women not only from the public sphere but, in perspective, also physically.
(Introductory note: The term 'race', which is used here, refers to census categories in the USA and Canada and as a rather vague sociological category of common speech. In some cases, as in Afrocentrism, the term has the biological-political value typical of the 19th and 20th century sources of that movement).
Introduction
The concepts of ethnicity and race do not have the same value everywhere: thanks to its Jacobin roots and the dogma of the nation state, France has always denied the diversity of its population and the very notions of ethnicity or ethnic group are suspected of racism, even if France has witnessed the resurgence of internal ethnicities and regionalist movements (Breton, Basque, Occitan and Corsican), as well as the settlement of a robust population of immigrant origin who are clamouring, especially Muslims, for recognition of their identity (cf. the debate on the veil). Following in the footsteps of the French, in Italy too, with much delay, we are taking these issues into consideration, but with even worse stomachaches. Anglo-Saxon societies, on the other hand, willingly grant an official status to ethnic and racial difference: in the United States, whose population is the result of massive immigration, the practical and scientific problems posed by inter-ethnic and intercultural relations have been the subject of continuous study and debate for some time. This is not the case, for example, in Great Britain, Canada, Australia and New Zealand, where the debate on racism does not have to suffer the original sin of African-American slavery and which, on the other hand, have strong and very militant ethnic minorities.
Melting pot, race, ethnicity and multiculturalism
The notion of ethnicity dates back to the ancient Greeks' use of the term ethnoswhich corresponded to a fluid and, in some ways, pejorative political category as opposed to the individuating and positive connotation of polis. Ethnos It designated both Greeks who were not organised in villages (e.g. shepherds) and 'barbarians', those who did not speak Greek. Ethnos e ethnikosin Christian Greek meant 'pagan'. Ethnicity appears in the English language in 1972, but the adjective ".ethnic"Since the mid-19th century it has been taking on 'racial' characteristics. After 1945 it became a polite way of referring to Italians, Irish, Jews and other 'whites' of non-English-speaking origin who were considered socially inferior to the dominant class identified by the acronym WASP (White Anglo-Saxon Protestant) which appeared in the 1970s at the same time as the new linguistic policy of the more militant black movement (for example the use of the term black instead of the previous ones negro o nigger which become forbidden words, today identified with the euphemism N-word = N-word).
By the end of the 1970s, it had become fashionable among Manhattan's intelligentsia to be "ethnic"It is the triumph of thehyphenated AmericanAmerican with a hyphen, such as Italian-American, African-American, etc. vs. melting potthe assimilationist and homogenising melting pot that had been touted as a destination for more or less recent immigrants and associations for black people. As late as 1968, black ministers of religion were rejecting the concept of race, claiming that God had created only one race, the human race, but by 1973 the term 'ethnic groups' was being used to describe blacks and others. During the 1960s, the existence of the black political movement, from the civil rights movement to the Black Panthers, caused the transition of blacks from 'race' to 'ethnicity' and this, in turn, caused the ethnicisation of whites, Asians and Native Americans.
According to many anthropologists, the word 'race', as a biological term, does not apply to human populations, and social scientists treat races as social or cultural categories. According to the popular mentality of white people in the southern USA, the 'black race' was considered not as a group, but only as a collection of individuals, who were all assumed to be biologically similar. The replacement of the term 'race' with 'ethnic group', or ethnicity, transformed an aggregate of individuals into a moral community with shared interests. However, the European immigrants of the nineteenth and early twentieth centuries were classified with a racial vocabulary by those who already lived there, and the concepts of race and ethnicity became intertwined within both popular and sociological conceptions. As ethnicity became more fashionable in American academic circles and general public opinion, and more people saw it as a positive aspect of their personality, the concept and term 'race' became less and less socially acceptable after the Second World War. This led to the phenomenon of de-biologisation of 'race', whereby the phenotypic ('racial') aspects of an ethnic group were emphasised as never before, but anchored in and appealed to above all the 'cultural' aspects of 'race'/ethnicity (who does not remember Angela Davis's Afro haircut or dressing in tribal costumes) also through criticism and the use of specific vocabulary (the adjective black for example) which laid the foundations for the subsequent language political correctness.
The concept of melting pot, as a model of interaction between ethnic minorities and US society, was put to the test as early as the outbreak of the First World War, when Americans of German origin, who were the numerically majority in the US population, were forced by the ferocity of anti-German propaganda to denationalise themselves and submerge their identity to such an extent that even today they are probably the only group that has not been subjected to the same treatment. hyphenated. The concept of melting pot resisted until the 1960s when multiculturalism replaced it as the paradigm more suited to the dynamics of the late 20th century United States.
Ethnic identity à la carte
In the United States and Canada (to an increasing extent), ethnic identity can, in some ways, be optional: if a person wants to be within one ethnic identity, he or she obviously has to have ancestors from that identity, but if the ancestors belong to different identities, he or she can legitimately assume the one he or she prefers. Of course, the choice will be influenced by external factors, such as the social esteem in which a certain ethnic group is held and individual circumstances. Some may even insist on possessing more than one ethnic identity. According to popular opinion, however, there are limitations to the choice of ethnicity: in fact, a person cannot totally change his or her ethnic identity, he or she can only opt within a limited choice, so the only way to change identity to one to which one is not entitled is to "switch" (to passThis is the only way to change one's racial status, a reality for which there is no remedy. This is the only way to change one's racial status, a reality for which there is no remedy. It is worth noting that the term for "transition" of racial status (to pass) is the same as for 'switching' (changing) sex.
At the end of the 1970s, conflicts and claims qualified as 'ethnic' appeared both in industrial societies and in the so-called Third World, conflicts which, after the dissolution of the Soviet Union and the socialist bloc in the 1980s, became particularly visible. While in the previous period the ethnic group was perceived as being in competition with the nation, since the 1980s the idea that the ethnic group is in competition with the class has increasingly imposed itself. The explosion of ethnic conflicts (Rwanda, ex-Yugoslavia, Kosovo, Ex-Soviet Republics, East Timor, Uyghurs, Kurdistan, Sunni-Shia conflicts, Ethiopia/Eritrea, etc.) creates the impression that ethnicity is an essentially contemporary phenomenon, linked to globalisation facilitated by the international system of communication; In reality, since the fall of the Berlin Wall, the media's ethnicisation of local and low-intensity wars has imposed a key to interpreting conflicts on the basis of sociological and ethnic categories rather than economic ones, as had been the case for more than a century. With the fall of the USSR and the disintegration of the Western communist parties, the Marxist Leninist term 'class' was considered obsolete and effectively abandoned by mainstream political debate, not least because, with the new mode of production and platform capitalism, it became increasingly difficult to define what the proletariat was and the boundaries of the working class.
Paradoxically, in Italy one of the first promoters of this replacement was the PCI secretary Enrico Berliguer. In his famous 1981 speech, he replaced the concept of class struggle with the (Catholic) concept of the moral question, thus erasing the Marxist economic and social categories and replacing them with ethical ones. The proletariat as defined by Marx and Lenin was undermined by sociologically smoky categories such as 'the humble', 'the last' taken directly from the interclassism of the Catholic church, the class struggle was transformed into a struggle against corruption and crime, and the communist party, the organised vanguard of the working class according to Marxist Leninist theory, was 'ethnicised' through the concept of 'anthropological difference', which defined communist politicians as genetically immune to corruption.
Note well that Berlinguer's concept of 'anthropological difference' is based on physical anthropology: in essence the 'Communist' ethnicity refers to ethical categories which become 'physical', i.e. phenotypical, and which, therefore, become racial signifiers, which is highlighted by the incriminating phrase 'to be/have in one's DNA [some moral or political characteristic]', an expression repeated by the left like a mantra apropos and out of turn. However, if some 'ethical' quality has the characteristic of 'being in the DNA' of a certain human group, in this case the members of the party (PCI à PD), it makes it possible to 'phenotypically' separate that group from the rest of humanity, i.e. it is a characteristic that, in the pre-1945 categorisation, would have defined a 'race' (and in fact in Nazi literature Jews, gypsies and in general the untermenschen were defined not only by physical 'racial' characteristics, but also by 'moral' characteristics and the same applied to 'Aryans').[1]
The party becomes an ethnic group that organises itself no longer with the traditional Marxist-Leninist social and economic categories at its core, but with the interclass ethical concepts that base the justification for seizing and managing power on the 'being different' of the communists, on the good moral sentiments that 'are in the DNA' of the PCI (of the PD, of the DS and finally of the PD). Let it be clear that the ethnicisation of a political party or movement is not at odds with multiculturalism, indeed it is an essential corollary of it: in a multicultural society each ethnic group maintains its connotation and defends its turf of power by trying in every way to expand it at the expense of the others in a continuing "turf war"which can also become armed, as well as legal, academic and media.
The exponent of 'de' noiialtri' platform capitalism and theorist of grillism, Gianroberto Casaleggio, owner of the Rousseau platform, explicitly declared Berlinguer's 1981 speech as his inspiration.
