Sex, gender and ethnicity: the racialization of postmodern society or how to erase women: an essay

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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 transforms even gender issues into ethnic issues. Not only does it destroy class solidarity (typical of manufacturing capitalism) by transforming people into social users where one is worth one and the important 'goods' they produce are personal data, but it creates communities essentialized as an ethnic group: see for example the community queer and transgenders, who are no longer individuals with a sexual preference, but become a group that demands rights and protections that are superior and different to those of others. Here we aim to demonstrate how the ethnicization process in Anglo-Saxon countries and in particular in the USA, Canada and Great Britain has also spread to the rest of the advanced countries with the culture of political correctness and has transformed them by ethnicizing them through the culture of cancellation which in The LGBT+ area has expanded to the point of reaching a legal and linguistic occupation of territory which tends to erase 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 value biological-political typical of the 19th and 20th century sources of that movement).


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 rebirth of internal ethnic groups and regionalist movements (Breton, Basque, Occitan and Corsican), as well as the establishment of a robust population of immigrant origin who are loudly demanding, especially Muslims, the recognition of their identity (see the debate on the headscarf). Always following the French, even in Italy, with much delay, we are taking these issues into consideration, but with even worse stomach aches. 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 interethnic and intercultural relations have been the subject of continuous study and debate for some time. The situation is still different, for example, in Great Britain, Canada, Australia and New Zealand, where the debate on racism must not discount the original sin of African-American slavery and which, on the other hand, have robust 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 ethnos, which corresponded to a fluid and, in some way, pejorative political category contrasted with the identifying and positive connotation of polis. Ethnos it designated both the Greeks who were not organized into villages (for example the shepherds), and the "barbarians", those who did not speak the Greek language. Ethnos And ethnikos, in Christian Greek meant “pagan”. Ethnicity appears in the English language in 1972, but the adjective “ethnic” from the mid-19th century it began to take on “racial” characteristics. After 1945 it became a polite way to refer to Italians, Irish, Jews and other "whites" of non-Anglo-Saxon origin, considered socially inferior to the ruling class identified with the acronym WASP (White Anglo-Saxon Protestant) which appears in the 1970s simultaneously with the new linguistic policy of the more militant black movement (for example the use of the term black instead of the previous ones Negro or nigger which become forbidden words, today identified with euphemism N-word = N-word).

By the late 1970s it had become fashionable among the Manhattan intelligentsia to be “ethnic”: it is the triumph ofhyphenated American, the hyphenated American, such as Italian-American, African-American, etc. against the melting pot, the assimilationist and homogenizing melting pot that had been advertised as a destination for more or less recent immigrants and associations for people of color. As late as 1968, black ministers rejected the concept of race, claiming that God had created only one race, the human race, but as early as 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, conversely, caused the ethnicization 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 Southerners, the “black race” was considered not a group, but only a collection of individuals, all of whom were presumed to be biologically similar. The replacement of the term "race" with "ethnic group", or ethnicity, transforms an aggregate of individuals into a moral community with shared interests. However, nineteenth- and early twentieth-century European immigrants were classified with a racial vocabulary by those already residing there, and concepts of race and ethnicity have become intertwined within both popular and sociological conceptions. As ethnicity became more fashionable in American academic circles and the general public and more people saw it as a positive aspect of their personality, after World War II the concept and term “race” became increasingly less socially acceptable. We thus witnessed the phenomenon of de-biologization of "race", where the phenotypic ("racial") aspects of an ethnic group were underlined like never before, but anchoring them and above all appealing to the "cultural" aspects of the "race"/ethnicity (who doesn't remember Angela Davis' 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 politically correct.

The concept of melting pot, as a model of interaction between ethnic minorities and US society, it was put to the test already by the outbreak of the First World War, when the Americans of German origin who were the numerical majority in the US population were forced by the ferocity of anti-German propaganda to denationalise themselves and submerge the their identity to such an extent that even today they are probably the only group that is not hyphenated. The concept of melting pot it resisted until the 1960s when multiculturalism replaced it as the paradigm most suited to the dynamics of the United States at the end of the 20th century.

Ethnic identity à la carte

In the United States and Canada (increasingly) ethnic identity can, in some ways, be optional: if a person wants to stay within an ethnic identity, obviously he or she must have ancestors of that identity, but if ancestors belong to different identities, he can legitimately assume whichever one he prefers. Naturally the choice will be influenced by external factors, such as the social esteem that a certain ethnicity has and individual circumstances. Some may also insist on having 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 ethnic identity, he can only opt within a limited choice, therefore the only way to change identity by assuming one which one is not entitled to is to "pass" (to pass), make a “transition”, that is, pretend to be who you are not. 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 “passing” racial status (to pass) is the same one used to “pass” (change) sex.

At the end of the 1970s, conflicts and claims characterized 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 to be in competition with the nation, since the 1980s the idea that the ethnic group is in competition with the class has become increasingly prevalent. The explosion of ethnic conflicts (Rwanda, ex-Yugoslavia, Kosovo, former Soviet Republics, East Timor, Uighurs, Kurdistan, conflicts between Sunnis and Shiites, Ethiopia/Eritrea, etc.) creates the impression that ethnicity is an essentially contemporary, linked to globalization favored by the international communication system; in reality, after the fall of the Berlin Wall, the media ethnicisation of local and low-intensity wars imposed an interpretation of conflicts based on ethnic sociological categories rather than economic ones as had previously occurred 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 the mainstream political debate also 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 secretary of the PCI Enrico Berliguer. In his famous speech of 1981 he replaced the concept of class struggle with the (Catholic) one of moral question, thus canceling the Marxist economic-social categories and replacing them with ethical ones. The proletariat defined by Marx and Lenin was undermined by sociologically vague categories such as "the humble", "the last" taken directly from the interclassism of the Catholic church, the class struggle was transformed into a fight against corruption and crime and the communist party , the organized vanguard of the working class according to Marxist-Leninist theory, was “ethnicized” through the concept of “anthropological difference,” which defined communist politicians as genetically immune to corruption.

Please note that Berlinguer's concept of "anthropological difference" is based on physical anthropology: essentially the "Communist" ethnicity refers to ethical categories that become "physical", or phenotypic, and which, therefore, become racial signifiers , which is highlighted by the incriminating phrase "being/having [some moral or political characteristic] in one's DNA", an expression repeated by the left like a mantra for both purpose and inappropriateness. However, if some "ethical" quality has the characteristic of "being in the DNA" of a certain human group, in this case of party members (PCI à PD), it allows that group to be separated "phenotypically" from the rest of humanity that is, it is a characteristic that, in the pre-1945 categorization, would have defined a "race" (and in fact in Nazi literature the Jews, the gypsies and in general the untermenschen they were defined not only through physical "racial" characteristics, but also "moral" ones and the same was true for the "Aryans").[1]

The party becomes an ethnic group that organizes itself with as its fulcrum no longer the traditional Marxist-Leninist social and economic categories, but the interclassist ethical concepts that base the justification for the seizure and management of power on the "being different" of the communists, on the good moral sentiments that "are in the DNA" of the PCI (of the PdS, of the DS and finally of the PD). Let it be clear that the ethnicisation of a political party or movement is not in contrast with multiculturalism, on the contrary, it is an essential corollary of it: in a multicultural society each ethnic group maintains its connotation and defends its clod of power by looking to everyone the ways of expanding it at the expense of others in a continuous “turf war” which can also become armed, as well as legal, academic and media.

