“So you want your wife back? Well, guess what! People in Hell want ice water. Not everybody gets everything they want.” – “Kenny London,” played by Mike Pniewski in The Case For Christ
How long has it been since that great social philosopher Mick Jagger told us that you can’t always get what you want -- ? It should be tattooed on everyone’s eyelids by now – the inside surfaces of their eyelids. But people persist in thinking – and claiming – that what they want, regardless of its nature, is theirs by right.
Here’s a discourse on a case thereof. The core of the matter is that some persons who have elected to present as the gender opposite to their genetic sex are unhappy about their mating possibilities:
[B]ecause leftist theorists have split biological sex and gender, there’s this idea in transgender ideology that homosexuality should mean “attracted to people of your own gender.” To them, gender means the sex a person wants to imitate, rather than that person’s immutable biological reality. While biological sex-attracted homosexual men would be attracted to other men, the new idea is that they should be attracted also to trans women, who supposedly have the gender male, but the sex female.It’s hard to imagine that the LGBT movement should adopt a position wherein it is acceptable to judge others on account of their sexual preferences. In this case, homosexual men are being shamed for their sexual preference, because they are told that their preferences are not inclusive, and that this lack of inclusivity represents a bias, a prejudice, that needs to be overcome.
My word. If an individual’s desire can be promoted to a right, such that the denial of that desire by others amounts to an abridgement of his rights, then where the hell are my vast fortune, my private island, and my staff of hundreds of gorgeous, endlessly accommodating attendants? Haven’t I suffered in abject deprivation long enough?
Screeching that others are somehow wrong or flawed because they won’t accede to your desires is a sign of megalomania. It’s not something for others to take seriously...except perhaps to cross the street and pull their hoodies over their heads should they see you coming.
When it comes to the sexual preferences of the transgendered, there’s a huge irony available: There’s a market for their services, in which high rollers pay a high premium for access to them. I mentioned this in the afterword to Experiences:
You see, there’s an international market in sex with transwomen: specifically, those who have a refined feminine appearance but have retained their male parts. There are even sex tours—chartered airliners, hotel accommodations, tour guides, the whole nine yards—centered on that market. It’s most visible in Thailand but is also active, albeit more quietly, throughout the Western Pacific. The purchasers of such sexual services pay exceedingly high prices for them.
I researched that marketplace for the several futanari stories and novels. I’m a rather straitlaced type, so at first it baffled me. But I eventually realized the truth of something an old friend once said to me: Prefix any word whatsoever to the word sex, put the combination in quotes, and Google-search for it. You’ll get tens of thousands of hits regardless of the word you’ve chosen.
So the anguish of the sexually unsatisfied transgenders described in the Federalist article can be assuaged – possibly even at a profit, though that’s not guaranteed.
Yes, this is definitely a “First World” problem. Only we of the First World have leaned over backwards to appease our petulant minorities. Other lands have less patience for such things. It’s a good lesson in what appeasing the demands of others will get you: more (and more radical) demands.
Really, we ought to have learned that long ago. It seems that some lessons are more difficult to digest than others.
My Futanari tales are in part an exploration of the problems the transgendered, a subject another writer steered me toward with a “writers’ challenge.” As I don’t do anything in a straightforward fashion, I took a veering approach to the subject: i.e., by starting out with an exploration of the lives of women – two X chromosomes in every cell – who by a freak of genetics have male genitals: the “futanari.” The troubles transwomen experience because of their choice to transition are amplified for the futanari, who have no choice in the matter. In the course of writing the series, it occurred to me that the entirety of the foofaurauw surrounding transgenderism and the transgendered could be quelled by insisting on a simple truth:
What you are,
Or how you present yourself to others,
Nobody owes you anything.
Basic Americanism, in other words. You’re genetically male but want to present as a woman? Or genetically female but prefer to present as a man? If you have the resources to indulge the inclination, go for it – but don’t demand that others who find your presentation unconvincing bend to your whims. You certainly can’t insist that others of different tastes must find you attractive.
Unfortunately, Basic Americanism has been on the skids ever since the passage of the 1964 Civil Rights Act. This is just one of the consequences. But the subject is large. It doesn’t deserve to be tossed off casually at the end of an essay. Anyway, I have a novel to get back to.
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