The Black Nation
The dominant paradigm of race relations between the 1930s and early 1960s was that of assimilation theory, which was replaced in the late 1960s by the theory of internal colonialism, advocated by the Black, Brown and Red Power movements in the late 1960s and 1970s, then replaced in the decades 1980-90 by race formation theory (racial formation). Referring to Stalin's theories of nationality, in 1948 Harry Haywood (Haywood 1978) wrote that black Americans were "a nation within a nation". The historic "homeland" of the black nation was identified with areas of the Cotton Belt of the US South, regardless of any real historical considerations. The PCUSA (Communist Party USA) theorised the double oppression, of class and nationality, of African Americans in the context of American history, where the post-Civil War Reconstruction failed to recognise the "right to self-determination" of the African American "people". In the post-war period, the issue of the 'black nation' no longer gained the popularity it had before, but re-emerged in the 1960s along with the other 'national issues' of Indians, Asians and African Americans. chicanos (let us not forget, however, that the labour movement chicanos in California it was called 'La Raza'). In the mid-1970s, the Marxist perspective on racial stratification re-emerged with the Marxist economists Baran and Sweezy (1966) who, however, avoided the question of national oppression, while other Marxist theorists such as Blauner (1972) and Barrera (1979) developed a neo-Marxist paradigm of 'internal colonialism' to explain the racial situation in the USA. In many respects 'internal colonialism' can be seen as a variant of the 'oppressed nation' theory developed by Franz Fanon and Malcolm X. However, with the decline of armed militantism in the late 1970s, the colonial analogy also lost force.
The most influential work of the 1980s-90s on the social construction of 'race' was Racial Formation in the United States Omi and Winant (1986, 1994) who affirmed the primacy or even exclusivity of 'race' as the sole criterion of unity or coalition-building in reaction to the neoconservative and neoliberal projects of eliminating the concept of 'race' from theoretical and political discourse. By characterising the state as racial, they liquidated class, gender and other dimensions of state hegemony (in the Gramscian sense).
One of the ironies of the federal government's positive involvement in civil rights in the latter part of the 20th century is that one of the main tools for civil rights enforcement was a racial classification system that also worked to legitimise the idea that 'race' is a meaningful category. Eliminating federal racial classification at any moment, therefore, would damage civil rights monitoring and undo decades of federal anti-discrimination policy efforts. Similarly, as we shall see, eliminating sex classification in favor of a fluid concept of gender would harm or prevent the monitoring of women's civil rights (e.g., by blowing up the time series of a given statistic), the advancement of equal opportunity, and the policies of women's empowerment in general and falsifies statistics on feminicides and sexual and domestic violence against women and children. A tragic example of this was seen in the programme Women Who Abuse aired on BBC Radio 4 on 24 January 2021. The programme reported an 84% increase in female crimes of abuse against children between 2015 and 2019. Fair Play for Womena site of Fact Checking showed that this increase was 'fake' news (fake) in fact, the increase of crimes against children committed by 'women' was only between 1,5 and 3%; however, the same website pointed out that the data disaggregated by '.sex"This is the case even when the crime is rape, as in the case of self-declared female biological male prisoners (without any hormonal or surgical transition) who, having been transferred to female prisons, raped a woman. This is the case even when the crime is rape, such as cases of self-declared female biological male prisoners (without any hormonal or surgical transition) who, having been transferred to female prisons, raped female prisoners. While some police forces have said that they record whether the criminal identifies himself as transgenderThis information does not appear in the government's crime statistics, which only provide the categories male or female. The status of transgender is only declared if the person is a victim of a hate crime transgender. The National Police Chiefs' Council stated that since the number of trangender very low, in the total population, this data collection criterion does not substantially change the national statistics. This is untrue, since the number of women committing sex crimes is very low, even small statistical errors have a big impact on the final result. For those interested in British prisons the 38% of 'women' held as sex offenders (sex offenders) are trangender or biological males (FPFW, 2021; also ripx4nutmeg 2021).
Afrocentrism
Afrocentrism, a term coined in 1976 by its major theorist, Molefi Asante (1988, 2007), builds on the black nationalism of the 1960s and theorists of the 1970s and 1980s and is a school of thought that argues that African American identity must be rooted in the African origin of blacks. Its theorists argue that African American roots are to be traced not so much to the slaves transported to America after the 16th century, but to the pharaohs of ancient Egypt and Nubia who, according to them, were 'Negroes' (meaning the Bantu peoples and particularly those of West Central Africa/Gulf of Guinea from which their ancestors came), by appealing to the Old Testament pseudo-history about the "sons of Cam", one of Noah's sons, (which had served white racists to demonstrate the inferiority of blacks and had found anthropological luck with the invention of a "Camite race") and by claiming that DNA analyses showing that the pharaohs were not "black" were the result of a white-Arab conspiracy. However, it was only in the late 1980s that the idea became popular with the explosion of the hip hop politicised, while school reformers pressed for a revision of the curriculum based on the above pseudo-historical premises. The main purpose of Afrocentrism is to encourage ethnic pride as a psychological weapon against racism, but often falling into black racism.
One of the most important Afrocentric texts is Stolen Legacy (The Stolen Legacy) of 1954, written by G. G. M. James, who took many ideas from Marcus Garvey, an Afro-Caribbean promoter of the movement Back To Africa (Return to Africa). Afrocentric extremist fringes promote the virulent anti-Semitism of Louis Farrakhan's Nation of Islam, falsely claim that Jews dominated the slave trade, that whites (the people of ice) are inferior to blacks (the people of the sun) because they have little melanin, which would also give blacks extrasensory powers. As a method, any refutation becomes a racist attack and any truth is subjective and created by a political agenda, so there is no objective scientific truth. It is noteworthy that recent Africans who have immigrated to the US in general are somewhat disinterested in these efforts and seem disturbed by the obsession with 'race' that African-Americans have who identify themselves as the descendants of slaves and who exclude from the use of the term African-American the new black immigrants from Africa who are identified as African-American and are subject to discrimination in the black community as a whole.
Diaspora tourism includes many African Americans visiting Elmina Castle (Castelo de São Jorge da Mina) in Ghana, one of about thirty 'slave castles' or large trading fortresses built by the Portuguese on the West African Gold Coast (now Ghana), along the Gulf of Guinea, on the Atlantic slave route. Today's Ghana was part of one of the great African kingdoms which, from the Middle Ages onwards, flourished with the trade in slaves to be sold to Arab countries in North Africa and the Middle East by Arab merchants, later joined by European traders. The irony is that the descendants of the Ghanaians who sold the ancestors of today's African-American tourists to Arabs and Europeans act as guides at Elmina Castle. African American tourists think that "castles" "are sacred grounds not to be desecrated", and also that "the castles belong to them" (Bruner 1996: 291,295) because their slave ancestors would have been imprisoned there. Similarly, Anglo-Caribbeans go to their 'ancestral lands' in the Caribbean (not Africa!) in search of their cultural roots in what seems like a centuries-long pilgrimage. This point of view, however, is that of the 'guests': in fact, the native Ghanaians call African-American tourists obruni (white man), a term that 'labels African Americans as both white and foreign' and Caribbean people call their guests 'black tourists', 'English' or 'foreigners' (in Busatta 2018:12).
In the 1990s, Afrocentric curricula became operational in many urban schools from New York City to Portland, especially prevalent in African-American majority districts. In order not to alienate the black electorate, however, some members of the New York State Council of Universities accept Afrocentric (or Native American) separatist history, calling it euphemistically based on 'non-canonical knowledge and techniques' and 'non-authoritative sources of knowledge', and many museums apply the same criteria (e.g. giving scientific parity to theories of evolution and creativism).
40 years after the historic Supreme Court ruling Brown v. Board of EducationMany Afrocentrists preached a return to racial segregation, following in the footsteps of Malcolm X, who promoted a demonstration at Madison Square Garden with the American Nazi Party in favour of apartheid in the USA. In the 1980s, as parent councils became more and more involved in school management, a form of school governance began to emerge. culture warconflict for the dominance of one's own cultural values, which we can see as the beginning of the current phenomena of cancel culture (call-out culture, doxing, haunting, hacktivism, internet vigilantism and woke). We can also throw in the blackwashingas African-American militantism has influenced the militant style of other noisy minorities, both ethnic (latinos(especially lgbt+ and certain feminist fringes), which, however, do not enjoy 'privileged' treatment in public discourse like the black/white opposition, apart from the very recent women/men opposition.queer.
On the one hand, authors such as Mark Twain, an avowed anti-racist and anti-colonialist, began to be condemned as 'racist' because he used a variant of the word 'nigger' (from the Latin niger, black colour), typical of Southern dialects, a word that African Americans use among themselves and today especially rappers, because the language has also been racialised. Certain words, in fact, can only be used by those of a 'race'/ethnicity (e.g. 'rez', an abbreviation used by Amerindians for reservation), but are forbidden to others, especially whites. Born as an attempt politically correct to avoid the racial slur (racist offensive words of which there is an extensive list here https://en.wikipedia.org/wiki/List_of_ethnic_slurs) in everyday and educated language, the new and dangerous step forward in the racialisation of language in context other than the initial one manifested itself when Sherman Alexie (2000), then a celebrated Native American writer, polemised with Ian Frazier, a well-known signatory of the The New Yorkerwho had dared to title his book on the Oglala Sioux reservation in Pine Ridge, SD, '.On the Rez".
From the same line of identity also derives and is increasingly imposing itself the tendency that a white writer can no longer describe characters who are not of their 'race'/ethnicity. On the other hand, writers from black minorities can still do so, who can describe whites regardless, even in an extremely offensive and negative way, etc. The poet Dutchman, who was born in the Netherlands, is reported to have written a poem on the subject. It is a matter of record that Dutch poet Marieke Lucas Rijneveld will not be allowed to be the Dutch translator of African-American poet Amanda Gorman's collection, made public by President Biden's inauguration ceremony, because it is 'too white', a decision demurely justified by claiming it would be 'too far removed from the experience of the original author'.