The exponent of capitalism of the platforms 'de' noialtri' and theoretician of Grillismo, 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 the early 1960s was that of assimilation theory, which in the late 1960s was replaced by the theory of internal colonialism, advocated by the Black, Brown, and Red Power movements in the late 1960s. and 1970, then replaced in the decades 1980-90 by the theory of racial formation (racial formation). Harkening back to Stalin's theories of nationality, Harry Haywood wrote in 1948 (Haywood 1978) that black Americans were “a nation within a nation.” The historical “homeland” of the black nation was identified with areas of Cotton Belt of the American South, regardless of any real historical consideration. The PCUSA (Communist Party USA) theorized the double oppression, of class and nationality, of African Americans in the context of American history, where post-Civil War Reconstruction failed to recognize the "right to self-determination" of the African American "people". After the war the issue of the "black nation" no longer gained the popularity it had before, but re-emerged in the 1960s together with the other "national issues" of Indians, Asians and Chicanos (let's not forget, however, that the movement of the labourers Chicanos in California it was called “La Raza”). In the mid-1970s the Marxist perspective on racial stratification re-emerged with Marxist economists Baran and Sweezy (1966) who however avoided the issue of national oppression, while other Marxist theorists such as Blauner (1972) and Barrera (1979) developed a neo-Marxist paradigm on “internal colonialism” to explain the racial situation in the USA. In many respects “internal colonialism” can be considered a variant of the theory of the “oppressed nation” developed by Franz Fanon and Malcolm .

The most influential work of the 1980-90s on the social construction of “race” was Racial Formation in the United States by Omi and Winant (1986, 1994) who affirmed the primacy or even exclusivity of "race" as the only criterion of unity or coalition building in reaction to the neoconservative and neoliberal projects of eliminating the concept of "race" from theoretical discourses and politicians. By characterizing the state as racial, they dismissed class, gender, and other dimensions of the hegemony (in the Gramscian sense) of the state.

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 primary tools for civil rights enforcement was a system of racial classification that also worked to legitimize the idea that “race” is a category that makes sense. Thus, eliminating federal racial classification at any moment would undermine civil rights monitoring and undo decades of federal antidiscrimination policy efforts. Similarly, as we will see, eliminating the classification by sex in favor of a fluid concept of gender damages or prevents the monitoring of women's civil rights (for example by blowing up the historical series of a certain statistic), the advancement of equal opportunities and the policies of women's empowerment in general and distorts statistics regarding feminicides and sexual and domestic violence against women and children. A tragic example of this occurred in the program Women Who Abuse aired on BBC Radio 4 on 24 January 2021. The program reported a 84% increase in female crimes of abuse against children between 2015 and 2019. Fair Play for Women, a site of Fact Checking demonstrated how this increase was "false" news (fake) in fact the increase in crimes against children perpetrated by “women” was only between 1.5 and 3%; however, the same site pointed out that the data disaggregated by "sex” provided by the police did not take into account the fact that today the police record crimes based on self-reported gender and not according to biological sex. This also happens when the crime is rape as in the cases of biological male prisoners who self-declared themselves women (without any hormonal or surgical transition) who, having obtained transfer to women's prisons, raped female prisoners. While some police forces said to record whether the criminal identifies himself as transgender, this information does not appear in the government's crime statistics, which only provides male or female categories. The status of transgender it is only declared if the person is the victim of a hate crime transgender. The National Police Chiefs' Council declared that being the number of transgender very low, in the total population, this data collection criterion does not substantially change the national statistics. This is false, in fact, since the number of women who commit sexual 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" prisoners as sex offenders (sexual criminals) are transgender that is, biological males (FPFW, 2021; and also ripx4nutmeg 2021).


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 The African-American identity must be rooted in the African origin of blacks. Its theorists maintain that the African-American roots are to be found not so much in the slaves transported to America after the 16th century, but among the pharaohs of ancient Egypt and Nubia who, according to them, were "negroes" (by this meaning the populations Bantu and in particular those of West Central Africa/Gulf of Guinea from which their ancestors came), appealing to the Old Testament pseudo-story about the “sons of Ham”, 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 "Hamitic race") and claiming that the DNA analyzes which show that the pharaohs are not "black" are the result of a white-Arab conspiracy. However, it wasn't until the late 1980s that the idea became popular with the music explosion hip hop politicized, while school reformers pushed for a revision of the curricula based on the pseudo-historical premises mentioned above. The main purpose of Afrocentrism is to encourage ethnic pride as a psychological weapon against racism, however often falling into black racism.

One of the most important Afrocentrist texts is Stolen Legacy (The Stolen Legacy) of 1954, written by GGM 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 ice people) are inferior to blacks (the sun people) because they have little melanin, which would also give blacks extrasensory powers. As a method, every refutation becomes a racist attack and every truth is subjective and created by a political agenda, so there is no objective scientific truth. It should be noted that Africans who have recently immigrated to the United States in general are quite disinterested in these efforts and seem disturbed by the obsession with "race" that African-Americans who identify as the descendants of slaves and exclude from the The term African-American is used to describe 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 who visit Elmina Castle (Castelo de São Jorge da Mina) in Ghana, one of approximately thirty “slave castles” or large trading forts built by the Portuguese on West Africa's Gold Coast ( today Ghana), along the Gulf of Guinea, on the Atlantic slave route. Present-day Ghana was part of one of the great African kingdoms which, from the Middle Ages onwards, flourished with the trade of slaves to be sold to the Arab countries of North Africa and the Middle East through Arab merchants, who were later joined by European traders. The irony of the situation is that the descendants of the Ghanaians who sold the ancestors of today's African-American tourists to Arabs and Europeans are the guides at Elmina Castle. African American tourists think that “castles” “are sacred grounds not to be desecrated,” and also that “castles belong to them” (Bruner 1996: 291,295) because their slave ancestors were reportedly imprisoned there. Likewise, Anglo-Caribbeans go to their “ancestral lands” in the Caribbean (not Africa!), searching for their cultural roots in what seems like a centuries-old pilgrimage. This point of view, however, is that of the “guests”: in fact, native Ghanaians call tourists African-Americans obruni (white man), a term that “labels African Americans as both white and foreign” and Caribbeans 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 predominantly African-American districts. In order not to alienate the black electorate, however, some members of the Council of New York State Universities accept Afrocentric (or Native American) separatist history, defining it euphemistically based on "non-canonical knowledge and techniques" and on "non-established sources of knowledge". authoritative” and many museums apply the same criteria (for example giving scientific equality to theories of evolution and creativity).

40 years after the historic ruling of the Supreme Court Brown v. Board of Education, many Afrocentrists preach the return to racial segregation, in the wake of Malcolm X, who promoted a demonstration in Madison Square Garden together with the American Nazi Party in favor of apartheid in the USA. In the 1980s, with the increase in the weight of the parents' councils in the management of the school, a form of culture war, a conflict for the predominance of one's own cultural values which we can consider as the beginning of the current phenomena of cancel culture (call-out culture, doxing, haunting, hacktivism, internet vigilantism and woke). We can also put in it blackwashing, given that African-American militantism has influenced the militant style of other noisy minorities, both ethnic (Latinos, Amerindians) and gender (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/women oppositionqueer.

On the one hand, in fact, authors such as Mark Twain, avowedly anti-racist and anti-colonialist, began to be condemned as 'racist' because he used a variant of the word 'negro' (from the Latin Niger, black), typical of southern dialects, a word that African Americans use among themselves and today in particular rappers, because the language has also been racialized. Certain words, in fact, can only be used by those of one "race"/ethnicity (for example '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 (offensive racist words of which there is a vast list here in everyday and cultured language, the new and dangerous step forward in the racialization of the language in a context different from the initial manifested itself when Sherman Alexie (2000), then a celebrated Native American writer, argued with Ian Frazier, a well-known author of the The New Yorker, who dared to title his book about the Oglala Sioux reservation in Pine Ridge, SD, “On the Rez”.

The trend according to which a white writer can no longer describe characters who are not of their "race"/ethnicity derives from the same identity line and is increasingly imposing itself. Instead, writers belonging to minorities of color can still do it, who can describe white people regardless, even in an extremely offensive and negative way, etc. It is news that the Dutch poet Marieke Lucas Rijneveld will not be able to be the Dutch translator of the collection of the African-American poet Amanda Gorman, made known by President Biden's inauguration ceremony, because she is "too white", a decision modestly justified by stating that it would “too far from the original author's experience”.

