In the Anglo-West, we have been bamboozled by what amounts to a pile of nonsense about sex, sexuality and gender, often known as ‘Queer Theory’. This takes most of its foundation from that most rancid and poisonous modern ideology, feminism. Now it’s not that I don’t like women; I do, very much. Great when they have their legs on your shoulders. But most feminists are man-hating lesbians and make no sense. What is okay for one sex is not for the other, it would appear.
After all, if it’s all right for an angry land-whale like Andrea Dworkin (late and unlamented) to call for all men to be raped, why is it not all right to call for all women to be raped? No sane man would advocate this, least of all today, but it illustrates the double-standard at the heart of this toxic ideology. Men never ‘oppressed’ women, in fact the very opposite. But women constantly make demands of men and if men are unwilling or unable to satisfy these, feminists call it ‘oppression’.
This bamboozlement has fed into our notions about sex, sexuality and gender. You have probably heard that these are unrelated; this is nonsense. Sexuality and gender are intrinsically linked and while for a small number of people they do not match sex, in nearly all of us they do. You may have heard terms like ‘feminine essence’ or ‘masculine essence’ but these are just more touchy-feely woo. So what has this to do with Ladyboys, Binibaes, Incels and Trannymaxxers? I hear you ask loud and clear so let me try to enlighten you.
Ladyboys are a group of males who appear to be and live as women and often are better at it than ‘real’ women. The term is a catch-all for literally dozens of local terms used all over Asia, such as bakla, kathoey, beki, bading, guthoey, bencong, waria, ocama, newhalf and so on. Really I could be here all day listing them. The term also describes similar forms found in Latin America and southern Europe, although here, they are more usually known as travestis, traviesas and other Latinate terms.
Nearly all ladyboys take feminising hormones, which preserves their looks almost indefinitely. This has given them an advantage over older forms and as a result, their numbers are growing. Sex work is often an important part of their lives. It is something they enjoy and gain validation from. However, there remains a majority who do not take part in this business.
Binibaes, sometimes called ‘bini boys’ or even ‘beanie boys’ were an older expression of transsexualism in Southeast Asia. They seem to have appeared in popular culture sometime after WW2, in both the Philippines and Singapore as well as elsewhere. It is possible they existed beforehand, but no record was made. In Singapore they ruled the famous Bugis Street. At the time this was a hotspot for trans sex workers and the men who sought them both to ogle and more. Many of these men were foreigners, often sailors or tourists.
They also appeared in major Philippines cities but here, they partnered local men, almost exclusively. Even today the sex market in the Philippines is more reserved and somewhat less focussed on foreigners than elsewhere. In most of the region, binibaes mostly did not take hormones, relying on their youth to give them feminine sex appeal. However it’s clear that in Singapore during the 80s and 90s, many of the girls were taking them, as their successors still do.
How can this be related to the Western experience? The Anglo-West has been dominated by fetishistic cross-dressers called ‘Autogynephiles.’ These are not Transsexuals, but transvestites and they have caused many problems. In the first place, they are heterosexual men, pursuing, in the main, women, although they also predate on Homosexual Transsexuals. Many of them are dangerous characters who believe that their self-declared ‘trans’ status should oblige women to sleep with them. With True or Homosexual Transsexuals, their behaviour is even worse. As far as young people are concerned, they are predatory and cannot be trusted. They are famous for grooming, that is encouraging confused young people to follow a path that would lead to some sort of ‘alternative sexuality.’
Incel stands for ‘Involuntarily celibate’ and is at best a weird term. It suggests that those who use it of themselves, think they have a right to sex and more particularly, to sex with women. This is something women are quite reasonably angry about. A great deal of verbiage has been spewed by and about Incels; it’s hard to imagine they are anything other than rather sad, unmasculine males who spend too much time on their computers and whose lives lack direction. But that is where the Asian experience becomes enlightening.
Traditional societies are firmly based on a binary model, with one group of men – masculine adult males – and another group, made up of everyone else. That is, women, children, and crucially, males not masculine enough to join the ‘men’ group. To forestall any suggestion of coercion, I must make it clear that these males are as enthusiastically unmasculine as one could imagine. They love it.
All of the Asian terms equivalent to ‘ladyboy’ above, mean ‘unmasculine male’. These are boys who do not want to compete within the ‘men’ group, where male rivalry is strong. But if they wanted to land a woman, then they would have to perform well in this competition, to show themselves to be men. This seems strangely redolent of Incel culture, where less masculine males feel they can’t compete with ‘Chads’ and ‘Tyrones’ and so get access to some pussy – without paying for it, which is what a sensible person might do.
