Making money by “dismembering” and reselling women's bodies: the global power of the gender identity industry

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The ones you see in the image are not dolls. They are child-shaped sex toys used by fetishists who insert them inside their bodies to then "give birth" to them. The fact that there is an online trade in these objects is testimony to this the widespread diffusion and social acceptance of this type of paraphilia which the clinic defines as autogynephilia. In addition to using women's clothing and accessories, as in the practice of cross-dressing, gautogynephiles fetishize menstruation for erotic purposes - using tampons found in wastebaskets in women's bathrooms -, abortion and childbirth. The following article tells us about thegender identity industry that profits from this form of objectification of the female body.

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Over the last twenty years thesocial acceptance of men affected by the sexual fetishism (or paraphilia) of transsexuality, defined autogynephilia in the clinical setting, it was legitimized and rebranded by the creation of transgenderism (we are not talking about the true transsexual minority, but about free gender identity, ed.)

This normalization process has also been cleared in the cultural field, presented as progressive by Hollywood, politicians and governments and publicized by NGOs founded to promote it. It's time to pay more attention to this particular aspect of cultural coup enacted by the gender identity industry. Industry is the key words. The transformation of a fetishism based on the objectification of the woman's body into a source of profit is in fact the true origin of gender ideology, which is not to be identified either in identity or gender, systems of stereotypes based on the two sexes. The normalization of this paraphilia is used on everyone as a tool of commodification and control.

The greatest threat posed by men with autogynephilia is not that they may be sexual predators. Autogynephiles are no more or less dangerous than any other man. The crux of the matter is that they are men, and that a good percentage of male individuals constitute a real danger to women and girls.
Opening the doors of sports spaces and environments reserved for women to men is absurd and risky, but the worst and most underestimated risk by public opinion is the normalization and transformation of a fetishism which is based on the objectification of the biology of the female body into a choice of identity and a fact of freedom.

Fetishes are by their very definition compulsive and obsessive and tend to intensify over time. In autogynephilia the "object" of fetishism is the female body. That's what makes it so dangerous, especially when associated with capitalism and technology. The fact that a man can suffer from this fetish in the privacy of his own bedroom is bad news; the fact that this paraphilia allows those affected by it to invade spaces reserved for women is abuse; the fact that men in power and government they see the female body as a territory to be colonized and exploited is terrifying, and the existence of people who enjoy exercising abuse should take away our sleep and push us to fight to find a way to stop them.

Generally, those affected by autogynephilia must switch from domestic to public transvestism in order to maintain their sexual satisfaction. Fifty years ago it was very rare for men to appropriate female biology to this extent, using technology and drugs. These were not socially acceptable behaviors, and the technology of the time did not allow men to hide their fetishism from an unaware public. Today things have changed: the acceptance of this fetishization of the woman's body aimed at achieving one's sexual pleasure was imposed on society by the elite and publicized. The younger ones practice it for fashion, causing themselves physical damage while lining the pockets of the promoters of paraphilia.

Acceptance of this process it forces us to participate in collective sexual role-playing and the normalization of a fetishistic fantasy (what harm does it do to dream a little, anyway?) which sees women as an object to be dismembered, and which is not reserved for men suffering from autogynephilia. Our sexual characteristics have, in fact, been transformed into a source of profit. We see men in power afflicted by this form of fetishism and we are forced, in order to address them "protecting their safety", to use pronouns that clash with reality to enable them to carry out a fetishistic ritual that dismembers us in the name of economic feedback.

Women's appropriation of male biology has also been normalized, but for female individuals it is not a fetishism or a paraphilia. None of this has anything to do with freedom of expression; it is Big Pharma and Big Tech's thirst for money, supported by the dominant culture, banking institutions around the world and human rights organizations.

Private sphere and public sphere

It is neither moralistic nor derogatory to want to reserve sex for one's private sphere; There's nothing wrong with wanting to live in communities where other people's sexual lives aren't constantly on display. Why? Because we want to choose where and with whom to have intimate relationships. This is why we still have (at least for now!) an intimate dimension, a private sphere and a public life. The normalization of sex disconnected from our private lives and made perpetually in the public domain forces us to observe the sexual lives of others, participating in them; it pulverizes our privacy and transforms us into useful tools to legitimize public manifestations of a paraphilia. The violation of our right to privacy in the face of sexual role-playing by individuals of the opposite sex goes hand in hand with the constant collection of data about our lives and the impossibility of keeping one's movements hidden.

Imposing one's sexual activity on others is a form of abuse, control and destabilization, just like the total and constant surveillance that we undergo, increasingly cleared and normalized by the dominant culture and its manipulation of society. The normalization, through transgenderism, of the paraphilia of transsexuality, has transformed the public objectification of the female body aimed at sexual pleasure into a human right, forcing people to lie about this phenomenon and deny the evidence: women and other members of society are controlled, subjected to violence and are delegitimized, both by this process and by the hidden cameras that follow us wherever we go.

With the metamorphosis of autogynephilia into transgenderism, men affected by this paraphilia are encouraged to show themselves acting out their sexual fantasy in the workplace, in companies and institutional places. The satisfaction of their fetishism consists in the dismemberment of women. Everyone else is forced to accept their paraphilia; their requests for solidarity and their rules on the use of pronouns are imposed by companies and politicians. The laws promulgated by these individuals legitimize this asexual abuse inflicted on all other members of society, including children, who receive lessons on the acceptance of “transgenderism” as early as elementary school. Victims of harassment tend to dissociate from the traumatic event in order to survive; we must be careful, because the lobbies will make us increasingly dissociated.

The gender identity industry is presided over by a rich and powerful man with this paraphilia which transforms women into objects and wants to eliminate every sexual boundary between men and women to transform our bodies into sources of income. Martine Rothblatt (transgender nee Martin, among the highest paid managers in the biopharmaceutical industry, ed.) he managed to objectify his own wife to the point of turning her into a robot of which he himself creates ideas and thoughts in general admiration. Together with other wealthy men affected by this fetishism, he is turning the normalization of his psychiatric problem into a human right for profit.

It is capitalism that drives our existence. Our bodies are commoditized more than ever. Transgenderism is the latest blow to the privacy of citizens in an existence in which constant surveillance is the norm and other people's fetishisms become an integral part of a social fabric in which the community is forced to experience a colossal psychodrama based on a sexual role-playing game.

Jennifer Bilek (Duwayce translation)

(the original article here)


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