Sex, gender and gender identity

Sex, sex

The etymology of the word sex is attributed by some scholars to Greek τεκοs (tèkos) = generated, procreated, in turn from the verb τίκτω (tikto) = generate, procreate, produce, (from which the word also derives midwife) from the root PIE tak- (with the mutation of t in s). This etymological interpretation enhances the procreative aspect of sex. Others attribute the origin of the word sex to Greek ἕξις (exis) = quality, state, condition, then transformed into sexis or to the Latin root sec- of the verb secate = cut, separate, in a broader sense, distinguish (male from female), both these etymologies insist on gender differentiation and female-male polarization. The Treccani encyclopedia, among various definitions, states that sex it is the complex of anatomical, morphological, physiological (and in human organisms also psychological) characteristics 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 gamified reproduction (which typically consists in the union of a male gamete with a female one): the male sex is characterized by the production of small and mobile gametes (spermatozoa), the female one from the production of larger gametes for the accumulation of reserve substances (egg in animals); the organs in which the gametes undergo the maturation phases are called gonads in animals (testicles in males, ovaries in females) e gametangi in plants. In genetics, the homogametic sex it 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 therefore produces two different types of gametes X and Y. Another meaning of sex is that of sexual apparatus, that is, the organs of reproduction, and more particularly the external genital organ, masculine or feminine. The word sex also indicates facts and phenomena linked to the organs of reproduction, especially as regards sexual relations and more generally sexual life, sexuality. ( Likewise English sex, which entered the language in the late 14th century, from Latin sexus, collectively indicates the state of being male or female, that is, the male or female gender. The meaning of “quality of being masculine or feminine” has been recorded since the 1520s; the meaning of sexual intercourse has been attested, in the English language, since 1906, the expression sex appeal since 1904 and that of genitals since 1938 (


type sm [from lat. genusnĕris, similar to gignĕre = generate and to gr. entries γένος (genos) = genus, lineage, γένεσις (genesis) = origin, γίγνομαι (gignomai) = to be born. In the Online Etymological Dictionary the relationship of is highlighted type with the Greek words γυνή (giné) = woman and γεννάω (gennao, lat. geno) = son-in-law, I give birth ( Among the various meanings, 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 (for example, Latin, Greek, German, English), others, such as Italian and French, among modern languages, only two, masculine and feminine; the distinction of gender, which is connected with the natural gender only in a small group of nouns, is manifested 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 male or female character of the individual, also in a biographical, social, professional sense, as in the expression gender identity, by which we mean the constellation of anatomical-functional, psychic, behavioral characteristics that define the gender in itself and as possessed, accepted and experienced by the individual in the family history from which he comes and in the society in which he lives. (see In this sense the term gender identifies the accepted social role for a specific sex. The term gender (neuter) enters the English language around 1300, meaning “genus, species, class of people or things sharing certain traits” from Old French genre, 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- = give birth, give life, with derivative terms that refer to procreation and family and tribal groups). The sense of gender as “male or female sex” has been attested in English since the early 15th century and, when the word sex took on erotic qualities in the 20th century, the term gender it became the usual term to mean “sex of a human being,” at first only in a colloquial or humorous sense. Subsequently, from 1963 onwards, in feminist literature, gender it is used to refer to both social attributes and biological qualities. In particular the English term gender (pl. genders) = gender, which entered the Italian language and is used in the masculine form, indicates the gender distinction, in terms of belonging to one or the other sex, not because it is based on differences of a biological or physical nature, but on components of a social nature , cultural, behavioral. While the social sciences have an approach to type as a social construct, the natural Science investigate whether, how much and how some biological differences in males and females can influence the development of type in humans. In English literature, a tripartite division has been analyzed between biological sex, gender identity and social gender role.

In his fundamental 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 inspiration for this question came from the request to be declared "woman" by a biological male, who had undergone surgical and hormonal treatment. Feminist philosopher Alison Jagger (1975:464) gave the following answer: “To 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: “Are biological males considered females after castration?” She gives a negative answer given that they continue to have the primary male trait i.e. the Y chromosome and do not have ovaries and only some secondary traits appear feminine (breasts and possibly vagina constructed 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 one (gender) and the social one (sexual role). From a biological point of view the problem does not exist: they are not females and therefore are not women. From a social point of view, each sex is associated with a certain behavior that identifies the male or female gender and 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 societies and therefore “a person's gender identity is inextricably linked to attitudes toward prevailing ideas about femininity or masculinity” (Yudkin 1978:100). Because transsexual people feel that their gender identity conflicts with their biological identity, “we must define their gender identity as identification with the sexual role (and norms of appropriate behavior, feelings, preferences, etc.) that is in contrast with their biological sex” (ibidem). Basically after examining many biographies of M2F transsexuals (M2F = male to female = male to female = transgender women) where sentiments such as 'I liked pretty girlish clothes, shoes and underwear, jewelry, cosmetics, giggling at silly things, etc.,' Yudkin notes that M2F transsexuals identify with stereotypes of the female sexual role (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 should be done according to the transsexual version of gender identity as an internal 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 strongly identify with the stereotypical female sexual role historically and socially determined by patriarchy. A clear example of adherence to gender stereotypes occurs in the different treatment of gays and trans people in the Islamic Republic of Iran: gays (who do not fit into gender stereotypes) are hanged from crane hooks in the square, trans ( who adhere to the female and/or eunuch stereotype, a time-honored tradition in Islamic countries) are offered full gender transition in hospitals.

If the feminist revolution succeeded in destroying historically determined sexual roles, there would no longer be the problem of transgenderism. It is remarkable how Yudkin's article is so prescient and significant after so many decades; however when she wrote transgender F2M (F2M = female to male = femaleàmale = transgender man) were very few and voiceless within the trans movement. Today, however, we notice a double contradiction: 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 transform the girls who, becoming aware of the difference in power between sexual roles, feel uncomfortable with their lack of power and therefore with the womanish role, trying to effectively erase the lesbian movement, on the other hand favoring trans M2F, the same Powerful bodies are pushing for the cancellation of women's physical, political and legal rights and spaces conquered over two centuries of struggle. Generations of girls have read and identified with the characters of Little Women by Louise May Alcott, American abolitionist and suffragette, in particular with the protagonist Jo March for whom the female stereotype was more than tight. Today, based on the totem of gender identity, poor Jo risked being sent by the institutions to undergo treatment with hormone blockers in view of the surgical step to transform her into a "man" and also the good Theodore "Laurie" Laurence, the boy next door, would have been in danger of receiving similar "hormonal surgeon" attention for his preference to hang out with the March girls instead of engaging in "masculine" activities with his peers.

Cancel culture and Woke

There cancel culture began with the call out, the "calling out" of certain people for conduct or opinions deemed offensive and/or racist or violent (e.g. #MeeToo was born to a black female victim of sexual assault), but with the birth of Black Twitter between 2007 and 2010 it evolved into a media boycott against administrators, celebrities or companies, until it became a real media lynching of people alive or dead, where the accusation is equivalent to condemnation, humiliation through apologies is mandatory if the person is alive, but does not save from condemnation and the circumstances of the 'guilt' are ignored (for example the society of several centuries ago in which the victim of cancel culture lived). An obvious example is the guilty plea that Elena Marchesini ago for using the term dysphoria instead of “gender variance” in his book When a bud feels like a gem - A fairy tale to tell about gender dysphoria: “I'm sorry, I didn't mean to cause 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 appears during the 1860 presidential election in support of Abraham Lincoln when the Republican Party promoted the movement Wide Awakes to oppose slavery. Reused in the 1940s, the term resurfaced and derives from the African-American expression “stay woke” = be aware [of social and racial justice issues]. In the late 2010s, woke it had been adopted as a more general 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 far left inside and outside the Democratic Party like the Antifa. For example in Great Britain, commenting on the Daily Express the collapse of Labour's electoral bastions (il Red Wall) in favor of Johnson, Joel Day headlined at the end of 2020: “Labour pushes to move away from 'rubbish woke' while the working class loses faith” [in the party], contesting the authoritarianism of this ideology and in particular the party activists. The Labor militants recruited by Corbyn, graduates and middle-class liberals, writes Day, look with embarrassment at the values of the working class and feel much more comfortable dealing with LGBT+ rights, climate change, migrants' rights, gender identity and Palestine.