That is where ‘trannymaxxing’ comes in. It involves a surprising flip of our usual ideas, that males are males and do not change. However, trannymaxxing dispenses with this. Its underlying philosophy is ‘If you can’t get a girlfriend, become the girlfriend.’ It specifically uses transgender as a mating strategy, in other words. Note that trannymaxxers do not pursue women, but men and offer themselves as receptive sexual partners to them. They do this because it is more important to them to have intimate sexual contact than the nature of that contact.
Now this is mocked mercilessly by Western culture but in fact, it is a well-established phenomenon. In many cultures, boys who do not want to compete for status in the men group, simply do not join it and remain with the ‘not-men’ who are women, children and others like themselves. But by doing so they make themselves into sexual targets for those in the ‘men’ group.
A Westerner would probably be horrified by that, because of a rigid cultural convention that says essentially, that for a male to offer himself sexually in this way is completely taboo, especially as the sex involved will be anal. US Americans in particular still have serious problems with this. However that doesn’t alter the fact that it happens. In effect, trannymaxxers are saying that it is better to get any sex, of any kind, rather than to go without, even if it means performing as a girl. They therefore upset the sex/gender paradigm.
Westerners and particularly US Americans seem incapable of understanding that any male can learn to enjoy being penetrated anally. This probably derives from the well-known insecurity of such males regarding their own masculinity. Yet the fact remains that there is no physiological difference, in the area concerned, between those who do enjoy being penetrated anally and those who do not. Learning to enjoy being penetrated anally appears to be just that: a learned pleasure. Resistance to it appears to be mainly psychological, probably the result of social conditioning. If that psychological barrier can be overcome, then there is nothing to prevent the individual taking pleasure in the act.
Adolescent boys in traditional cultures may adopt unmasculine status and become, effectively, girls. These boys may then pursue men and older boys for sex in which they will be penetrated. Some will begin to take hormones and feminise themselves fully. More importantly, they may begin to enjoy recipient anal sex to the exclusion of all other forms. Writing of the Binibaes of Manila, one observer said
One boy…said he…had already discovered that he liked to sew and his cousin was proposing that he go to Manila as apprentice to a dressmaker. All of the employees were bini boys and the position would not be open to him unless he also became one. This boy, while he was still 11, developed a “crush” on an older lad — a prominent athlete and social leader in his school. When the older boy discovered the youngster’s infatuation, he…seduced the youngster into passive anal relations. Because of his crush, the younger boy submitted out of gratitude for the older boy’s attentions. In time, he grew to like playing the female role. (My emphasis.)
The author here makes it clear: at least some binibaes learned to enjoy the receptive sexual role. Once they had done so, it became their preference.
More evidence can be found in the anecdotes of people who have lived through periods of what is called Situational Homosexuality, such as the famous Boarding School case, Prison Sex and other forms, prevalent where men are cooped up together with no women. Two things become clear from this study: the first is that the individuals concerned, although often protesting that ‘had there been girls available, we would have chased them,’ still admitted that they enjoyed the sexual experiences they had. The second is that few of these males were actually Homosexual and when they were able to legitimately pursue girls, they did so enthusiastically. The conclusion must be that to a male who is mentally prepared, the experience is at least tolerable.
The following excerpt may illustrate this. It is from a Ching dynasty Chinese novel called Pleasant Spring and Fragrant Character (Yi-chun Xiang-zhi). This appears to have been written between 1796 and 1843 under the name Xin Yue Zhu Ren. It is in four volumes, Wind, Flower, Snow and Moon. This scene takes place in Chapter 1, Volume 1, between Li Zun-xian, an eighteen-year-old student, and Sun Yi-zhi, a thirteen-year-old one:
Li’s penis had reached Sun’s anus and was fully erect but could not enter. Despite several attempts in different ways, Li still could not succeed in entering Sun. Meanwhile Sun was screaming with pain and begged Li to stop. Li told Sun that he did not want to hurt him, but the really wonderful sensations would come later. Li also told Sun that it would help if Sun moved his buttocks. Sun replied that it hurt everywhere, so Li might as well come into him.
Li instructed Sun to hold his own buttocks and then bear down. He would enter Sun at that time.
