Originally posted 2022-03-25 15:17:16.
Brazilian transsexuals, males who present as highly desirable women, have become a well-known phenomenon. Many are gorgeous but very few think they’re women. They accept themselves as submissive homosexuals and call themselves travestis.
Their cultural understanding of how they desire to have sex and with whom, means that they have thus rescinded, effectively, their status as ‘men’. They have become part of an intermediary class of ‘not-men’ who are enabled to leave go their masculine identities to adopt feminine ones. However the majority believe that they can never be complete women, and that those Brazilian transsexuals who think they can, are suffering from delusions to the point of having a screw loose.
I wrote this piece while I was researching The Warm Pink Jelly Express Train, which is about the lives of Brazilian Transsexuals. You can get the paperback at any good bookshop or via Amazon in your area: https://www.amazon.com/Warm-Pink-Jelly-Express-Train/dp/0956500722 You can get the Kindle there too
This delightfully pragmatic attitude, on the part of Brazilian transsexuals, allows them to adopt all of the feminine attractors that they believe will make them more interesting to the heterosexual men they seek as lovers. It should be remembered that when a man penetrates, in this cultural milieu, this defines him as a heterosexual man.
At the same time, to be penetrated is to define a male as a ‘not-man’ which is a difficult concept for a Westerner. It is the state of not being a man, but knowing one is not a woman either. Crucially, one cannot be a man and accept anal penetration and at the same time, being penetrated is transformative; it strips away ‘manhood’ completely.
Brazilian transsexuals, having already, willingly, abandoned any claim to being ‘men’ in this context, by their enjoyment of being penetrated, see no barrier to competing directly with women for the sexual attention of men. Her boats are already burned; her status as a submissive homosexual means that she is de facto not a ‘man’ and cannot aspire to the status that would give her. The best she can do is seek reward as a highly desirable sexual target for men. La Vida, the life of sex-working Brazilian transsexuals, provides her with that.
Kulick and transformation
All travestis soon find that a significant number of their encounters are with clients who present as men but who wish to be penetrated. When Professor Don Kulick did his definitive work in San Salvador de Bahia, he was struck by the importance the Brazilian transsexuals he was in contact with put on these encounters. (https://www.amazon.com/Travesti-Brazilian-Transgendered-Prostitutes-Sexuality/dp/0226461009)
Indeed, he believed at first that they were the majority and it was only when he did some statistical analysis that he discovered that they were in fact a minority.
It is clear that there existed in the client-base of the Brazilian transsexuals Kulick was observing, a pool of men who wished to be anally penetrated, but were either not prepared to allow a man to do this or for some other reason preferred to have a person who appeared to be a woman do it. They thus matched exactly the travestis’ concept of the ‘not-man’ but were not playing the appropriate social role. So the travestis’ performance of gender — often remarkable — is key.
Anyone who has spent any time interacting with travestis will know how high in the water floats the word ‘maricona.’ Any time a girl gets into a heated row with a male whom she has penetrated, or indeed any man whom she even suspects fits the description, this is going to come out.
Why? After all, the travesti, as we have seen, does not consider herself a woman, but a ‘not-man,’ which means the epithet quite certainly has been, numerous times and throughout her life, thrown at her. Why use it as a weapon?
The travesti is here standing on the small island of dignity she has left. She knows perfectly well what it means when a client asks her to penetrate him; that he is a ‘not-man,’ just like her. That is why she will, usually, refuse absolutely any such behaviour in a boyfriend. For the girl, her desire is to have a ‘man’ partner to her ‘not-man.’ That is because everywhere in the world except the deranged West, opposites attract.
How do Brazilian transsexuals regard a relationship with a man who wishes to be penetrated, then? Per Kulick, as lesbian. She is a ‘not-man,’ and the male she is penetrating is also a ‘not-man,’ so it cannot be a homosexual male relationship. In fact the very concept of a relationship in which both parties consider themselves to be men, is mocked by travestis as blatant self-deception. In any ‘switching’ relationships (called ‘egalitarian’ in the West) both parties are not-men.
When a Brazilian transsexual penetrates a male, a relationship of two equals is created; both are lesbians. But the travesti can claim the high ground of having the honesty and integrity to proclaim to all and sundry what she is, while her clients attempt to hide this, living as men when in fact they are ‘not-men.’
So when a travesti gets angry and lets fly with this power-word, maricona, she is saying “Don’t you try to lord it over me, boy, I know what you are. You pretend to be a man, but you’re no different from me. You want a big fat dick in your arse, but you think that if you go on pretending to be a man, you’ll fool the world. But you can’t fool me, because it was my dick that fucked you, and so I know you’re just another viado like me—except, sunshine, I am beautiful and sexy and desired by real men, who pay good money to fuck my arse, when they wouldn’t touch a poof like you with a plastic sterilised bargepole.” Introduce a few highly eloquent Latin gestures and you have the picture.
Herein lies one of the wonderful conundrums of the Brazilian transsexuals, travestis and other transwomen, in that they are at once desired by certain classes of submissive men, who will, as we have just seen, happily pay to be sodomised by them; on the other hand they are hated by the majority of submissive homosexual men, in the Anglo-Saxon world at least.