Although both Obama and Trump have condemned cancel culture And woke, only Trump suffered the deplatforming, with the deletion of his accounts from Twitter and Facebook and two small social networking and microblogging platforms, I'll talk And Gab, frequented by mostly conservative users, were closed in just one day by Google, Apple And Amazon who had decided to remove the alternative app to Twitter from their servers (Santucci 2021). The power differential between the American President and the Big Platforms could not be more evident and has also begun to worry several liberal newspapers and the European Parliament, while studies on the censorship of conservative and even simply moderate opinions in the academic sphere in universities are starting to accumulate (see Sciuto 2021) resulting in a flattening of research. To all intents and purposes, the last American elections were won, even if narrowly and opaquely, by Silicon Valley, by platform capitalism (Uber even expresses Vice President Harris) against the 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 transforms even gender issues into ethnic issues. Not only does it destroy class solidarity (typical of manufacturing capitalism) by transforming people into social users where one is worth one and producing personal data as a 'commodity', but it also creates communities essentialized as an ethnic group: for example the community queer and transgenders are no longer a heterogeneous group of individuals with sexual preferences, but are metamorphosed into a group that demands rights and protections that are superior and different to those of others, behaving like an ethnic group according to what in 1992 the Canadian philosopher Charles Taylor called 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 a specific culture, its own norms and traditions. In relatively recent times it found expression in the 1990s in the radical group Queer Nation (see 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, as in 2004 when a group of Australian gay activists claimed the small island of Cato, creating the Gay and Lesbian Kingdom of the Sea Islands Corals (see Wikipedia) and the Gay Parallel Republic Canadian (Deja News, The Discussion Network 1998).

The Gay Villages within many Western metropolises present aspects very similar to the formation of ethnic neighborhoods, with the important difference that, while the ethnic neighborhood collapses in status and usually becomes a ghetto or a banlieu, the gay neighborhoods show an evident gentrification process and often become a trendy neighborhood inhabited predominantly by the LGBT+ upper-middle class, 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 have universalism as their characteristic, LGBT+ movements have separatism as their characteristic.

The term 'identity politics' can be traced back, in political discourse, at least to the 1970s, when in 1977 it appeared in a document of Combahee River Collective, an African-American feminist and lesbian group. Identity movements promoted by any kind of minority, whether ethnic, religious or gender, 'right' or 'left', became important during the 1980s, however the term evidently refers to the ethnic and national identity studied by political scientists and anthropologists. In the 1960s, the influential Norwegian anthropologist of the British school Fredrik Barth (1964) replaced a static conception of ethnic identity with a dynamic conception, demonstrating how this identity, like any other collective (and personal) identity, is constructed and transforms through processes of inclusion and exclusion in the interaction of social groups, establishing boundaries (boundaries). The traits taken into account do not constitute the sum of the "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 across generations. This concept of self-identification (self-ID) is assumed in a distorted way by the bureaucrats who compile the censuses, particularly in the USA, and is transferred into transactivist ideology.

The US Census recognizes six ethnic categories: White Americans, African Americans, Native Americans, Asian Americans, Native Hawaiians, Americans of two or more ethnicities. According to the Supreme Court i Latinos they can belong to any "race" as long as they are Spanish-speaking and are the largest white ethnic minority group (13%) after non-Spanish-speaking 'whites', who are those who have origins anywhere in Europe, the Middle East and North Africa and in 2010 they constituted 79.5% of the US population or 67.4% excluding Latinos. Since the second half of the last century, American society seems to base much of its politics on the black/white dichotomy even though in reality African Americans are only 12.3% of the population. The politically correct and multiculturalist ideology on the one hand ethnicises every diversity, transforming it into an 'ethnic' community that demands recognition of 'rights' and, on the other, thanks to globalisation, undermines the forms of social organization of the 19th and 20th th century: the nation state, social classes, trade unions and professional organizations, political parties, the feminist movement, the traditional media.

A clear example of this ethnicization or racialization lies in the fact that "gender" policies are forcefully inserted into policies against racial discrimination, erasing in a single instant the fact that the difference between the two sexes passes through every "race" or ethnic group and that female oppression is internal to any racial or ethnic division. An example of these racialized "gender" policies is 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 based on racial or ethnic origin (UNAR), since its establishment at the Department of Equal Opportunities of the Presidency of the Council of Ministers, with Prime Ministerial Decree of 11 December 2003, it represents in Italy a guarantee for the implementation of equal treatment and the effectiveness of protection tools against any form of discrimination based on race 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, for national and local institutions.” (UNAR 2017) And again “With this publication, created as part of the actions envisaged by the PON INCLUSION 2014 – 2020, we intend to provide a contribution to the prevention and fight against discrimination in the workplace against LGBTI people, through a useful support tool for 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 workers and the guarantee of respect for their rights .” (ibidem). We point out that clearly interracial and interethnic qualities such as age and disability are also defined as ethno-racial entities together with sex and "gender" (the cataloging of religious affiliation is clearly affected by anti-Semitic racial laws).

In identity politics every diversity is meticulously catalogued, for example every single sexual preference is 'recognised' in the acronym LGBT (LGBTQI+ up to today reaching 53 different gender identities) and, as in the US census an individual can self-identify and choose the ethnicity, so in the gender policies implemented by the State a person can identify as they wish. Drawing inspiration from the black/white dichotomy, the gender dichotomy is however increasingly shifting from the man/woman dichotomy of the feminist movement of the second half of the 20th century. to the dichotomy between biological women/self-defined 'women', i.e. trans males who successfully claim to be legally recognized as women.

In this way, the analysis of the exploitation of women's reproductive labor, which feminism had revealed as the original model of every other exploitation, slips into darkness. By reproductive work we mean both the procreative act and the care or domestic work that allows the workforce to return to selling itself on the labor market. Consequently, while on the one hand it is claimed that biology does not count, on the other the woman is reduced to a piece of butcher's meat, to a person with menstruation, with a uterus, with a cervix or, as we will see later, to a not 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 uterus (yster in Greek) and on the other, biological women (with a double Y or XY) who call themselves “women” and have enough social power compared to biological women to have this recognition coercively implemented through law.

Queer Nation and conquest of 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 practicing the same religion etc., so the African American minority seeks to broaden its influence through the blackwashing, the use of actors who impersonate European historical or literary figures such as Lancelot and Merlin of the Welsh tradition, the very German Queen Charlotte of England or the very 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 concerns only blacks, but not Asians (from Chinese to Hindus passing through Koreans, Japanese, Vietnamese, Filipinos, etc.), who in fact vigorously criticize hypocrisy 'color 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 "color" quota. The aspirations of fringes of the nationalist/racist and resentful black bourgeoisie are flattered by transforming, in a certain sense, African-Americans and Afro-British people into a showcase minority (pet-minority, the concept derives from the idea of Cuba, a showcase of communism, which hid the reality of the Soviet system), to the detriment of other minorities, while the condition of the urban ghettos devastated by drugs and gangs is not affected in the slightest, nor does anyone care the situation of Africans in a continent massacred by proxy wars, by the continued and undisturbed existence of slavery and Chinese neocolonialism.

