Transmaxxing

Die Incel-Szene hat, wenn man den Gerüchten glauben kann, etwas neues entdeckt, nämlich quasi die Flucht in die Geschlechtsumwandlung – wenn man – ganz im Sinne der Black Pill – als Mann eh keine Chance mehr bei Frauen hat, warum dann nicht einfach die Seiten wechseln und fortan als Frau leben?

Von der Incel-Wiki:

Trannymaxxing, also known as transmaxxing, is the act of transitioning to another gender in the hope that it may help you to escape inceldom. There have been a few case studies wherein trannymaxxing has been proven to be a successful element in deincelization. Trannymaxxing which involves surgery is similar to castratemaxxing except that the latter has the end goal of volceldom and doesn’t involve a gender change.

Und aus einem Bericht auf der gleichen Seite:

One such incel-turned-transgender who has contacted one of the writers at Incel Wiki has elaborated on this situation. However since she has asked not to be identified, we at Incel Wiki will avoid naming her as well as avoiding directly quoting her by slightly altering her account. Lets call her Leslie. Although Leslie was born male, she began to try to pass as a female, initially by tucking, using a gaff (device that hides the mooseknuckle), cleavage enhancement, hip and buttock padding, crossdressing and using breast prostheses; later by going through a physical transition. Leslie felt that her penis and balls were useless body parts that served no purpose. The pointlessness of her male genitalia is what triggered gender dysphoria in her. Leslie did this because she struggled to gain the attention of women. She believed it wouldn’t be too difficult to change gender identity as she already had a small frame, and had minimal secondary sexual characteristics. She specifically said that being male „sucked“ because of the prolonged sexlessness. She also said that if she had not altered his/her gender identity, the trauma of inceldom was so bad she considered going to Belgium or Switzerland as these two countries are considered the easiest places for entering a „mercy killing“ or „suicide tourism“ arrangement. In Leslie’s words, the research they had done suggested both countries were considered the „euthanasia capitals“ of the western world. Transitioning made Leslie change her mind. She began to understand why prostitution is usually a 1-way street of men buying sex from women; not the other way around. Its because of the mismatch in demand, Leslie posited. Becoming a woman she learnt first-hand that the ease of access to sex was as different as night and day between men and women. Women are stupendously privileged in this regard as Leslie soon found out. Leslie decided to transition because she wanted to experience this female-specific privilege for herself. After changing gender identity, she had no difficulties attracting partners of either sex. Leslie was no longer lonely. She specifically said, and emphasized, that she would have never transitioned had it not been for the inexhaustibility of male inceldom. Leslie felt that some her earlier traits as a male, which made her repulsive or off-putting to potential suitors, such as shyness and awkwardness, suddenly were seen as tenable traits in the dating scene. Leslie’s transition according to her e-mail has been successful and she now happily lives as an allosexual sex-having passing transwoman. According to Leslie, from her tweens, to her teens and during early adulthood she was completely a cisgender man. Only once Leslie reached their tricenarian years did they begin doubting the viability of their gender with regards to prolonged loneliness, thus subsequently decided that transitioning to a woman was the right choice.

Das ist natürlich eine Quelle, die man nicht überprüfen kann. Eine unbekannte Frau, nichts ist verifizierbar.

Der Text an sich ist gerade aber für eine Debatte um intersektionale Theorien und Transaktivismus geníal, weil er einiges enthält, was dort zu einem Aufschrei führen wird:

• Die Leugnung von männlichen Privilegien in der Hinsicht, dass ein Leben als Frau und sogar als Transsexueller besser ist als als CIS- Mann zu leben.
• Die Ansicht, dass es als Frau wesentlich einfacher ist und diese Privilegien haben
• Der Geschlechtswechsel mit der Betonung eigentlich nicht trans zu sein, sondern es einfach für „das bessere Leben“ zu machen.

Ein anderer Bericht:

A new report from Sanjana Friedman at Pirate Wires documents a phenomenon that’s been a source of discussion among the extremely online for a little while, and has now made it into the open. “Transmaxxing” is a subculture of young men who embrace trans identities not because they believe they were ‘born in the wrong body’ but simply because they can, and because they think it’ll make their lives better.

It’s a phenomenon that reveals more nakedly than ever before the true face of the cyborg era: a culture caught between increasingly powerful technology, and the collapse of any coherent narrative about how best to use it for the good into a general sense that all narratives are interchangeable.

As Friedman tells it, the transmaxxers are strikingly post-ideological about their self-remodelling, at least compared to the official trans narrative, which draws heavily from 20th-century civil rights discourse. In this view, ‘gender identity’ is immutable and trans people are just ‘born that way’. 

Many transmaxxers, though, modify themselves just because they want to (examples are shown on this 73-page ‘transmaxxing’ manifesto). Some report making up stories of gender dysphoria for medical professionals, while others then self-induce gender dysphoria by watching ‘sissy hypno’ — a type of video in which hypnotic (and sometimes also pornographic) stimuli are combined with messages encouraging the male viewer to embrace feminine looks or behaviour. The post-ideological feel of the phenomenon is underlined further by how often such individuals shift from embracing the ‘incel’ ideologies associated with the Right, to ‘trans’ identities associated with the Left.

For the most part, the contest between trans activists and their feminist opponents has been conducted on the field of ‘gender’: what it is, whether it has discrete categories, how (or whether) it relates to physiology and so on. A smaller handful of writers have drawn attention to the transhumanist implications of claiming a right to remodel one’s physical body based on an unfalsifiable inner feeling.

This vision sees medicine not as a restorative practice intended to return us to a shared understanding of ‘normal’, but as a potentially limitless method of upgrading ‘normal’ according to personal desire and preference. This has been openly advocated for some time as well by some trans activists, such as pharma entrepreneur Martine Rothblatt. But the debate has so far stayed largely within the pre-cyborg moral frame of equality, justice and rights.

Yet as Friedman notes, what’s striking in the transmaxxers is the way they’re cheerfully abandoning the civil-rights narrative, in favour of an open, wholesale embrace of the transhumanist outlook. Many transmaxxers report that the interventions have significantly improved their lives; why, such individuals might ask, does anyone need a ‘born in the wrong body’ story to justify something that works on its own terms? 

And it’s here that we catch a glimpse of the real face of the cyborg era: an emerging cultural paradigm in which technology is the ideology. The opinions someone endorses while down an internet rabbit hole matter less than the cumulative psychological impact of spending all day every day in that rabbit hole: a condition of radical body dissociation and (increasingly measurably) real-world social isolation.

Once self is thus dissociated from body, there’s no obvious reason not to treat that ‘meat suit’ as an instrument to be optimised, whether via hormones, surgery or other interventions, in pursuit of greater happiness — and again the story matters less than the fact you’re simply doing it because you can.

Auch da wird noch einmal der Gegensatz zum feministischen oder transaktivistischen Ansatz betont.

In dem Artikel ist auch ein Bild:

Da ist das Ergebnis in der Tat nicht schlecht, äußerlich, ohne zu wissen, ob da was bearbeitet worden ist, ein Ergebnis mit dem man zufrieden sein kann.

Mal sehen, ob das noch eine größere Bewegung wird. Der Weg ist sicherlich nur etwas, wenn man ohnehin bereits nicht zu männlich aussieht.