Sex, gender and gender identity
Sex, sex
The etymology of the word sex is attributed by some scholars to the Greek τεκοs (tèkos) = begotten, procreatedin turn from the verb τίκτω (tikto) = to generate, procreate, produce(from which the word midwife) from the root PIE tak- (with the mutation of the t at s). This etymological interpretation emphasises the procreative aspect of sex. Others attribute the origin of the word sex Greek ἕξις (exis) = quality, state, conditionlater transformed into sexis or the Latin root sec- of the verb secare = cut, separatein the broadest sense, discern (the male from the female), both of these etymologies insist on gender differentiation and the female-male polarisation. The Treccani encyclopaedia, among other definitions, states that sèsso is the complex of anatomical, morphological, physiological (and in human organisms also psychological) characters that determine and distinguish between individuals of the same species, animal or plant, males from females and vice versa. From a biological point of view, the distinction of sex occurs only in organisms with sexual or gamic reproduction (which typically consists of the union of a male gamete with a female one): the male sex is characterised by the production of small and mobile gametes (spermatozoa), the female by the production of larger gametes for the accumulation of reserve substances (eggs in animals); the organs in which the gametes undergo the maturation phases are called gonads in animals (testicles in males, ovaries in females) and gametangi in plants. In genetics, the homogametic sex is the one that has homologous sex chromosomes (XX), and therefore produces identical gametes with only one X; heterogametic sex, the one that has heteromorphic sex chromosomes (XY), and thus produces two different types of gametes X and Y. Another meaning of sex is that of the sexual apparatus, i.e. the organs of reproduction, and more specifically the external genital organ, male or female. The word sex also means facts and phenomena related to the organs of reproduction, especially as regards sexual relations and more generally sexual life, sexuality. (https://www.treccani.it/vocabolario/sesso/). Similarly, English sexwhich entered the language in the late 14th century, from Latin sexuscollectively indicates the state of being male or female, i.e. the male or female gender. The meaning of "quality of being male or female" has been recorded since the 1520s; the meaning of sexual intercourse has been attested in the English language since 1906, the expression sformer appeal since 1904 and that of genitals since 1938 (https://www.etymonline.com/word/sex).
Gender
gènere s. m. [from lat. genus -nĕrissimilar to gignĕre = γένος (genos) = genus, lineage, γένεσις (genesis) = origin, γίγνομαι (gignomai) = to be born. In the Online Etymological Dictionary the kinship of genre with the Greek words γυνή (giné) = woman and γεννάω (gennao, lat. geno) = genero, partorisco (https://www.etimo.it/?term=genere). Among the various meanings, the Treccani indicates "gender" as the grammatical category existing in Indo-European and Semitic languages and in many other linguistic families, some of which distinguish three genders, masculine, feminine and neuter (e.g. Latin, Greek, German, English), (e.g. Latin, Greek, German, English), while others, such as Italian and French among modern languages, distinguish only two genders, masculine and feminine; the distinction of gender, which only in a restricted group of nouns is connected with the natural gender, manifests itself in the declension of nouns, pronouns and adjectives, and in the agreement between them. By extension, with reference to the human species, the word gender expresses the masculine or feminine character of the individual, also in a biographical, social, professional sense, as in the expression gender identityThis means the constellation of anatomical-functional, psychic and behavioural characteristics that define gender in itself and insofar as it is possessed, accepted and experienced by the individual in the family history from which it comes and in the society in which it lives. (cf. https://www.treccani.it/vocabolario/genere/). In this sense, the term gender identifies the accepted social role for a particular sex. The term gender (neuter) enters the English language around 1300, with the sense of "kind, species, class of persons or things sharing certain traits" from Old French gendre, genre = genus, species, character (from Latin genus, generis = race, family, gender, rank, order, species and also male and female sex, in turn from the Proto-Indo-European root *gene- = to give birth, to give life, with derived terms referring to procreation and to family and tribal groups). The sense of gender as 'male or female sex' has been attested in English since the beginning of the 15th century and, when the word sex took on erotic qualities in the 20th century, the term gender became the usual term for 'sex of a human being', at first only in a colloquial or humorous sense. Later, from 1963 onwards, in feminist literature, gender is used in reference to both social attributes and biological qualities. In particular the English term gender (pl. genders) = gender, which has entered the Italian language and is used in the masculine form, indicates the distinction of gender, in terms of belonging to one or the other sex, not as based on differences of a biological or physical nature, but on components of a social, cultural, behavioural nature. While the social sciences have an approach to genre as a social construct, the natural sciences investigate whether, how much and how certain biological differences in males and females may influence the development of the genre in human beings. In the literature, a tripartition between biological sex, gender identity and social gender role has been analysed.
In his seminal article Transsexualism and Women: A Critical Perspective (1978) the feminist philosopher Marcia Yudkin took up the question "What is a woman?" posed by Simone de Beauvoir in The Second Sex (1949). The starting point for this question came from the request to be declared a 'woman' by a biological male who had undergone surgical and hormonal treatment. The feminist philosopher Alison Jagger (1975:464) gave the following answer: "For me, being a woman is no more and no less than being a human female. All and only human females are women. Being female and being human are the necessary and sufficient conditions for being a woman." For Yudkin the question at this point was: "After castration, are biological males to be considered females?" She gives a negative answer since they continue to have the primary male trait, the Y chromosome, and do not have ovaries and only some secondary traits appear female (breasts and possibly vagina built with plastic surgery and non-functional and greater fat mass, but retain deeper voices and do not menstruate). Considering that they think of themselves as women, Yudkin identifies three levels of identity: the biological level (sex), the psychological level (gender) and the social one (sexual role). From a biological point of view, the problem does not exist: they are not female and therefore not women. From the social point of view, each sex is associated with a certain behaviour that identifies the male or female gender and with indicators that make it manifest to the rest of society (clothes, hairstyles, tone of voice and gestures, type of language used, etc.). Indicators are historically and socially constructed and vary over time and across societies and therefore "a person's gender identity is inextricably linked to attitudes towards prevailing ideas about femininity or masculinity" (Yudkin 1978:100). Because transsexual people feel that their gender identity contrasts with their biological identity, "we must define their gender identity as identification with the sex role (and appropriate norms of behaviour, feelings, preferences, etc.) that is at odds with their biological sex" (ibid.). In essence, after examining many biographies of M2F transsexuals (M2F = male to female = male to female = transgender women) where sentiments such as '....I liked pretty girls' clothes, shoes and underwear, jewellery, cosmetics, giggling at silly things...Yudkin notes that M2F transsexuals identify with female sex role stereotypes (see also Raymond, 1977) thus demonstrating the power of gender stereotypes. Extraordinarily, Yudkin points out, women and she herself have never identified as 'women in a woman's body' (Yudkin 1978:103), as one should according to the transsexual version of gender identity as an inner reality (self ID), but simply as people. From the point of view of gender stereotypes, M2F transsexuals are much more 'women' than women themselves, Yudkin notes, because they identify strongly with the stereotypical female sex role historically and socially determined by patriarchy. A striking example of the adherence to gender stereotypes can be seen in the different treatment of gays and trans people in the Islamic Republic of Iran: gays (who do not fit gender stereotypes) are hanged from crane hooks in the streets, trans people (who adhere to the female and/or eunuch stereotype, a time-honoured tradition in Islamic countries) are offered full gender transition in hospitals.
If the feminist revolution succeeded in destroying historically determined sex roles, there would no longer be a problem with transgenderism. It is extraordinary how Yudkin's article is so prescient and significant after so many decades; however, when she wrote about transgender F2M (F2M = female to male = femaleàmale = transgender man) were very few and voiceless within the trans movement. Instead, we notice a double contradiction today: on the one hand there is extremely strong pressure from institutional representatives (social services, schools, NGOs, media and social media, political parties, doctors, psychologists and big pharma) to turn girls into F2Ms who, becoming aware of the power difference between sex roles feel uncomfortable with their lack of power and therefore with the female role, trying to effectively erase the lesbian movement; on the other hand, by favouring trans M2Fs, the same bodies of power are pushing for the erasure of women's physical, political and legal rights and spaces won in two centuries of struggle. Generations of girls have read and identified with the characters in Little Women by Louise May Alcott, the American abolitionist and suffragette, and in particular with the main character Jo March, who was more than a little tight with the female stereotype. Today, on the basis of the totem of gender identity, poor Jo risked being sent by the institutions to undergo a treatment of hormone blockers with a view to undergoing surgery to transform her into a 'man', and the good Theodore 'Laurie' Laurence, the boy next door, would also be in danger of receiving similar 'surgeon-hormone' attention for his preference to be with March girls instead of engaging in 'male' activities with his peers.
Cancel culture and Woke
La culture of erasure began with the call-outThe 'reprimand' of certain persons for conduct or opinions considered offensive and/or racist or violent (e.g. 'racist', 'racist', 'violent', 'racist', 'racist', 'racist'). #MeeToo was born to a black woman who had been sexually assaulted), but with the birth of Black Twitter between 2007 and 2010 has evolved into media boycotts against administrators, celebrities or companies, to become a true media lynching of living or dead people, where accusation equals condemnation, humiliation by apology is mandatory if the person is alive, but does not save from condemnation and the circumstances of the 'guilt' are ignored (e.g. the society of several centuries ago where the victim of cancel culture lived). An obvious example is the declaration of guilt that Elena Marchesini ago for using the term dysphoria instead of 'gender variance' in his book When a bud feels like a bud - A fairy tale about gender dysphoria: "I'm sorry, I didn't want to create any pain. It was not done voluntarily. When I wrote it I was not aware of this change and I regret it' (Ugolini 2021).