In turn, “ethnic” nationalism queer seeks to occupy physical spaces by occupying female biological bodies and political-social spaces and calls on gender-fluid politics to pass coercive laws that reduce the space of biological women and feminist movements, and therefore their power and rights, while they expand the spaces and power especially of biological males who self-identify as 'women' (biological women who identify as "men" certainly do not make a dent in male power in the slightest). In a certain sense, we go back even further than the Christian conceptions of Mary as a 'mystical vessel' and primitive concepts such as that of Australian Aboriginal groups of the woman as a container of child spirits, 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 (see Kleeman 2021), or by uterus transplants in biological males queer (Jones et al. 2019). It is not known from whom these uteruses are taken, but it is not difficult to imagine, given organ smuggling and uterus-for-hire farms in many countries. We thus move from the woman defined by her biological function as mother in traditional patriarchy to the woman deprived of her procreative capacity as an element of her own psychological and emotional identity, to become a simple organ, a uterus to be rented or sold to rich people.

Even if the term queen in the sense of 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 in the 1990s that it is commonly used outside the gay community. The term comes from queanor quene, Middle English for woman, a woman of low social standing, from Old English cwene, woman, servant or prostitute, from Proto-Indo-European *gwen-which also produces Greek ginè (γυνή), woman. The meaning of the Proto-Germanic term *kwoeniz (cf. Old Saxon: quanwife”) appears to be wife, who specializes in English as a king's wife (cf. Etymonline).

So we begin to see the beginning of a project, for a long time restricted in the world of drag queen between the entertainment environment 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. It is the indication to companies of Accenture that it is a large consulting and marketing company, and of many other companies of that type. So Procter & Gamble has decided to eliminate the Venus symbol (♀), conventionally used to indicate the female sex, from the packaging of sanitary towels, because it is discriminatory against women who identify as men and consume that product. There was a mailbombing transactivist following which the company decided to adopt the new packaging: «We realize that not everyone who has their period and needs to use a tampon identifies as female»” (Contri, in Terragni 2021), that is, they are biological women who have not transitioned, but who (not always consciously) erode women's social and linguistic space.

Thanks to self-identification (self-ID) and, sometimes, at the transition, M2F trans people occupy bathrooms, fitting 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, ideology gender it becomes 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 46imo president is effectively nullifying women's sports because the order is intended 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 access to women's teams, scholarships for women, etc.). The consequences will take time to ascertain, but in some areas they are already evident, for example the right to education for women linked to women's sports scholarships, the "female quotas", etc. “It has been clear to me for a while that the new trans activism is having (or likely will, 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 capable of overriding fundamental parental rights and free 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 knowledge of parents and their consent. (Alessandrini 2021).

In the Anglo-Saxon world and in the Nordic countries, always without the knowledge of their parents, children and adolescents are increasingly directed towards gender change with all sorts of subtle psychological pressures at a particularly critical age given that not only has they not yet formed a personality matures psychologically, but cerebral maturation, i.e. the development of the human brain in different age groups, has not yet fully developed biologically. The brain is an immature organ at birth and undergoes intense changes in its organization 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 as they block decisions made on impulse under the influence of emotions. The last part of the brain to which synaptic pruning gives adult shape and size is the prefrontal cortex, home to the so-called "executive functions": planning, prioritization, organization of thoughts, impulse control, evaluation of the consequences of one's actions . In other words, the last part of the brain to mature is the part involved in making thoughtful, responsible decisions. (see Brain maturation 2021). In essence, institutions manipulate people who are not yet fully biologically and intellectually formed to impose sexual transition from above, punishing parents who oppose it (see Alessandrini 2021, the case of the Canadian father) and favoring a generation of people with poor abilities decision-making in a more modern and subtle way than what was done with the lobotomization of overly active 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 on the part of family or schoolmates. once they risked being lobotomized, today these serious pathologies, which can also include dysphoria among their symptoms, are often ignored and untreated and the transition is considered and proposed as a panacea capable of curing all patients (Bell 2021).

A generation of servants incapable of critical thinking and autonomous decisions is taking shape; these mentally and often physically mutilated subjects are above all female given that girls are the ones who are most subjected to the charm of a transition, as an individual shortcut hospitalized with dubious results, which should give them the male power that they will never have.

In this regard, the testimony of Keira Bell is fundamental, a girl with a troubled childhood who, at the age of 16, was convinced to change sex as a panacea for all her problems and who subsequently began a detransition. She says: “In reality I was a girl with a bad relationship with her body, a victim of abandonment by her parents, isolated from others, anxious, depressed, unable to accept her 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. At 20, I underwent a bilateral mastectomy. At that point, I had a more masculine physical structure, a beard, and a man's voice and name [...] The further I went on my transition journey, however, the more I realized that I was not a man and that I would not be could never become a boy. […] Five years into my transition journey to becoming a man, I began a detransition process. The consequences of what happened to me were serious: probable infertility, breast amputation, inability to breastfeed, atrophied genitals, change in voice, facial hair." As a result Keira Bell filed a successful lawsuit against the Tavistock clinic she was supposed to consider all her comorbidities instead of indulging her in the "naive belief that hormones and surgery would be enough to make me feel better." In the ruling, the judges found an absence of justification for prescribing puberty-blocking drugs to children as young as 10 years of age, a therapy that is almost always followed by synthetic hormones of the opposite sex, which must be administered for life for continue with the transition. They were also concerned about the lack of data follow up, given “the experimental nature of the treatment and its profound impact on the patient”.

British judges have recommended that doctors seek court approval before starting these treatments on 16- to 17-year-olds. They said they were "very skeptical" that patients as young as 14 or 15 would be able to do so. to understand the consequences of the therapies and to be able to give informed consent, and they defined it as "very unlikely" that it would be possible to obtain it from a subject under the age of 13. As they have written the judges, “it is impossible to explain to children of this age what the loss of fertility or sexual functions will mean for the future of many of them.” At the end of her long 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 British health authorities are warning doctors who deliberately confuse sex and gender are putting the health and care of some patients at risk. Because sex and gender are not the same, medical personnel who fail to make the distinction could make care for groups such as patients ineffective or inappropriate transgender undergoing transition. Problems may arise in the appropriate treatment of patients transgender who may be on long-term hormone therapy with estrogen or testosterone to change their biological sex. Both hormones change a patient's appearance in such a way that doctors should recognize that their medical needs may change as well. Surgical requirements or specific cancer treatments may also be affected. “Medical care requires understanding the difference between sex and gender categories; untangling them is essential for safe, dignified and effective healthcare for all.” (Watson 2021)

In the end it's always a question of money

Recently the management of social platforms, the large mainstream media and the world of fashion have been unleashed in favor of transgenderism understood above all as self-ID, both by publishing favorable articles or debates on the issue, and by canceling and condemning TERF, as "homophobic", non-inclusive and ultimately "Nazi" every critical voice regarding these issues.

In her excellent article Jennifer Bilek (2021) analyzes the links between the media world, particularly CNN, and the Medical Industrial Complex (Medical-Industrial Complex = MIC) an acronym that nods to the famous “Military Industrial Complex” (Military–Industrial Complex = MIC) denounced in 1961 as a danger to American democracy by Republican President Eisenhower. The Military Industrial Complex was the secret agreement between political power, war industry and military which was thus denounced by the president "...The total influence in the economy, in politics and even in spirituality is felt in every city, in every state body, in every office of the federal government. We recognize the imperative need for this development. However, we must not fail to understand its serious implications. Our philosophy and ethics, our resources and our lifestyle are involved and the backbone of our company. […] We must never allow the weight of this combination of powers to endanger our freedoms or democratic processes. We should not assume that any rights are taken for granted. Only an alert and conscious population of citizens can exercise an adequate compromise between the enormous industrial and military defense 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, January 17, 1961, from Wikipedia). This alarm sounds particularly relevant also with regard to the erosion of fundamental rights which are now in serious danger due to the project of human transformation (transhumanism) which is implemented in a coercive way and has the ultimate aim of re-imposing traditional female and male social roles on an audience made up of 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 markets created by sex is to deconstruct sex. Transsexualism, a fetish of disembodiment and, until recently, recognized as a psychological disorder, was used to affect a tiny portion of the adult male population. But it has been rebranded as transgenderism, an umbrella term for myriad identities based on how one feels about one's sex or disembodiment. Global LGBT purchasing power currently stands at $3.6 trillion, as reported by Out Leadership, the 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 corporate LGBT agenda or become financially irrelevant. We can see the control of the mainstream media by the medical industrial complex when we consider the media's censorship of anyone who criticizes the gender industry and when we look at the financial intersections of the gender industry, media conglomerates and MIC.” In the case of CNN, for example, the owner company, AT&T, the largest telecommunications company in the world (with a network worth $266 billion), the world's second largest cellular service provider and owner of Warner Media, in turn the largest entertainment and media company in the world, is investing heavily in the MIC and genre industry. AT&T for Health, develops wireless, networked and cloud-based products specifically for the healthcare industry and sells technology support for pharmaceutical research and development. There's a lot of money linking AT&T to MIC.