“Look,” goes their argument, “We spent years—decades—making it all right for men to be attracted to other men—men who look like men, not like women, that is. We have created a situation where homosexuals can be proud of their homosexuality, where they do not see it as counting against their maleness. Travestis and shemales absolutely fly in the face of that.” And so they do, but the historical record makes it clear: they were here first. They outrank the Western-type gays.
Of course, the thing that really annoys gay ‘men’ is that our travesti above, when she said to her submissive client that no real man would touch him with a bargepole, was absolutely right. No heterosexual man is interested in gay men, certainly not in modern Anglo-Saxon cultures, where the homosexuality is equally shared between the partners.
The only men available to the submissive gay man in this situation are dominant homosexual men, not heterosexual ones — in other words, pederasts. And no self-respecting travesti wants anything to do with one of those.
By adopting the sexual attractors of genetic women, which after all are designed to attract heterosexual men, the travestis and their counterparts elsewhere hugely increase the pool of potential partners, including clients. By performing feminine gender and undergoing bodily modification to replicate the physical gender attributes of women, they can compete directly with women. While very few Brazilian transsexuals achieve long-term relationships with men, some do. It’s enough to give hope to the others.
This is like a red rag to a bull to many ‘gay’ activists.. It drives a coach and horses through their carefully constructed narrative that sex and gender are not related. They fear that it turns the clock back to the times when men who penetrated were not regarded as homosexual in Anglo-Saxon culture, to the molly-houses of the eighteenth century and beyond, where submissive homosexual males who would dress and play the part of women. It must be hard to see so much effort put in question.
On the other hand, in a much more direct way, homosexual males quite literally resent the unfair advantage that travestis and other transsexuals have. They would surely like to attract strong, powerful, heterosexual men; but these men, even if they could be persuaded to slip for a gorgeous trans woman, most certainly will not for another male. The submissive homosexual male, it should be understood, sees the travesti not as the legitimate competition offered by women, but as unfair competition.
That’s because as far as he is concerned the travesti, shemale, pre-op TS, call her what you will, is just another male with fancy clothes on. A contemporary example of this mindset in the West is the odious Arty Morty.
A homosexual male might accept the desire of heterosexual men for vaginal sex and that this means he cannot compete—but when faced with the prospect of men who might have penetrative anal sex with a person with a penis who looks, feels and acts like a female, but never with him because he looks, feels and acts like a male, his main fuse-board blows several circuits.
It is unfortunate in many ways that homosexual males and lesbians, bisexuals and transsexuals are routinely lumped together as LGBT, because there is no real justification for this other than that they are all sex-atypical. It is often said that homosexual males are happy to have transsexuals on board as long as they need to make up the numbers, but the rest of the time they want nothing to do with them.
Such thinking was made clear when Allannah Starr, a high-profile Hispanic transsexual, who openly admits that she was originally a submissive gay male, (so strictly speaking she is a travesti,) and several other well-known transsexuals, were refused entry into a nightclub in the United States for homosexual males.
This sort of thing is widely reported, but on this occasion, because of Ms Starr’s celebrity, it was actually noticed. What was being said by the operators of the club was clear—this place is for homosexual males, one of which you are, but you don’t play by our rules, so you can’t come in.
Homosexual males, at least in Anglo-Saxon cultures, are well known for treating transsexual women of all classes simply as other males, something that can easily be proved in five minutes’ conversation; and the reasons should by now be clear.
Bulletin boards discussing Brazilian Transsexuals
Recourse to the bulletin boards, blogs and other online resources used by this community is useful. One of the first things that struck me was the extent to which the gay lexicon is employed. Men are referred to as ‘top,’ or ‘bottom,’ and issues of dominance are clearly apparent both in the words used and the way they are used.
On one occasion, on a board like this, I pointed out that this was somewhat odd, since most of the males there were insistent that they were entirely heterosexual men.
I said that I had never, ever heard a man refer to himself as a ‘top’ or a woman refer to herself as a ‘bottom,’ outside this subculture. I said that whereas there are clear issues of dominance between men and women engaged in sex, it is not something they feel the need to discuss or restate every few phrases. I noted the frequent use of words like ‘maricona’ or ‘faggot’ and pointed out that, again, I have never, ever heard a woman describe a man as a faggot for having had sex with her!
Brazilian transsexuals cause Confusion
This caused much confusion. The problem was that almost all of the men and travestis, however they appeared, had no language to describe themselves or their lives outside the gay lexicon that they were using.
There is a significant group who present as travestis, who carry out body transformation and who take hormones, who adopt female names and pronouns, but who are quite conscious of the fact that they are homosexual males. Some will remain pre-operative, or ‘non-operative.’
Women and men
So how on earth can we distinguish between the women and the men here? Well, as so often in this matter, we have to accept a lesson from Latin culture. A definition can be made by sexual action. Thus, travestis may be women as long as they are being penetrated by a man, but when—if—they penetrate another person, be that person male or female, travestis transform themselves into men to do it.
This phenomenon is widely observed amongst the travestis and was clearly described by Kulick. In my opinion it, along with the concept of men and not-men, was revolutionary and without these, we couldn’t hope to understand Brazilian transsexuals. It was a stroke of pure genius.
In effect, there are people with male genitalia who are women; there are people with male genitalia who are men; and there are people with male genitalia who are women part of the time and men part of the time!
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