Woke is a term that first appeared during the presidential election of 1860 in support of Abraham Lincoln when the Republican Party promoted the movement Wide Awakes to oppose slavery. Reused in the 1940s, the term re-emerged and is derived from the African-American expression "stay woke"= be aware [of social and racial justice issues]. In the late 2010s, woke had been adopted as a more generic slang term associated with left-wing politics, progressive or socially liberal causes such as anti-racism, LGBT+ rights, feminism and environmentalism. Its widespread use since 2014 is a result of the movement Black Lives Matter and the extreme left within and outside the Democratic Party as the Antifa. For example in Great Britain, commenting on the Daily Express the collapse of Labour's electoral bastions (the Red Wall) in favour of Johnson, Joel Day at the end of 2020 headlined: "Labour presses to move away from 'rubbish woke' while the working class loses faith' [in the party], challenging the authoritarianism of this ideology and party activists in particular. Labour activists enlisted by Corbyn, middle-class graduates and liberals, Day writes, look with embarrassment on working-class values and are much more comfortable dealing with LGBT+ rights, climate change, migrant rights, gender identity and Palestine.
Although both Obama and Trump have condemned cancel culture e wokeonly Trump has suffered the deplatformingwith the deletion of its accounts from Twitter and Facebook and two small social networking and microblogging platforms, Parler e Gabwhich are frequented by mostly conservative users were closed in a single day by Google, Apple e Amazon which had decided to remove the alternative app to Twitter from their servers (Santucci 2021). The power differential between the American President and the Great Platforms could not be more evident and has also started to worry several liberal newspapers and the European Parliament, while studies are starting to accumulate on the censorship of conservative and even simply moderate opinions in academia in universities (cf. Sciuto 2021) with a consequent flattening of research. To all intents and purposes, the last American elections were won, albeit narrowly and opaquely, by Silicon Valley, by platform capitalism (Uber even expresses Vice-President Harris) against manufacturing capitalism represented by Trump.
Platform capitalism and identity politics
Platform capitalism adopts in its own way tools used at the end of the last century by powerless people to make their critical voices heard through forms of boycott and alternative cultural proposals, and it also turns gender issues into ethnic issues. Not only does it destroy class solidarity (typical of manufacturing capitalism) by turning people into social users where one is worth one and producing the 'commodity' personal data, but it also creates communities essentialised as an ethnic group: for example the queer and transgender people is no longer a heterogeneous group of individuals with sexual preferences, but has metamorphosed into a group that demands rights and protections superior to and different from those of others, behaving as an ethnic group according to what the Canadian philosopher Charles Taylor called in 1992 the Politics of Recognition (Politics of Recognition) referring to multiculturalism and ethnic groups in Canada. Nationalism queer (or gay nationalism), for example, is a gay-lesbian emancipation movement based on the idea that homosexuals are a 'nation' with their own culture, norms and traditions. In relatively recent times it found expression in the 1990s in the radical group Queer Nation (cf. The Queer Nation Manifesto 1990; Slagle 1995; Warner 1993; Stryker 2008), but has continued to expand in various attempts to create a nation-state for homosexuals, such as in 2004 when a group of Australian gay activists claimed the small island of Cato, creating the Gay and Lesbian Kingdom of the Coral Sea Islands (see Wikipedia) and the Gay Parallel Republic (Deja News, The Discussion Network 1998).
Gay Villages within many western metropolises present very similar aspects to the formation of ethnic neighbourhoods, with the important difference that, while the ethnic neighbourhood collapses in status and usually becomes a ghetto or banlieu, gay neighbourhoods show a clear process of gentrification and often become a fashionable neighbourhood inhabited mainly by the LGBT+ middle and upper middle classes, e.g. West Hollywood in Los Angeles, Greenwich Village in New York, Soho in London or Le Marais in Paris. It is also worth remembering that while feminist movements are characterised by universalism, LGBT+ movements are characterised by separatism.
The term 'identity politics' can be traced back in political discourse at least to the 1970s, when it appeared in 1977 in a document of the Combahee River Collectivean African-American feminist and lesbian group. Identity movements promoted by all kinds of minorities, whether ethnic, religious or gendered, 'right-wing' or 'left-wing', became prominent during the 1980s, but the term clearly refers to ethnic and national identity as studied by political scientists and anthropologists. In the 1960s, the influential British-schooled Norwegian anthropologist Fredrik Barth (1964) had replaced a static conception of ethnic identity with a dynamic one, showing how this identity, like any other collective (and personal) identity, is constructed and transformed through processes of inclusion and exclusion in the interaction of social groups, establishing boundaries (boundaries). The traits taken into account are not the sum of "objective" differences, but only those that the actors themselves consider significant. Ethnicity does not, therefore, represent a timeless and immutable set of "cultural traits" transmitted through the generations. This concept of self-identification (self-ID) is taken up in a distorted way by census bureaucrats, particularly in the USA, and spills over into transactivist ideology.
The US Census recognises six ethnic categories: white Americans, African Americans, Native Americans, Asian Americans, Native Hawaiians, and Americans of two or more ethnicities. According to the Supreme Court the latinos can belong to any 'race' as long as they are Spanish-speaking, and are the largest white minority ethnic group (13%) after non-Spanish-speaking 'whites', who are those with origins anywhere in Europe, the Middle East and North Africa and in 2010 constituted 79.5% of the US population or 67.4% excluding 'white' speakers. latinos. Since the second half of the last century, American society seems to base a large part of its politics on the black/white dichotomy, even though in reality African Americans make up only 12.3% of the population. The politically correct and multiculturalist ideology on the one hand ethnicizes all diversity, transforming it into an 'ethnic' community demanding recognition of 'rights' and, on the other hand, thanks to globalization, undermines the forms of social organization of the 19th and 20th centuries: the nation state, social classes, trade unions and professional organizations, political parties, the feminist movement, the traditional media.
A patently obvious example of this ethnicisation or racialisation is the fact that "gender" policies are being force-fitted into policies against racial discrimination, erasing in an instant the fact that the difference between the sexes runs through any "race" or ethnic group and that female oppression is internal to any racial or ethnic division. An example of these racialised "gender" policies can be found in the online presentation of the Italian National Anti-Racial Discrimination Office: "The Office for the Promotion of Equal Treatment and the Removal of Discrimination on the grounds of Racial or Ethnic Origin (UNAR), since its establishment at the Department of Equal Opportunities of the Presidency of the Council of Ministers, with the Prime Ministerial Decree of 11 December 2003, represents in Italy a guarantee for the implementation of equal treatment and the effectiveness of the instruments of protection. against all forms of discrimination based on racial and ethnic origin, religious affiliation, age, disability, sexual orientation and gender identity [emphasis ours], as well as a point of reference for potential victims of discrimination, for the world of associations, and for national and local institutions". (UNAR 2017) And again "With this publication, realized in the context of the actions provided by the PON INCLUSIONE 2014 - 2020, we intend to provide a contribution to the prevention and combating of discrimination in the workplace against LGBTI people, through a useful tool of support to companies made available by the Office of the United Nations High Commissioner for Human Rights, in order to convey inclusion and a positive culture of valorization of LGBTI men and women workers and the guarantee of respect for their rights." (ibid.). We note that clearly interracial and interethnic qualities such as age and disability are also defined as racial-ethnic entities along with sex and "gender" (the cataloguing of religious affiliation is clearly affected by anti-Semitic racial laws).
In identity politics, all diversity is meticulously categorised, for example, each individual sexual preference is 'recognised' under the acronym LGBT (LGBTQI+ to now 53 different gender identities) and, just as in the US census an individual can self-identify and choose their ethnicity, so in state-implemented gender policies a person can identify as they see fit. Taking its cue from the black/white dichotomy, however, the gender dichotomy is increasingly shifting from the man/woman dichotomy of the feminist movement of the second half of the 20th century to the dichotomy of biological women/self-defined 'women', i.e. trans males who claim, with good success, to be legally recognised as women.
In this way the analysis of the exploitation of women's reproductive labour, which feminism had revealed as the original model of all other exploitation, slips into the dark. Reproductive labour is taken to mean both the act of procreation and the care or domestic work that enables the workforce to sell itself again on the labour market. Consequently, while on the one hand it is claimed that biology does not matter, on the other hand women are reduced to a piece of butcher's meat, to a person with menstruation, with a uterus, with a cervix or, as we shall see later, to a non-person (non-man). On the one hand, it is a return to the theories of hysteria in a new guise, as the woman is identified by her womb (yster in Greek) and on the other hand biological women (with double X chromosome i.e. XX), despite being more than half of the human race, become a sub-category of a 'woman' category comprising biological males (with only one X chromosome and one Y chromosome i.e. XY) who define themselves as 'women' and have enough social power in comparison to biological women to have this recognition coercively implemented by law.
Queer Nation and conquer the Lebensraum (living space) biological, social and linguistic
In fact, just as ethnonationalism and nationalism in general claim the enlargement of their physical space by making claims on territories by virtue of geographical boundaries such as rivers or mountains, or historical events, groups of people speaking the same language or practising the same religion, etc., so the African-American minority seeks to enlarge its influence through the blackwashingThe use of actors impersonating European historical or literary figures such as Lancelot and Merlin in the Welsh tradition, the German Queen Charlotte of England or the English Anne Boleyn (but a non-black actor could never play Shaka Zulu, Mandela or Martin Luther King). It is an occupation of historical and literary space that only concerns blacks, but not Asians (from the Chinese to Hindus, via Koreans, Japanese, Vietnamese, Filipinos, etc.), who in fact vigorously criticise the hypocrisy of the "blacks". colour blind'. of Netflix and Hollywood, where the overpaid actors are only white or black and where the Asian presence does not 'count' as an ethnic quota of 'colour'. The aspirations of nationalist/racist and resentful fringes of the black bourgeoisie are blandened by turning African-Americans and Afro-British people into a showcase minority in a way (pet-minority(the concept derives from the idea of Cuba, the showcase of communism, which concealed the reality of the Soviet system), to the detriment of other minorities, while the condition of urban ghettos ravaged by drugs and gangs is not in the least affected, nor does anyone care about the situation of Africans in a continent massacred by the proxy warsby the continued and undisturbed existence of slavery and Chinese neo-colonialism.