This mountain of money explains well both the embarrassed silence of the media regarding the problems linked to the cancellation of female conquests (defined on the basis of biological sex) by transgender (defined based on one's self-perception). This is how Alberto Contri (in Terragni 2021) answers the question of why the media are meticulously attentive to the interests of the LGBTQ+ minority? (more precisely, Gbtq: at L touches what touches all women). “Because that minority continues to be a minority in the world but is no longer such 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 was imposed that this is the real trend, while women are now an 'old' target that is no longer worth pursuing. What's more: if you try to problematize and get in the way, you'll be told that you're homophobic and the discussion ends there. This produces conformism and fear... [...] There is the belief that what is new, unexplored, outside the norm, surprising and shocking 'sells' more and better. And this belief is influencing products, communication, society, politics, ideas, in all vital areas... This has nothing to do with the defense of the sacrosanct rights of minorities..."

Inclusive is 'being less'

The parallel between ethnic nationalism black and that queer it can also be seen from the pressing demands they place on "others" to be "less" of something. There is a recent controversy against Coca Cola which asked its employees to participate in a course to be "less white” (“fewer white people”) in order to combat racism in the workplace and promote inclusion. The course, held by Dr. Karlyn Borysenl, had the aim of directing people «to be “less white”, help them “understand what it means to be whiteandchallenge what it means to be racist”»(“to be less white”, to help them “understand what it means to be white” and to grapple “with 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.” (“Being less white is: being less oppressive, being less arrogant, being less confident, being less defensive, being less ignorant, being more humble, listening, believing, breaking with apathy, and breaking with white solidarity.”) . Obviously there was an outcry also because in the slides there was a suggestive replacement of the word "racist" with "white" as if they were perfect synonyms. Following the protests and the boycott, Coca Cola withdrew from the course and so did LinkedIn which was planning the same course to teach how to be "less white" (Del Rio 2021). Obviously today no one is teaching courses to teach people to be “less black”, “less Asian”, or “less indigenous” or “less queer" or less "transgender”.

Similarly, women and especially feminists are constantly attacked for not being inclusive. Arcilesbica's adhesion to the manifesto "Declaration on women's sex-based right”, has sparked scandal, expulsions, accusations of transphobia and bigotry and, as usual in Italy, of “fascism”. As with the courses to be "less white", campaigns to be less "biological women" start on the web with a continuous use of Newspeak that goes from asterisk to schwa (ə) as a form of gender, to denying biological women the use of the term "woman" in expressions such as "woman who gives birth", "woman who breastfeeds", etc., because they are not "inclusive" and therefore offensive. With an imagination that would have made Goebbles envious, tragicomic definitions such as "menstruating", "people with a cervix" or "people who breastfeed" are imposed on biological women ("breast" becomes a non-inclusive and forbidden word for biological women borrowing the dichotomy between “chest” which is the male chest 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, do not breastfeed and do not menstruate as the excluded. Orwellian Newspeak transgender it cancels reality in favor of fantasies claimed as rights.

In Orwell's novel 1984 Newspeak (Newspeak) has the aim of making any other form of thought impossible: in fact, once Newspeak has taken root in the population and the old language (archelingua) completely forgotten, every heretical thought becomes literally impossible, at least as regards those speculative forms that derive from words given that complex thought is impossible without a vast linguistic vocabulary (as today's teachers are discovering in the face of the impoverishment of language of the millennials, from the generation Z and of Alpha generation).

In the politically correct newspeak of the dystopian transactivist world, where words mean the opposite of what they say or distort reality and meaning to the point of strangling them (in the novel "1984" the propaganda was produced in the Ministry of Truth and the torturer secret police depended on the Ministry of Love), the word 'inclusion', in reality, means exclusion, that is, segregation of half of 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, the transactivists ('women' with penises or as they are called in English slang with the 'girldick' from girl + dick = girl + penis) require and expect (!) 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 maintain all the male attributes under a bit of lipstick , blush and nail polish (a bullying attitude similar to that of resentful and aggressive people incel heterosexuals).

In his essay “Politically correct or a new barbarity of reflection” prof. 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 civilization. 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 apparently more polite and elegant, but in truths full of hypocrisy and equivocality. Civello underlines how the politically correct in Anglo-Saxon and Scandinavian countries it was born with the declared aim of preventing pre-existing "ways of speaking" from hurting or intimidating certain classes of subjects, identified by sex or sexual orientation, the status of 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 transformed into a new form of conformism or even into a kind of “political religion”. This transition has become an unprecedented overpowering of contents 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, upon closer inspection, progressively disarticulate the ontological connection between linguistic sign and reality objective, between signifier and signified, bringing to the extreme the ideological prejudices of ancient Greek sophistication and medieval nominalism.” He concludes: “The phenomenon of “political correctness”, upon closer inspection, represents the extreme outcome of the aforementioned ideological path, in the course of which Western man has gradually tried to autonomize the signifier from the signified, the linguistic sign from things real indicated by the sign: once it has been affirmed that man's word is endowed with its own life, with its own ontological autonomy with respect to the real things of the world, political correctness becomes an almost necessary and inevitable consequence. If what matters are no longer real entities, in their objective substantiality and in their respective accidents of relevance, but rather the words of man, almost "words in freedom", it is inevitable that attention is directed almost exclusively to ways of manifestation of thought, rather than to objects realities of thinking: from this arises the almost obsessive attention towards the tones and instruments of transmission of ideas, even before towards the contents of the ideas themselves; and the truth of thought is no longer measured in its correspondence or dissimilarity to reality, but rather in the degree of social approval or disapproval of a specific 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 of bits and pixels this concept is particularly true, we add]. Reductionism is, therefore, 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 addressed with love for the truth , but absolute prevalence is given to what is given to him others they 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, born to smooth out the harshness of human relationships and to combathate speech (hate words), becomes in the light of Grammatology of Derrida and postmodern reductionism the best means to create hatred and political-social division by meticulously pigeonholing people into stereotyped categories such as progressive, racist, populist, chauvinist, TERF, cis, trans, etc. This phenomenon is favored by the development of social networks and the affirmation of platform capitalism.

Platform capitalism, phobias and transactivist aggression

Platform capitalism has shifted the regulatory 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 opinion censors not aligned via the banning, The deplatforming and support for punitive laws against the sin of 'hate', often curiously translated as 'fear', phobia, from the Greek phobos, terror.

The capitalism of digital platforms responsible for a series of productive activities and companies that organize logistics infrastructures is a model that, from the 1990s onwards, and especially after the 2008 crisis, is establishing itself on a global scale and has just a lung, but a governance device for the flows of information, data and goods. In this model the maximum precariousness coexists with the maximum proliferation of contractual forms (gig economy), combines artificial intelligence with unprecedented forms of servile work, unconstrained 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 of individual capillary control via the web and AI (Artificial Intelligence).

In this context, the continuous attack on European tradition on the one hand and on biological women on the other becomes more understandable. The European tradition, which is based on the encounter between Greco-Roman culture, mediated by Christianity, and Germanic culture, has generated the concepts of parliament and the division between state and church since the Middle Ages. 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 of the subordinate sex, the female sex, were born in Europe, ideas and rights that they have spread to the rest of the West and, partly, to the rest of the world.

