Prostitution is, they say, ‘the oldest profession in the world’ and, as far as the historical record goes, it’s at least close to being so. The first mention of prostitution that we know of was 5,500 years ago, in the city of Uruk, in Sumer in Mesopotamia, where priestesses in the Temple of Inanna performed this service.
The religious connection with prostitution, of course, is one that has long since been lost — though we might discuss it in another piece; yet of course, the practice itself continues. Until recently, the major push to suppress prostitution was religious, coming from, in particular, the Protestant Christian traditions and notably the Anglican one, which has always been a pillar of sex-negativity and repression.
Of recent decades, however, the attempt to prevent women from engaging in prostitution has come from other women. Indeed, it has become a bastion of modern feminism. But this throws up a thorny moral question: do we or do we not have the right to do as we will with our own bodies?
Gender is innate and evolved; it is not the result of ‘socialisation’, as the blank slate ideology contests. No serious scientist believes the blank slate hypothesis now, other than a few contrarians who allow their political beliefs to overshadow their rigour. The notion that gender — along with a raft of human behaviours — is ‘socialised’ has been completely, comprehensively and utterly debunked, for over 60 years.
Anyone who has experience of dealing with animals knows that male and female animals are very different, not just in the way that they look, but the way that they behave. In other words, they display innate gendered behavioural traits. Males tend to be more aggressive, females more nurturing.
Plenty of men find transwomen attractive and will seek them out and even pay in order to have sex with them. Why? The travestis of Brazil and South America might show us.
Brazilian natal women are unquestionably amongst the most beautiful in the world, but South American women, including Brazilians, tend to be rather short in stature, at least on average. However, many South American men areattracted to the classic Anglo-Saxon standards of beauty—tall, slender, blonde, blue eyes, pale skin and so on. Enter the travesti, as transsex women are often known in Latin America and parts of Europe. With her naturally greater height she has an immediate advantage in this marketplace. If she began taking hormones young, as many do, there is every chance that she will be naturally pretty, and she will certainly do everything she can to maximise her assets.
Although this is often deliberately obscured, there is actually a significant amount of scientific literature on the subject of transsexualism or transgender, particularly Male-to-Feminine (Male sex, Feminine gender.) I have linked to the most important papers below and have commented on some.
Essentially, the so-called ‘Feminine Essence’ hypothesis, which is often touted by propagandists for one type of MtF, for example Julia Serano, who is actually autogynephilic, has absolutely no basis in science at all. It is an artefact of Postmodernism and Serano, in espousing the hypothesis and deliberately ignoring the actual science, betrays an underlying hostility to science that is typical of Postmodernists.
We know what causes transsexualism. Both types are firmly rooted in sex drive and sexuality.
All male-to-feminine (MtF) trans are EITHER homosexual (exclusively attracted to men from childhood) or non-homosexual (not exclusively attracted to men from childhood.) The latter are commonly known as autogynephilic. This distinction is obvious and has been observed since the 19th century. It is recognised as fundamental by all serious scientists working in the field.
Homosexual Transsexuals (HSTS) exhibit a cluster of trait characteristics in addition to their sexual desire for men. They tend to be small, delicately built, light for their height, naturally feminine and neotenous. They have intense difficulty learning to be masculine, if they ever do. Non-homosexual trans exhibit no such clustering; in fact they conform to the averages for men of their ethnicity and are attracted to women.
The explanation for HSTS is easy and has never been disputed: they desire men and are feminine, so to attract men, whom they know to be attracted to femininity, they make themselves more feminine. Again none of this is true of non-homosexuals; so why on earth might it be that a man, who is not attracted to or seeking to attract men, would want to appear to be feminine?
Sex is a social bargain, formed by Evolution. Men agree to behave in certain ways in order to have access to it. Women, who need fathers for their children, are prepared to give that access, as long as men behave in certain approved manners.
However, men’s need for sex is in their need to orgasm, as women have so often pointed out. If they can do that without women, then much of the need to bargain with them vanishes. This is because, while Evolution requires that we reproduce, for men, this is largely felt as a desire to have a lot of orgasms by penetration. Men do not have the visceral connection between the act of sex and the arrival of a baby that women do. For men, babies really could be delivered by the storks.
This unquestionably leads men to have a somewhat cavalier attitude towards sex — they’ll take it wherever they can get it — but it has also caused women to bolster the social bargain that keeps their behaviour moderate. Principally, this was through marriage, an arrangement whereby a woman only has sex with one man. In this way, he knows whom his own children are, something he otherwise could not. So the bargain becomes sexual exclusivity in exchange for heredity.
Transsexuals are people born male who are attracted from childhood to men, who then change their physical appearance to more closely resemble women. (This phenomenon occurs in females, in reverse, but that is not the subject here.) Transsexuals are naturally extremely feminine in appearance, comportment and other factors, as I have discussed elsewhere and for them, being masculine is difficult. They find life easier as women and the deciding factor in whether or not to transition is often ‘Will I pass convincingly as a woman’. People like this know that straight men are attracted to women, not to other men, and their desire is always to be the submissive sexual partner of such a man. Depending on the level of social intolerance they have to face, if they think they can be more successful as women than as men, they will follow that path.
Women always think in terms of power. When they decorate a home they are showing their power within their space. When they outlaw masculinity and masculine behaviour, they are exercising power.
Men think in terms of targets and things rather than power. That is why a man gets irritated when his wife interferes with his prized model collection. It’s also why men ‘objectify’ women. Men objectify everything, there is no need to feel it’s special treatment.
Men, innately, seek to achieve targets and to acquire things as measures of status with which they can persuade women to give up what they want, which is sex. Women see their power over that sex as the means by which they can control the individual man they might be partnered with, but also the broader society.
The Philippines is steeped in folklore and mythology. The very air seems supernatural at times and even today, Filipinos firmly believe in the supernatural creatures which also populate their country. Best known of these are Aswangs and Engkantos.
Many of these beliefs certainly date from the pre-colonial period and before the establishment of Catholicism as the dominant religion. Prior to this, the Philippines was not a unitary polity, but was made up of many small kingdoms and tribal areas. These all seem to have believed in a somewhat similar form of Animism but were all brought together under one faith and one colonial rule, by the Spanish.
Sex, folks, is real. So are Sexuality and Gender. But these are not always related as people might expect them to be. So let’s have a look at them.
In all sexually dimorphic species there are two morphs, which are directly linked to reproduction; that, after all, why sexual dimorphism exists. One of these produces large, relatively static cells called gametes, which contain half the DNA needed to make a new individual. The other produces small, highly motile gametes, which contain the other half. The former are called ova and the latter spermatozoa or sperm.