In turn, 'ethnic' nationalism queer seeks to occupy physical spaces by occupying biological bodies and women's social-political spaces, and appeals to pro-gender fluidity politics to pass coercive laws that reduce the space of biological women and feminist movements, and thus their power and rights, while expanding the spaces and power especially of biological males who self-identify as 'women' (biological women who self-identify as 'men' certainly don't dent male power in the slightest). In a sense, we go back even further than Christian conceptions of Mary as a 'mystical vessel' and primitive concepts such as that of Australian aboriginal groups of the woman as a container for spirit children, to arrive, thanks to technology, at the woman as a biological container of other people's eggs and sperm, a disposable container that could in the future be replaced by artificial wombs (cf. Kleeman 2021), or by womb transplants into biological males queer (Jones et al. 2019). It is not known from whom these wombs are taken, but it is not hard to imagine, given the organ smuggling and womb-for-hire farms in many countries. We thus go from a woman defined by her biological function as a mother in traditional patriarchy to a woman deprived of her procreative capacity as an element of her psychological and emotional identity, to become a mere organ, a womb to be rented or sold to rich people.
Although the term queen in the sense of an effeminate male homosexual or one who disguises himself by exaggerating female characteristics and stereotypes is recorded a few times between 1924 and 1935, the word appears with the rock of the 1970s, but it is only with the 1990s that it is commonly used outside the gay community. The term comes from queano queneMiddle English for woman, woman of low social status, from Old English cwene, woman, servant or prostitute, from Proto-Indo-European *gwen-which also produces Greek giné (γυνή), woman. The sense of the Proto-Germanic term *kwoeniz (cf. Old Saxon: quan "wife") seems to be wife, which is specialised in English as wife of kings (cf. Etymonline).
So we start to see the beginning of a project, for a long time restricted in the world of the drag queen between the entertainment industry and Gay Pride, but which later expanded and equipped itself to conquer slices of linguistic and social territory. "The mainstream today is to pander to the (L)gbtq+ target. This is the indication to companies from Accenture, which is a big consulting and marketing company, and many other companies of that type. So Procter & Gamble decided to remove the Venus symbol (♀), conventionally used to indicate the female sex, from the packaging of sanitary towels because it discriminates against women who identify as men and consume that product. There has been a mailbombing transactivist after which the company decided to adopt the new packaging: 'We realise that not everyone who has their period and needs to use a tampon identifies as female'" (Contri, in Terragni 2021), i.e. they are biological women who have not made the transition, but who (not always consciously) erode the female social and linguistic space.
Thanks to self-identification (self-ID) and sometimes at transition, M2F trans people occupy bathrooms, dressing rooms in department stores, changing rooms, gyms, but also homeless shelters, women's prisons, hospital wards, etc., reserved for women only. In 2021, with the American Democrats, the ideology gender became to some extent the official policy of the federal government: a few hours after taking the oath of office, President Joe Biden signed an executive order granting broad 'rights' that undermine women's centuries-old achievements; in fact, 46% of women in the federal government are women.imo president is effectively nullifying women's sports because the order intends to allow men who identify as women to compete in women's sports (any educational institution that receives federal funding must allow biologically male athletes on women's teams, scholarships for women, etc.). The consequences will take time to be ascertained, but in some areas they are already evident, e.g. women's right to study linked to women's sports scholarships, 'pink quotas', etc. "It has been clear to me for a while that the new trans activism is having (or probably will have, if all its demands are met) a significant impact on many of the causes I support, because it is pushing to erode the legal definition of sex and replace it with gender." (Rowling 2020).
In Canada, the dictatorship of gender identity has achieved overwhelming power and is able to override fundamental parental rights and freedom of speech. Canada has enthusiastically adopted the SOGI curriculum (Sexual Orientation & Gender Identity) and children of all ages are taught that they have a 'gender identity' that is more meaningful than biological sex. Many of these educational activities are carried out without the parents' knowledge or consent. (Alessandrini 2021).
In the Anglo-Saxon world and in the Nordic countries, again without the knowledge of their parents, children and adolescents are increasingly being directed to change their gender under all sorts of insidious psychological pressure at a particularly critical age, since not only has a psychologically mature personality not yet been formed, but neither has brain maturation, i.e. the development of the human brain in different age groups, been fully developed biologically. The brain is an immature organ at birth and undergoes intense changes in its organisation and structures during childhood and adolescence. The frontal and prefrontal cortex, areas responsible for rationality, cognition, social functions and language, mature around the age of 25. These regions are important because they block decisions made on impulse under the influence of emotions. The last part of the brain to which synaptic cleavage gives adult shape and size is the prefrontal cortex, the seat of the so-called 'executive functions': planning, prioritising, organising thoughts, controlling impulses, assessing the consequences of one's actions. In other words, the last part of the brain to mature is the part involved in the ability to make well-considered and responsible decisions. (see Brain maturation 2021). In essence, institutions manipulate people who are not yet fully formed biologically and intellectually in order to impose sexual transition from above, punishing parents who oppose it (cf. Alessandrini 2021, the case of the Canadian father) and fostering a generation of people with poor decision-making skills in a more modern and subtle way than was done with the lobotomy of overactive or 'difficult' children in the 1940s and 1950s. Adolescents and children seeking help as victims of depression, anxiety or attention deficit disorder or autism, sexual abuse, parental abandonment, homophobia by family or schoolmates. used to be at risk of being lobotomised, today these serious conditions, which can also include dysphoria among their symptoms, are often ignored and not treated and transition is considered and proposed as a panacea that can cure all patients (Bell 2021).
A generation of servants incapable of critical thinking and autonomous decisions is taking shape; these cerebrally and often physically mutilated subjects are mainly female, since it is the girls who are most fascinated by the allure of a transition, as a hospitalised individual shortcut with dubious results, which should give them the male power they will never have.
The testimony of Keira Bell, a girl with a troubled childhood who, at the age of 16, was persuaded to change her sex as a panacea for all her problems and who later began a detransition, is fundamental in this respect. She recounts: "In reality I was a girl with a bad relationship with my body, abandoned by my parents, isolated from others, anxious, depressed, unable to accept my sexual orientation. At 16, after a series of very superficial conversations with social workers, I was given puberty blockers. A year later, I started testosterone injections. When I was 20, I had a bilateral mastectomy. At that point I had a more masculine physical structure, a beard, and a man's voice and name [...] The more I went through my transition, however, the more I realised that I was not a man and that I could never become a man. [...] Five years into my transition to become a man, I began a process of detransition. The consequences of what happened to me were severe: probable infertility, breast amputation, inability to breastfeed, atrophied genitals, voice change, facial hair'. As a result, Keira Bell filed a lawsuit, which she won, against the Tavistock clinic which was supposed to have consider all her comorbidities instead of indulging her in the 'naive belief that hormones and surgery would make me feel better'. In their ruling, the judges found a lack of justification for prescribing puberty-blocking drugs to children as young as 10 years old, a therapy that is almost always followed by synthetic opposite-sex hormones, which must be given for life to continue the transition. They were also concerned by the absence of data from follow-upgiven 'the experimental nature of the treatment and its profound impact on the patient'.
The UK judges recommended that doctors seek court approval before starting such treatments on 16- to 17-year-olds, said they were 'very sceptical' about the ability of 14- or 15-year-olds to understand the consequences of the treatments and to give informed consent, and said it was 'very unlikely' that it would be possible to obtain such consent from a person under 13. As they written the judges, "it is impossible to explain to children of this age what the loss of fertility or sexual function will mean for the future of many of them." At the end of her lengthy interview Keira Bell concludes "I was an unhappy girl who needed help and they treated me like a guinea pig." (Bell 2021).
In research published by The Times UK health authorities are warning doctors who deliberately confuse sex and gender that they are putting the health and care of some patients at risk. Because sex and gender do not coincide, medical staff who do not make the distinction could make care for groups such as patients ineffective or inappropriate. transgender transitioned. Problems may arise in the appropriate treatment of patients transgender who may be on long-term hormone therapy with oestrogen or testosterone to change their biological sex. Both hormones change the patient's appearance in such a way that doctors should recognise that their medical needs may also change. Surgical requirements or cancer-specific treatments may also be affected. "Medical care requires an understanding of the difference between sex and gender categories; untangling them is fundamental to safe, dignified and effective health care for all." (Watson 2021)
In the end it's always about money
Recently, the leadership of social platforms, the big mainstream media and the fashion world have gone wild in favour of transgenderism understood above all as self-ID, either by publishing favourable articles or debates on the issue, or by deleting and condemning as 'homophobic', TERF, non-inclusive and ultimately 'Nazi' any critical voices regarding these issues.
In her excellent article, Jennifer Bilek (2021) analyses the links between the media world, in particular CNN, and the Medical Industrial Complex (Medical-Industrial Complex = MIC) an acronym winking at the famous 'Military Industrial Complex' (Military-Industrial Complex = The Military Industrial Complex (MIC) was denounced in 1961 as a danger to American democracy by Republican President Eisenhower. The Military Industrial Complex was the secret agreement between political power, the war industry and the military, which was denounced by the president as follows: "...Total influence in economics, politics and even spirituality is felt in every city, in every state body, in every office of the federal government. We recognise the imperative need for this development. However, we must not fail to understand its serious implications. Our philosophy and ethics, our resources and our way of life are involved and the backbone of our society. [...] We must never allow the weight of this combination of powers to endanger our freedoms or democratic processes. We must not assume that no rights are guaranteed. Only a people of alert and knowledgeable citizens can exercise a proper trade-off between the enormous industrial and military defence machine and our peaceful methods and long-term objectives so that both security and freedom can prosper together." (Eisenhower, President's Farewell Address to the Nation, 17 January 1961, from Wikipedia). This alarm also sounds particularly relevant with regard to the erosion of fundamental rights, which are now seriously endangered by the project of human transformation (transhumanism), which is being implemented in a coercive manner and has the ultimate aim of re-imposing traditional social roles of women and men on an audience formed by people in theory of fluid sex, but in practice socially created and forced by repressive and punitive laws (see Zan bill and similar legislative interventions in other states).