The mainstream media and some political propaganda as 'inclusion' blackwashing and trans occupation of traditionally feminine spaces, but it takes little to see beneath the surface. In fact, at the same time the traditions of immigrant populations are protected which clash with every conception of legal equality of the sexes (let's not even talk about the factual one) and the acceptance of homosexuality and anyone who points out the contradiction is accused of 'racism'. The aim is therefore neither assimilation nor inclusion, but to keep the masses occupied who could protest and organize against the continuous erosion of rights which, naively, were thought to have been acquired, in a continuous and exhausting series of 'turf wars' (turf wars). In particular with regards to women, 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 (exactly as I am trashy whites towards the emancipation of blacks in the South of the United States), the violence of immigrant cultures anchored to more archaic models of female control, and trans-activist aggression of a transhumanist nature, which represents the spearhead and the most dangerous of aggression to the conquered female power.

Emma Bayne (2011) asks whether the so-called couvade represent a form of “womb envy: the cause of misogyny and even male success” The term couvade is borrowed from the French verb couver (to brood) and designates the habit of the husband of the woman giving birth to lie down in the hut or in some quiet place as if she were in labor, but assisted by the whole tribal group, while the woman who actually gives birth is left alone or at maximum with an assistant. The most typical form of couvade it occurs among some populations of South America, Papua New Guinea, Thailand, Russia, China, India, but it is also reported in pre-Roman times among Egyptians, Greeks, Cantabrians and other Mediterranean peoples and is cited by Strabo and Diodorus Siculus.

With the support of important segments of the globalist elite, a small, violent and politically powerful sector of the universe queer is leading the assault on female power. In the West, as well as overlapping with customs widespread almost everywhere, such as the aforementioned couvade, this interest group has a direct ideological line with a characteristic of Greek, especially Athenian, thought, which forms the basis of Western philosophy. This is the native ideology, which constitutes the Athenian ideal, that is, reproduction without women, 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.

Native Athenian ideology and denial of women

While in the Doric migratory 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 the native Athenian ideology the mother disappears, the birth is without women and the women Athenians found themselves not only citizens without civil rights, but foreigners in their own home.

Staged during the Dionysiaca, the tragedies expressed the ideas of the ruling classes of classical Athens. In Aeschylus' Orestiad trilogy the topic is the events of the House of Atreus which culminate in the trial of Orestes who is acquitted of Clytemnestra's matricide. As the Marxist critic Tomson (1949) writes, Aeschylus demonstrated that it was no longer a question of simply deciding whether the matricide should be acquitted, but whether mankind was destined to win its fight for a new social order, the Athenian one. The Erinyes, who persecute Orestes for the matricide of Clytemnestra, represent the tribal order of matrilineal society, while the Athenian Apollo, venerated as 'paternal', supports the sanctity of marriage and the superiority of man. In the fourth/fourth episode Antistrophe, this is how Apollo responds to the chorus of the Erinyes (in the translation by PP Pasolini, 1985, vv. 640-673): “One more answer: and let it be clear and supreme./What is called a son is not conceived by a mother: she is only the nurse of a seed./The male conceives him: and she, indifferent,/guards the germ , if a God does not exterminate it./That one can be generated without a mother, here/here is a shining example, here/is the daughter of God, Athena! She is a witness to us/that she does not know the darkness of the maternal womb./Yet what mother could have ever generated/a more luxuriant bud? Ah, am I not right?/After all, as far as lies in me, O Athena,/I will make your people and your city great:/this man, […] him and his children, and his children's children.” The resolution of the conflict 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 dark and violent religiosity (the Erinyes) to a 'modern' society where the Eumenides (the appeased Erinyes) guarantee Justice exercised by the court of the Areopagus (Sarcinelli, n.d. ).

Euripides in Medea, which represents the law of the mother, archaic and primitive, dark and threatening of the peace of the home, makes Jason express a concept shared by many Athenian spectators: "It would be necessary for mortals to generate children somewhere else and for the race of women not to exist; so there would be no evil for human beings.” (vv.574-575). All Greek misogynistic literature starting from Hesiod (Theog. 570-616; Op. 695-705) considers woman an evil created for man by the gods and insists on the damage and risks deriving from marriage, which is a harsh necessity for the survival of genos (essentially in a no different way Christianity sees the sacrament of marriage as a remedium sins = remedy for [original] sin). Jason uses frequent and repeated misogynistic stereotypes by Euripides in Hippolytus (vv. 616-624) and in Andromache (272 and fr. 1059 TrGF) and affirms the native ideal by declaring that children belong to their father not only legally, but also genetically (v. 550 paisì…emoisin) (Busatta 2016:15).

Paternal ownership of children is certainly not a prerogative only of the Western world; on the contrary, many immigrant cultures have brought these legal and religious ideas back to the West, eroding the equality between parents which is a recent achievement in our country. However, between the desire expressed by Jason that the race of women does not exist and the idea of the replacement of women and their procreative capacity that emerges from transactivism, the step is shorter than it seems, given the advance of science, in particularly animal cloning. Since Dolly the sheep was cloned in 1997, giant strides have been made and over twenty species of mammals have been cloned whose replicated cells mature (for the moment, see Kleeman 2021) in a surrogate mother: in addition to sheep, goats, cattle, buffaloes, pigs, horses and camels, laboratory animals (mice, rats, rabbits), pets (dogs and cats) and wild animals at risk of extinction (gaur, banteg, mouflon, ferret) have been cloned and, in 2018, in The first monkeys were also cloned in China (Galli 2019). Officially there is no human cloning in a surrogate mother yet, but illegally, who can say it hasn't already happened?

If we connect all the dots between a certain type of financial globalist elite, platform capitalism, the erosion of fundamental rights and transhumanist transactivist ideology we get a pattern that can lead to a new kind of genocide: donnicide (we hope to no, but the 20th century taught us that you never know). Indeed:

  1. biological women with a double one of the two X chromosomes (indicated by the acronym ;
  2. too many girls are pushed by increasingly coercive institutions to 'transit' towards a sterile hybrid who always has the double female XX chromosome, but appears, externally seems like a male thanks (so to speak) to the Frankenstein industry of transition,
  3. selective abortions already cause millions of women to disappear in many countries.

In a future that seems increasingly closer to the dystopia described by Huxley in Brave New World (1932), we can reach the genocide of the XX female, that is, the 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 preserved in cryopreservation. Already there are many studies “to determine whether genetic males [become women transgender] can conceive and maintain pregnancy successfully” (“determine whether genetic males [M2F transgender women] can successfully conceive and maintain pregnancy” .see Jones et al. 2019)

The woman: come on untermensch to non-man

If you think we are exaggerating, here is material to reflect on: traditional societies considered and consider women to be inferior people from all points of view, spiritual, intellectual, legal, social, to be kept under protection, submissive and often hidden from the public context. through religion, morality, law and custom. However, they still consider them people, albeit of poor quality and inferior status (see the position of Islamic countries at the 1995 Beijing Conference where they refused to sign the joint declaration asserting that, based on the Koran and Hadith, woman could not be considered equal to man even if she belonged to the human race (Good luck to them!, we add).