Meanwhile, Li lubricated his penis with his saliva, and with a strong push succeeded in entering Sun. Sun’s inside was still quite tight and dry. Li used another strong push, inserting the whole length of his penis. Li then forcefully pushed up and down, in and out. Gradually, Sun’s inside began to feel smooth and slippery. Li could now enter and withdraw easily. Sun began to feel as if liquid were flooding his inside, and had a strong sensual feeling. He began to move his buttocks up and down until he could hardly breathe and indulged himself in this pleasure.
Li knew then that Sun was enjoying himself, and pushed his penis with great force while Sun was resting, catching his breath. It was at this point that Sun reached his sexual climax. He moaned, “Dear brother!” and turned around and kissed Li on the mouth.[1]
The above is only one of hundreds of similar tales. These boys were not Homosexuals; they were just taking pleasure in physical contact. Sex is extremely addictive and if a boy reaches climax in a certain way once, he will do it again. Once he is over the initial pain, he may experience tremendous pleasure in being penetrated and a unique euphoria at orgasm, so, not surprisingly, he wants more.
This seems very close to the ideals at least that are expressed by trannymaxxers. Similarly, the initial pain is played down and the subsequent pleasure becomes the focus. Trannymaxxers may well feminise themselves but it is not clear that they are really Homosexual by nature. At the same time, although some express faschination with Japanese Anime characters and the associated cosplay, there seems little evidence of Autogynephilia. These males have Erotic Targets which are outside themselves, it’s just that these have been switched, from the feminine to the masculine. Their relations with other males seem uniquely hedonistic.
Other parallels are also evident, such as in the way that Thai mothers will take their unmasculine boy sons to doctors to get feminising hormones, because the mothers believe their sons cannot succeed as men. Similar things happen in the Philippines, though here doctors are rarely involved and it is simply a matter of the mother buying extra contraceptive pills from the corner shop, since they are freely available without prescription.
In the West, legal controls over the supply of such hormones make these activities harder, but there is a burgeoning grey market and social media provide ideal conduits for buyer and seller to make contact. All of this adds an interesting spice into the transition mix. Are these boys Autogynephilic or is there a sort of induced homosexuality going on? They choose to have sex as submissive partners because that is the only way they can get any.
Having once made the decision to pursue sex in this way, they must maximise their opportunity. They specifically do not want sex with homosexual males who are too feminine, so their strategy must be to attract masculine males in the normal manner – through appearing to be as feminine as they can themselves, because the men they desire are attracted to that.
There seems to be an interesting parallel with the binibae experience, wherein boys became girls for a specific end – a career – but were able to accommodate a lifestyle in which they would be recipients in anal sex and more, learned to enjoy it. This calls into question what has become a sacred cow in the West, though not elsewhere. It is that sexuality is somehow pre-determined, that it is fixed even before birth. While this might be so – indeed almost certainly is — in many cases, the binibaes and the trannymaxxers make it quite clear that in others, sexuality can be chosen.
So if a male can choose to be the recipient in anal sex and enjoy it, might he go further? Might he shape his gender presentation as feminine, to attract male partners? Might he indeed, live as a woman, as the binibaes did, in order to successfully pursue heterosexual men? The evidence is clear: this is not just possible but has been recorded, all over the world. Is this person Autogynephilic, however? If he is, he would appear to reverse the standard Blanchard Aetiology. Blanchard allows for pseudo-bisexualism, in which the subject, a male, pursues sex with men when in role as a woman; but this instance is not like this. Here it is the pursuit of sex with men that provokes the presentation as a woman.
This remains different from our Homosexual Transsexual, above, since her presentation and desires are innate, the result of Sexual Inversion and conditions in utero that she had no control over. Here, the trannymaxxer is completely in control. He has said to himself something like this: ‘I want sex but girls will not give it up for me. So I will be a girl for a masculine man and have sex that way. In order to succeed, however, I must make myself as feminine as I can.’ This is so cold and logical it almost seems callous; yet what else could the subject do?
Then, if he has done all these things, might he choose to undo them, if circumstances changed? Would that even be possible, after years of enjoying recipient anal sex? Could it just be that what stops many ‘gay men’ in the West from simply being ordinary ‘straight’ men is a kind of inertia, that they have invested so much in a particular identity that they are unwilling to give that up? And would women believe them, in their protestation of new-found masculinity?
[1] Hinsch, Bret. Passions of the Cut Sleeve: The Male Homosexual Tradition in China.1990. University of California Press.