Bilek (2021) notes that 'the only way to open up markets created by sex is to deconstruct sex. Transsexualism, a fetish of disembodiment and, until recently, recognised as a psychological disorder, was used to target a tiny proportion of the adult male population. But it has been renamed as transgenderism, an umbrella term for a myriad of identities based on how one feels about one's gender or disembodiment. Global LGBT buying power currently stands at $3.6 trillion, as reported by Out Leadershipthe global arm of the LGBT business network. The LGBT cause is no longer a human rights movement, it is big business, which all other companies ignore at their peril. You must conform to the LGBT business agenda or become financially irrelevant. We can see the control of mainstream media by the medical industrial complex when we consider the censorship that the media exerts on anyone who criticises the gender industry and when we look at the financial intersections of the gender industry, media conglomerates and the MIC." In the case of CNN, for example, its owner company, AT&T, the world's largest telecommunications company (with a network worth $266 billion), the world's second largest provider of mobile phone services and owner of Warner Media, itself the world's largest entertainment and media company, is investing heavily in the MIC and the gender industry. AT&T for HealthIt develops wireless, networked and cloud-based products specifically for the healthcare sector and sells technology support for pharmaceutical research and development. There is a lot of money linking AT&T to the MIC.
This mountain of money explains well both the embarrassed silence of the media about the issues related to the erasure of female achievements (defined according to biological sex) by the trangender (defined according to one's own self-perception). Alberto Contri (in Terragni 2021) thus answers the question of why the media are so meticulously attentive to the interests of the LGBT+ minority? (more precisely, Gbtq: at L touches what touches all women). "Because that minority continues to be a minority in the world, but it is no longer so much a minority in the control rooms of the media, as well as in the boards of directors of large companies and multinationals, in international political bodies and wherever significant decisions are made. [...] The mainstream today is to pander to the (L)gbtq+ target. [...] With extraordinary skill, the idea has been imposed that the real trend is that, while women are an 'old' target that is no longer worth pursuing. What's more, if you try to problematise and get across, you are told you are homophobic, and that's the end of it. This produces conformism and fear... [...] There is a belief that what is new, unexplored, out of the ordinary, surprising and shocking 'sells' better. And this belief is influencing products, communication, society, politics, ideas, in all vital areas... This has nothing to do with defending the sacrosanct rights of minorities..."
Inclusive is 'to be less
The parallel between ethnic nationalism black and that queer is also seen in the pressing demands they make on 'others' to be 'less' something. The controversy against Coca Cola, which asked its employees to attend a course to be "less than" something, is recent.less white"("less white") in order to combat racism in the workplace and promote inclusion. The course, taught by Dr. Karlyn Borysenl, aimed to address the "to be "less white", help them "understand what it means to be white" and "challenge what it means to be racist""("to be less white", to help them "understand what it means to be white" and to confront "what it means to be racist"). Among the slides shown one clearly stated: "To be less white is: to be less oppressive, to be less arrogant, to be less trusting, to be less defensive, to be less ignorant, to be more humble, to listen, to believe, break with apathy and break with white solidarity.." ("To be less white is: to be less oppressive, to be less arrogant, to be less confident, to be less defensive, to be less ignorant, to be more humble, to listen, to believe, to break with apathy and to break with white solidarity."). Obviously there was an uproar also because in the slides there was a suggestive substitution of the word "racist" for "white" as if they were perfect synonyms. As a result of the protests and boycott, Coca Cola withdrew from the course and so did LinkedIn, which was planning the same course to teach people how to be "less white" (Del Rio 2021). Obviously, no one today runs courses to teach people how to be "less black", "less Asian", or "less indigenous" or "less queer"or not "transgender".
Similarly, women, and feminists in particular, are constantly attacked for not being inclusive. Arcilesbica's adhesion to the manifesto "Declaration on women's sex-based right"It provoked scandal, expulsions, accusations of transphobia and bigotry and, as usual in Italy, of 'fascism'. As with the courses on how to be 'less white', campaigns to be less 'biological women' have started on the web, with continuous use of a neo-language ranging from the asterisk to the schwa (ə) as a form of gender, to denying biological women the use of the term 'woman' in expressions such as 'woman giving birth', 'woman breastfeeding', etc., because they are not 'inclusive' and therefore offensive. With an imagination that would have made Goebbels envious, tragicomic definitions are imposed on biological women such as "menstruating", "people with cervixes" or "people who breastfeed" ("breast" becomes a non-inclusive word and forbidden to biological women by borrowing the dichotomy between "chest"which is the male breast and "breast"which is the female breast in English, when Italian does not require it) so as not to define them as 'women' which would make the transgender who do not give birth, breastfeed or menstruate of the excluded. The Orwellian neo-language transgender cancels reality in favour of fantasies claimed as rights.
In Orwell's novel 1984 the neo-language (Newspeak) aims to make all other forms of thought impossible: in fact, once the neo-language has taken root in the population and the old language (archelingua) completely forgotten, all heretical thinking becomes literally impossible, at least as far as those speculative forms derived from words are concerned, since complex thinking is impossible without a vast linguistic vocabulary (as today's teachers are discovering in the face of the impoverishment of the language of the millennials, of generation Z and the Alpha generation).
In the politically correct neo-language of the dystopian trans-activist world, where words mean the opposite of what they say or distort reality and meaning to the point of strangulation (in the novel '1984', propaganda was produced in the Ministry of Truth and the torturing secret police depended on the Ministry of Love), the word 'inclusion' actually means exclusion, i.e. segregation of half the human race, biological women, into subcategories that isolate and hide them better than a Taliban burka or an ISIS niqab. At the same time, transactivists ('women' with penises or as they call themselves in English slang with the 'girldick' from girl + dick = girl + penis) demand and pretend (!) to occupy the space of lesbian sexual choice by accusing lesbian women of not being 'inclusive' because they refuse to have sex with them even when they retain all the male attributes under a little lipstick, blush and nail polish (a bullying attitude similar to that of the rancorous and aggressive incel heterosexuals).
In his essay 'Political Correctness or a New Barbarism of Reflection' Professor Gabriele Civello (2021) takes up George Orwell's statement in his essay Politics and the English Language of 1946, in which the English author declares that the decay of language is the direct consequence of the political, economic and cultural decline of our civilisation. In particular, Orwell shows as indicators of this decadence the superfluous use of foreign words, the redundancy of synonyms and, even more, the transformation of very clear - but politically 'uncomfortable' - concepts into corresponding euphemistic periphrases that are apparently more polite and elegant, but in truth full of hypocrisy and equivocality. Civello underlines how the politically correct in the Anglo-Saxon and Scandinavian countries was born with the declared aim of preventing pre-existing 'idioms' from hurting or intimidating certain classes of people, identified by their gender or sexual orientation, the status physical or mental health, religious or philosophical opinion, ethnic or geographical origin, social, economic, trade union or political affiliation, but over time this language has turned into a new form of conformism or even a kind of 'political religion'. This transition has become an unprecedented overpowering of content by form, or of meanings by signifiers. After an interesting analysis of the history of philosophical thought regarding the relationship between signifier and signified, that is, between name and named reality, Civello observes: "Modern and especially contemporary thought, on closer inspection, progressively disarticulates the ontological link between linguistic sign and objective reality, between signifier and signified, bringing to extreme fulfilment the ideological prejudices of ancient Greek sophistry and medieval nominalism." He concludes: "The phenomenon of 'political correctness', if we look closely, represents the extreme outcome of the aforementioned ideological path, in the course of which western man has gradually sought to autonomise the signifier from the signified, the linguistic sign from the real things indicated by the sign: once it has been affirmed that man's word is endowed with a life of its own, with its own ontological autonomy from the real things of the world, political correctness becomes an almost necessary and inevitable consequence. If what counts are no longer the real entities, in their objective substantiality and in their respective accidences of pertinence, but rather man's words, almost "words in freedom", it is inevitable that attention will turn almost exclusively to the ways manifestation of thought, rather than to the objects The truth of thought is no longer measured by its correspondence or dissimilarity with reality, but by the degree of social approval or disapproval of a given ideological line [and with virtual reality, where the illusion is total and it is impossible to separate the physical object and concrete reality from the immaterial reality made up of bits and pixels, this concept is particularly true, we would add]. Reductionism is thus just around the corner in the world of political correctness, with the consequent danger of losing all contact with reality: the great problems and questions of life and the universe are no longer tackled with a love of truth, but absolute prevalence is given to what the public thinks is best. other will think of us and our way of seeing the world, according to the logic of conformism-narcissism typical of the contemporary era." In essence, political correctness, which was created to smooth out the harshness of human relations and to combat the 'socialism', is the only thing that can be said about it.hate speech (hate speech), becomes in the light of the Grammatology Derrida's and postmodern reductionism's best means of creating hatred and political-social division by meticulously pigeonholing people into stereotypical categories such as progressive, racist, populist, macho, TERF, cis, trans, etc. This phenomenon is facilitated by the development of social networks and the rise of platform capitalism.