As those who hold hegemony well know, the power of definition is one of the most effective tools for managing and maintaining dominance and it is no coincidence that institutions such as the European Parliament, state bodies, companies, media and associations and institutions of all type are adopting, under pressure from the very powerful transactivist lobby, the so-called 'inclusive language', a term which also arises from the politically correct ideology which has increasingly asserted itself since the 1990s in the Anglosphere and in the Nordic countries, but which is also spilling over into continental Europe in conjunction with the ethnicization processes that we have already seen. For example. Cancer Research UK, a charity, advertises the importance of the pap test for all “those aged between 25 and 64 who have a cervix”, eliminating the word “women” which, in context, would not be trans-inclusive, but does not use a similarly “inclusive” language of F2M trans (female to male) to talk about men affected by genital cancer. His campaign messages on prostate and testicular cancer address men as “men” and not as “everyone with a prostate” or “everyone with testicles” (gendercritical92. 1/1/2020). We emphasize here that the coercive imposition of “inclusive” language concerns XY (biologically male) people who identify as “women”, but is overlooked in the case of XX (biologically female) people who perceive themselves as men. We hear about "menstruating", but not "spermanting". However, there are those who oppose this drift of politically correct and to the imposition of pronouns and endings through bullying and/or through legal means, for example “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, consists in the increasingly frequent use of the definition of women as 'not men' (non-men). Green Party Women, an internal campaign group of British Green Party, referred to women as “not men” (non-men) (Beale 2016) e Teen Vogue published an article on anal sex that defined women as beings “non-prostate owners” (non-prostate owners; in Barnes 2017). This definition of women as “not men” is an idea that harks back to the Athenian philosopher Aristotle, who argued that woman was a “not man” rather than a distinct type of human (gendercritical92, 10/10/2019). In an official document from the American Centers for Control and Prevention the sentence 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 must analyze the issue by considering the etymology of English words man And woman to fully understand the issue. In 1895-98 Elizabeth Cady Stanton and other suffragettes published The Woman's Bible (The Woman's Bible) by rereading, among others, the book of Genesis (Genesis ii, 21-25. ) from a feminist perspective and contributed to spreading a typical false popular etymology that explains the term woman with womb (uterus) e 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 breed follows. 'She will be called Woman (woman)', in the ancient form of the word womb-man (womb-man). She was a man and more than a man because of her motherhood].

Actually, woman (woman) comes from wif – mann. The spelling of woman in English has progressed over the last millennium since wīfmann, to wīmmann to wumman and, finally, modern spelling woman, woman. In Old English, wīfmann meant “woman” (literally “woman-person”), while wer meant “adult man”, similar to Latin vir. The medial labial consonants f And m in wīfmann merged into the modern form”woman“, while the initial element wīf, which also had the meaning of "woman", underwent a semantic narrowing in the sense of married woman, wife (“wife”), and remains confined to the ancient meaning in words such as midwife (midwife), housewife (landlady, like Latin dominates, from which the Italian donna, later a word decayed in the sense of 'housewife') and fishwife, fishmonger (from a professional term declines to derogatory).

Mann/man it had a neutral meaning of “human being” like German mensch and Latin homo, a noun representing a male or female person, corresponding to modern English person (person) or someone (someone) and which is preserved in the current word mankind (mankind); however, after the Norman conquest, man began to be used more in reference to “human male,” and by the end of the 13th century it had begun to eclipse the older wer (which remains e.g. in werewolf, werewolf). Man in Old English it also served as an indefinite pronoun one, people, they (one, people, them). It is used generically as synonyms for mankind (the human race, humanity) since about 1200.

For millennia, religions, laws and science have defined women as inferior, the rib of man, more similar to nature than to culture, not worthy of the afterlife (Buddhism) except as sexual servants (Islam). The German gender-neutral noun 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 people who were not of the "Aryan race". Although subhuman and worthy only of serving as slaves or being eliminated, they nevertheless still belonged to humanity. In the dystopian transactivist world, which is gaining more and more space in Western institutions, legislation and the media, thus implementing a typical top-down revolution through a coercive policy of the elites against their own population, women increasingly begin to be defined 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 in reality it is worse than that given that, if man also means “humanity”, then the non-men they do not belong to humanity, they are not part of the human race.

Female power is undergoing a notable attack everywhere in the world: in the Islamic world which is reacting to modernization (from ISIS to Erdogan), with Covid 19 which has made the situation of women increasingly difficult, who are increasingly paying for their decision-making autonomy with rape and with life, and who are sent back to their homes by unemployment which affects them above all. In addition to these attacks, there is one that is even more subtle as it is disguised as progressivism and free choice: an overabundant number of biological women compared to males suffer the madness of transitions that destroy the lives of girls/teenagers who just 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 exploited by psychiatrists in the 1930s, 40s, and 50s to treat people with mental illnesses, but was also liberally applied to 'rebellious' or 'unruly' people. problems'. It is a dark side of medicine, a wonderful tool, but one that can be used for social control effectively, especially thanks to media pressure. It is worth noting that if on the one hand the surgical-hormonal transition "castrates" the victim's brain, on the other it is a scam as the artificial organs that are applied have little or no functionality, that is, they do not really make a woman or man fit. all in all, they only give a semblance of sex because the DNA cannot be changed: in fact these prostheses do not menstruate or enable you to generate, they do not give erections or ejaculations and are often not able to penetrate given their Lilliputian dimensions.

“We are facing the most misogynistic time I have ever experienced. In the '80s, I imagined that my future daughters, if I ever had any, would do much better than I ever had, but between the backlash against feminism and an online culture saturated with pornography, I think things are significantly worse for girls. I have never seen women denigrated and dehumanized to the extent they are now. […] men across the political spectrum seem to agree: women are asking for trouble. Everywhere, women are told to shut up and sit down, or else.” (JK Rowling 2020)

“The idea that all people have an innate “gender identity” has recently been supported by many doctors and major medical organizations” state Malone, Wright and Robertson (2019) who note that it is “it has become normal to say that this sense of identity can be reliably articulated by children as young as three.” Based on their work, however, if you take personality traits into consideration, you notice that the two male and female Gaussians partially overlap, which means that for the entire human race there is a continuity in personality traits “masculine” and “feminine”. They demonstrate how “This means that personality and behavior do not define one's sex. […] Nin most cases, what is now called 'gender identity' it is probably simply an individual's perception of how their sex-linked 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 categories of gays and lesbians are led to "extinction" by the concept of gender identity and by the institutional-medical push towards a chemical-surgical transition that allows the victims-guinea pigs to adapt to a role gender stereotyped.

In the Western world, transactivists, much more sophisticated than any religious fanatic, are carrying out a radical aggression: the non-man (non-man) is no longer a subhuman, he becomes a non-human. Humanity is no longer divided into mensch And untermensch, humans and subhumans, the world belongs only and exclusively to men, making the original meaning of man as humanity with the more recent one of 'adult male'. Everything else is non-man, not person, not human.


How many chances does the transactivist dystopia have of fully realizing itself? As von Moltke said, "no plan survives contact with the enemy", that is, in war even the best battle plan goes to waste once on the field. Considering that many heterosexual and homosexual men have interests different 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, it exists and must be exploited without hesitation or loyalty to party affiliation. Still quoting Moltke who stated that "war is made up of expedients", we note that fragile alliances are forming: for example, in 28 US states a series of bills is starting to defend women's sports from the presence of trans M2F and which require health insurance for hormone treatments on children and adolescents (Catucci 2021). Even in Italy some progressives are starting to have doubts about the provisions of the Zan bill, in Canada there have been demonstrations in favor of the father who is fighting against his daughter's hormonal treatment, and in England the Supreme Court has ruled in favor of Keira Bell. The media, albeit timidly, are beginning to report the problems linked to the presence of male prisoners, who declare themselves 'women', in women's prisons and the crimes committed by some of them against female prisoners.

There is room for cautious optimism: female 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 gave it to you, but you earned it. Weak signals, but the situation was no better at the beginning of the twentieth 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

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[1] In her excellent essay on the Lumbee, Karen I. Blu (1980) indicated what characteristics the Lumbee, a North Carolina tribe of mixed ancestry (Native, black, and white), believe identify them as Indians, having Indian Blood (Indian blood) and which distinguish them from Whites (whites) and come on Blacks (black). These characteristics are: pride (pride), a particularly reactive sensitivity (meanness) which pushes them to react to an insult, cohesion (cohesiveness), being sincere (Talking Indian that is, speaking with a straight tongue), keeping one's word (keeping your word) and owning land in Robeson County, NC. Based on these "ethnic" characteristics, North Carolina recognized them as an Indian tribe. As can be seen, ethnic (racial) identification occurs not through physical characteristics (DNA, phenotypic colour, eye shape, etc.), but through ethical-social characteristics.

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