Platform capitalism, phobias and transactivist aggression
Platform capitalism has shifted the regulating authority of public discourse, which tends to be increasingly outside universities, traditional media and even parliaments, and increasingly regulated by opaque algorithms of private platforms that take on the role of censors of unaligned opinions through the banningthe deplatforming and support for punitive laws against the sin of 'hatred', often curiously translated as 'fear', phobia, from the Greek phobosterror.
The capitalism of digital platforms in charge of a series of productive activities and companies that organise the infrastructure of logistics is a model that, since the 1990s, and especially after the 2008 crisis, has been gaining ground on a global scale and has in finance not only a lung, but a governance device for the flow of information, data and goods. In this model, maximum precariousness coexists with maximum proliferation of contractual forms (gig economy), it combines artificial intelligence with unprecedented forms of servile labour, unfettered communication with extremely sophisticated and violent forms of social control (Srnicek 2016, Vecchi 2017). The model of society is not that of manufacturing democracy, but that of Chinese capitalism without democracy and individual capillary control through the web and AI (Artificial Intelligence).
In this context, the continuous attack on the European tradition on the one hand and on biological women on the other becomes more understandable. The European tradition, which is rooted in the encounter between Greco-Roman culture, mediated by Christianity, and Germanic culture, has since the Middle Ages generated the concepts of parliament and the division between state and church. Thanks to a long series of revolutions and reform movements, the idea of citizenship and the rights it entails, the violent end of slavery and the emancipation of the subordinate classes and the subordinate sex, namely women, were born in Europe, ideas and rights that spread to the rest of the West and, in part, to the rest of the world.
The mainstream media and part of politics propagates as 'inclusion' the blackwashing and trans occupation of traditionally female spaces, but it takes little to see beneath the surface. In fact, at the same time they protect traditions of immigrant populations that clash with any concept of legal equality of the sexes (let alone factual equality) and acceptance of homosexuality, and accuse anyone who points out the contradiction of 'racism'. The aim, therefore, is neither assimilation nor inclusion, but to keep busy the masses who might protest and organise against the continuous erosion of rights that were naively thought to have been acquired, in a continuous and wearing series of turf wars (wars over territory). Particularly as far as women are concerned, who are the original and oldest model of exploitation and social control through sexual and procreative control, they are caught between the violence of their confused and resentful males for greater female social power in the West (just as are the trash whites in the emancipation of blacks in the US South), the violence of immigrant cultures anchored in more archaic models of female control, and transhumanist-style transactivist aggression, which is the spearhead and most dangerous assault on the conquered power of women.
Emma Bayne (2011) questions whether the so-called couvade represents a form of 'womb envy: the cause of misogyny and even male success' The term couvade is borrowed from the French verb couver (brooding) and designates the habit of the husband of the woman in labour lying down in the hut or in some quiet place as if in labour, but assisted by the whole tribal group, while the woman who actually gives birth is left alone or at most with a helper. The most typical form of couvade is found among some populations of South America, Papua New Guinea, Thailand, Russia, China and India, but is also reported in pre-Roman times among Egyptians, Greeks, Cantabrians and other Mediterranean peoples and is mentioned by Strabo and Diodorus Siculus.
With the backing of important slices of the globalist elite a small, violent and politically powerful sector of the universe queer is leading the assault on women's power. In the West, as well as overlapping with customs that are widespread almost everywhere, such as the aforementioned couvadeThis interest group has a direct ideological line with a feature of Greek thought, particularly Athenian, which forms the basis of Western philosophy. This is the indigenous ideology, which constitutes the Athenian ideal, namely reproduction without woman, represented by Athena, who is born from the head of Zeus, and by Erechtheus, the serpent god son of Athena and Hephaestus, who is born from the earth without coitus and without childbirth.
Athenian native ideology and the denial of women
While in Doric migration ideology (e.g. in Sparta and Corinth) the mother is an essential part of the theory of sovereignty, because she transmits legitimacy through the maternal line, in Athenian native ideology the mother disappears, birth is without women and Athenian women find themselves not only citizens without civil rights, but foreigners in their own homes.
Staged during the Dionysia, the tragedies expressed the ideas of the ruling classes of classical Athens. In Aeschylus' Orestiad trilogy, the subject is the events of the House of Atreus, culminating in the trial of Orestes who is acquitted of the matricide of Clytemnestra. As the Marxist critic Tomson (1949) writes, Aeschylus showed that it was no longer a question of simply whether the matricide should be acquitted, but whether mankind was destined to win its struggle for a new social order, the Athenian one. The Furies, who persecute Orestes for the matricide of Clytemnestra, represent the tribal order of matrilineal society, while the Athenian Apollo, revered as 'fatherly', upholds the sanctity of marriage and the superiority of man. In the fourth Antistrophe, Apollo responds to the chorus of the Erinyes as follows (in the translation by P.P. Pasolini, 1985, vv. 640-673): "One more answer: and let it be clear and supreme./That which is called a child is conceived/It is not a mother: she is only the nurturer of a seed./The male conceives it: and she, indifferent,/she guards the germ, if a God does not exterminate it./That it is possible to generate without a mother, here/here is a shining example, here/the daughter of God, Athena! She bears witness/that she knows not the darkness of her mother's womb./And yet what mother could have brought forth/more luxuriant sprouts? Ah, am I not right?/After all, for what is in me, O Athena,/I will make your people and your city great:/this man, [...] him and his sons, and his sons' sons." The resolution of the contrast that arises with the transition to patrilineality will mark the beginning of a new order destined to culminate in Athenian democracy. The trilogy traces the transition from the 'archaic' society permeated by a sense of obscure and violent religiosity (the Furies) to a 'modern' society where the Eumenides (the appeased Furies) guarantee Justice exercised by the tribunal of the Areopagus (Sarcinelli, nd).
In Medea, Euripides, who represents the law of the mother, archaic and primitive, dark and threatening the peace of the hearth, has Jason express a concept shared by many Athenian spectators: '... the law of the mother, the law of the mother, the law of the hearth, the law of the mother, the law of the hearth'.It would be necessary for mortals to beget children somewhere else and for the race of women not to exist; then no evil would exist for human beings." (vv.574-575). All Greek misogynist literature since Hesiod (Theog. 570-616; Op. 695-705) considers woman an evil created for man by the gods and insists on the harm and risks involved in marriage, which is a hard necessity for the survival of the genos (essentially, and not differently, Christianity sees the sacrament of marriage as a remedium peccati = remedy for [original] sin). Jason makes use of misogynistic stereotypes frequent and repeated by Euripides in Hippolytus (vv. 616-624) and Andromache (272 and fr. 1059 TrGF) and affirms the native ideal by declaring that sons belong to their fathers not only legally but also genetically (v. 550 peasants ... emoisin) (Busatta 2016:15).
On the contrary, many immigrant cultures have brought these legal and religious ideas back to the West, eroding the equality between parents that is a recent achievement for us. However, between Jason's expressed wish that there is no such thing as a race of women and the idea of the replacement of women and their procreative capacity that transpires in transactivism, the step is shorter than it seems, given the advance of science, particularly animal cloning. Since Dolly the sheep was cloned in 1997, great strides have been made and more than twenty species of mammals are being cloned whose replicated cells mature (for the moment, cf. Kleeman 2021) into a surrogate mother: In addition to sheep, goats, cattle, buffalo, pigs, horses and camels, laboratory animals (mice, rats, rabbits), companion animals (dogs and cats) and endangered wild animals (gaur, banteg, mouflon, ferret) have been cloned and, in 2018, the first monkeys were also cloned in China (Galli 2019). Officially, there is still no human cloning in surrogate motherhood, but illegally, who can say it has not already happened?
If we connect all the dots between a certain kind of financial globalist elite, platform capitalism, the erosion of fundamental rights and transhumanist transactivist ideology we get a pattern that may lead to a new kind of genocide: donnicide (we hope not, but the 20th century taught us that you never know). Indeed:
In a future that seems to be getting ever closer to the dystopia described by Huxley in Brave New World (1932), it may come down to the genocide of the XX female, i.e. donnicide (genocide of the female element of a society) once technology produces a functioning 'biomechanical' uterus directed by an AI and the oocytes (eggs) are cryopreserved. Already there are many studies 'to determine whether genetic males [becoming women transgendercan successfully conceive and maintain a pregnancy" ("determine whether genetic males [M2F transgender women] can successfully conceive and maintain pregnancy".cf. Jones et al. 2019)
The woman: from untermensch a non-man
If you think we are exaggerating, there is food for thought here: traditional societies considered and still consider women inferior in all respects, spiritually, intellectually, legally, socially, to be guarded, subjugated and often hidden from public view through religion, morality, law and custom. However, they still consider them as people, albeit of poor quality and inferior status (cf. the position of the Islamic countries at the Beijing Conference in 1995 where they refused to sign the joint declaration asserting that, according to the Koran and the Hadith, women could not be considered equal to men even though they belonged to the human race. (Good for them!, we add). However, there are cultures in the Amazon and Australia that do not consider women fully human.
As those who hold hegemony well know, the power of definition is one of the most effective tools to manage and maintain dominance, and it is no coincidence that institutions such as the European Parliament, state bodies, companies, media and associations of all kinds are adopting, under pressure from the very powerful transactivist lobby, the so-called 'inclusive language', a term that also stems from the politically correct ideology that has been increasingly asserting itself since the 1990s in the Anglosphere and in the Nordic countries, but which is also transferring to continental Europe in conjunction with the processes of ethnicisation that we have already seen. For example. Cancer Research UKa charity, advertises the importance of pap smears for all 'those aged 25-64 who have a cervix', removing the word 'women' which, in context, would not be inclusive of trans people, but does not use similarly 'inclusive' F2M (female to male) language to talk about men with genital cancer. Its prostate and testicular cancer campaign messages address men as "men" and not as "all those with prostates" or "all those with testicles" (gendercritical92. 1/1/2020). We stress here that the coercive imposition of "inclusive" language concerns XY people (biologically male) who identify as "women", but is overlooked in the case of XX people (biologically female) who perceive themselves as men. One hears of 'menstruating', but not of 'sperming'. There are, however, those who oppose this drift of the politically correct and the imposition of pronouns and nouns through bullying and/or legal means, e.g. "The Australian Senate passed a motion preventing the federal government from using 'gender-inclusive' language in any text." (Chapman 2021)
The worst linguistic 'castration', however, is the increasingly frequent use of the definition of women as 'non-men' (non-men). Green Party Womenan internal electoral group of the British Green Partyhe referred to women as 'not men' (non-men) (Beale 2016) and Teen Vogue published an article on anal sex which defined women as being "non-prostate owners"(not possessing a prostate; in Barnes 2017). This definition of women as "not men" is an idea that harks back to the Athenian philosopher Aristotle, who argued that women were "not men" rather than a distinct type of human (gendercritical92, 10/10/2019). In an official document from the U.S. Centers for Disease Control and Prevention the phrase appears, "...people who do not refer to themselves as male are asked if they are pregnant at the time of vaccination (Covid 19)" (Gee et al. 2021).
However, we have to analyse the issue by considering the etymology of the English words man e woman to fully understand the issue. In 1895-98 Elizabeth Cady Stanton and other suffragettes published The Woman's Bible (The Woman's Bible) re-reading, among others, the book of Genesis (Genesis ii, 21-25. ) from a feminist perspective and helped to spread a typically false popular etymology explaining the term woman with womb (uterus) and man (man): "Next comes the naming of the mother of the race. 'She shall be called Woman,' in the ancient form of the word Womb-man. She was man and more than man because of her maternity.' [The name of the mother of the race follows. 'She shall be called Woman (woman)', in the ancient form of the word grembo-man (womb-man). She was a man and more than a man because of her motherhood].
In reality, woman (woman) comes from wif - mann. The spelling of woman in English has progressed over the last millennium from wīfmann, a wīmmann a wumman and, finally, modern spelling womanwoman. In Old English, wīfmann meant 'woman' (literally 'woman-person'), whereas wer meant 'grown man', similar to Latin vir. Medial labial consonants f e m at wīfmann merged into the modern form '.woman", while the initial element wīfwhich had also meant 'woman', underwent a semantic narrowing to mean married woman, wife ('wife'), and remains confined to its former meaning in words such as midwife (midwife), housewife (hostess, like the Latin domina(from which the Italian word donna, then a word that fell into the sense of 'casalinga') and fishwifefishmonger (from trade term decays to derogatory).
Mann/man had a neutral meaning of 'human being' like the German mensch and Latin homoname representing a male or female person, corresponding to modern English person (person) or someone (someone) and which is preserved in the current word mankind (human kind); however, after the Norman conquest, man began to be used more in reference to 'human male', and by the end of the 13th century had begun to eclipse the older wer (which remains e.g. in werewolfwerewolf). Man in Old English it also served as an indefinite pronoun one, people, they (one, people, them). It is used generically as a synonym for mankind (the human race, humanity) since about 1200.
For millennia, religions, laws and science have defined women as inferior, a rib of a man, more similar to nature than to culture, not worthy of the afterlife (Buddhism) except as sexual servants (Islam). The German noun of neuter gender das mensch has the same meaning as in English man in the sense of human kind, person. Untermensch means 'sub-human' and was a term of Nazi ideology used to describe 'inferior peoples', especially Jews, Gypsies, Slavs and any other person who was not of the 'Aryan race'. Although subhuman and worthy only of serving as slaves or being eliminated, they still belonged to humanity. In the dystopian trans-activist world, which is gaining more and more space in Western institutions, legislation and media, thus implementing a typical top-down revolution through a coercive policy of the elites against their own population, women are more and more beginning to be defined as non-men = 'not men'. It would seem, and it would already be serious, that the model, the 'norm', is the man and the 'deviation' is the 'non-man' (the biological woman), but it is actually worse than that since, if man also means 'humanity', then the non-men do not belong to mankind.
Women's power is under considerable attack everywhere in the world: in the Islamic world reacting to modernisation (from ISIS to Erdogan), with Covid 19 which has made the situation of women increasingly difficult, as they increasingly pay for their autonomy of decision-making with rape and with their lives, and are sent back to their homes by unemployment which affects them most of all. In addition to these attacks, there is an even more insidious one, masquerading as progressivism and free choice: an overabundance of biological women compared to males suffer the madness of transitions that destroy the lives of children and adolescents who only need affection and psychological help (see Bell 2021).
In our opinion, the surgical hormonal transition of adolescents is a form of sexual-hormonal lobotomy for young people 'in crisis'. Lobotomy, or prefrontal leucotomy, was a neurosurgical procedure used by psychiatrists in the 1930s, 1940s and 1950s to treat people with mental illness, but it was also applied liberally to 'rebellious' or 'problematic' people. It is a dark side of medicine, a wonderful tool, but one that can be used for social control effectively, especially through media pressure. It is worth noting that the surgical-hormonal transition, while on the one hand 'castrating' the brain of the victim, on the other hand is a scam because the artificial organs that are applied have little or no functionality, i.e. they do not really make a woman or a man in every way, they only give a semblance of sex because the DNA cannot be changed: in fact, these prostheses do not give menstruation or the ability to generate, they do not give erections or ejaculations and often cannot penetrate due to their Lilliputian size.
"We are facing the most misogynistic period I have ever experienced. In the 1980s, I imagined my future daughters, if I ever had any, would have it much better than I ever did, but between the backlash against feminism and an online culture saturated with pornography, I think things have gotten considerably worse for girls. I've never seen women denigrated and dehumanised to the extent that they are now. [...] men across the political spectrum seem to agree: women are asking for trouble. Everywhere, women are being told to shut up and sit down, or else." (J. K. Rowling 2020)
"The idea that all people have an innate 'gender identity' of late has been supported by many physicians and leading medical organisations" state Malone, Wright and Robertson (2019) who note how it is "it has become normal to state that this sense of identity can be reliably articulated by children as young as three years old". According to their work, however, if one takes personality traits into account, one sees that the two Gaussian male and female traits partially overlap, which means that for the entire human race there is a seamlessness in 'male' and 'female' personality traits. They show how 'This means that personality and behaviour do not define one's sex. [...] Nn most cases, what is now called 'gender identity'. is probably simply an individual's perception of how his or her gender-bound and environmentally influenced personality compares to people of the same and opposite sex. In other words [gender identity] is a self-assessment of one's stereotypical degree of 'masculinity' or 'femininity' and is mistakenly confused with biological sex." (Malone et al. 2019)
We also want to highlight the danger that the gay and lesbian categories will be driven to 'extinction' by the concept of gender identity and the institutional-medical push towards a chemical-surgical transition that will allow victim-victims to adapt to a stereotyped gender role.
In the Western world, transactivists, far more sophisticated than any religious fanatic, are carrying out a radical aggression: the non-human (non-man) is no longer a subhuman, he becomes a non-human. Humanity is no longer divided into mensch e untermenschhuman and subhuman, the world belongs solely and exclusively to humans, making the original meaning of man as humanity with the more recent one of 'adult male'. Everything else is non-mannot person, not human.
Conclusions
What are the chances of the transactivist dystopia being fully realised? As von Moltke said, 'no plan survives contact with the enemy', i.e. in war, even the best battle plan is ruined once in the field. Given that many heterosexual and homosexual men have different interests from those of trans gender activists and are themselves threatened (just think, for example, of the abolition of 'father' as a term, or the case of the Canadian father mentioned above), the space to make an impact through tactical alliances of all kinds exists and should be exploited without qualms or loyalty to party affiliation. Still quoting Moltke, who said that 'war is made up of expedients', we note that fragile alliances are forming: for example, in 28 US states a series of bills are being introduced to defend women's sports from the presence of trans M2F and to require health insurance for hormone treatments on children and adolescents (Catucci 2021). Even in Italy, some progressives are beginning to have doubts about the Zan bill, in Canada there have been demonstrations in favour of the father who is fighting against his daughter's hormone treatment, and in England the Supreme Court has ruled in favour of Keira Bell. The media, albeit timidly, are beginning to report on the problems associated with the presence of male prisoners, who claim to be 'women', in women's prisons and the crimes committed by some of them against female prisoners.
There is room for cautious optimism: women's power is fragile and has existed for less than a century, but it is increasing outside the West; it is vital to remember that it can survive and advance if we support it with the awareness that the struggles never end and that what you have, no one has given you, but you have conquered it. Faint signs, but the situation was no better at the beginning of the 20th century or in 1971, so the watchword is always the same: NEVER SHUT UP AND FIGHT, ALWAYS!
Sandra Busatta and Flavia Busatta
Padua 20 April 2021
Roaring Feminism (http://www.femminismo-ruggente.it/)
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[1] In her excellent essay on the Lumbees, Karen I. Blue (1980) indicated what characteristics the Lumbees, a North Carolina tribe of mixed descent (natives, blacks and whites), believe identify them as Indians, having Indian Blood (Indian Blood) and which distinguish them from the Whites (white) and the Blacks (black). These characteristics are: pride (pride), a particularly reactive sensitivity (meanness) that prompts them to react to an insult, cohesion (cohesiveness), being sincere (Talking Indian or speaking with a straight tongue), keeping one's word (keeping your word) and land ownership in Robeson County, NC. On the basis of these 'ethnic' characteristics North Carolina recognised them as an Indian tribe. As can be seen, ethnic (racial) identification is done not by physical characteristics (DNA, phenotypic colour, eye shape, etc.), but by ethical and social characteristics.
