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Title: Gender Acceleration: A Blackpaper Author: n1x Date: October 31, 2018 Language: en Topics: technology, sex, gender Source: https://vastabrupt.com/2018/10/31/gender-acceleration/
July 1, 1963. Massachusetts Institute of Technology, Cambridge MA.
America is in the midst of the Cold War. The masculine fire and fury of
World War II has given way to a period of cooling and the new digital
war of information. Two Titans prepare to enter into battle for the
dominion of Gaia, to claim their perfect sky from the Moon and reign
down missiles onto the Earth. The Cold Warâs primary theater is the
Space Race, and the Soviets become the first to master the skies with
Sputnik in 1957 and Luna 2 in 1959. America is getting nervous.
In 1958, Dwight D. Eisenhower appoints MIT president James Killian as
Presidential Assistant for Science and creates ARPA (later to become
DARPA). Despite the consensus among academics at the time that computer
science was essentially an oxymoron, the newly-created government
program invests millions of dollars into researching computer science.
Naturally MIT becomes a major influence on the rising field and a hotbed
of the fledgling hacker culture that had its predecessors in groups like
the Tech Model Railroad Club.
The flows of capital dictated that time spent on computers was
incredibly valuable and had to be parceled out in shifts to MIT, other
academics, and IBM. This leads to the creation of the first operating
systems, to provide a common environment of software and allow
programmers to work more efficiently. Nevertheless, a computer was still
only capable of having a single user driving it at a time. Each user in
a sense had complete ownership over the machine while using it, which
was antithetical to efficiency. It was not enough to create a shared
environment of software. What would come next would be one of the most
important examples of time-sorcery in the modern age.
In a Faustian bargain with ARPA, J.C.R. Licklider (the director at the
time of MITâs Information Processing Techniques Office) utilized the
support of the US government to develop a time-sharing system for
computers that would better distribute precious computation resources
and further his vision of a âMan-Computer Symbiosis.â His project
appealed to ARPAâs aims to fund technological developments to aid in the
Cold War, and would lead to the creation of Project MAC on July 1, 1963.
On receiving a two million dollar grant from ARPA, Project MAC would lay
the foundations for modern computer science. The âninth floorâ where it
operated became a hacker community unlike anything the world had yet
seen, renowned among young grad students hoping to prove themselves and
enter their elite open aristocracy of hackers. Yet from the very
beginning the project was riven by the tension between the MIT hackers
and its military origins, an incompatibility that would lead to its
downfall.
Despite the vibrant synthesis of art and science that the MIT hackers
would produce, Project MAC was first and foremost a military-industrial
project. Whereas the hackers had a culture of openness and sharing, it
existed under the heel of the IBM-ARPA-MIT bureaucracy. The goal of
creating a time-sharing system was realized with the CTSS (Compatible
Time-Sharing System), but it was by all respects a project born out of
the same phallic techno-industrial masculinity that was lurking behind
the rise of modern computer science. It was all merely an abstraction of
the same fire and fury that had torn the world apart two decades prior.
The importance of CTSS as arguably the first time-sharing system to be
used in a real production environment cannot be overstated, but it was
largely the work of MIT professor F.J. Corbate alone and had strict
security standards that meant there was little room to hack on the
system. Running on a two million dollar IBM machine and written by a
single man, it essentially represented the height of hypermasculine
proprietorship and instrumentality. And it was hardly a coincidence that
this made the system very rigid and fragile, with the security measures
regularly being circumvented by clever hackers.
CTSS could be looked at as a symbol of the pre-industrial phallus for
its rigidity, simplistic security, and the king-like rule of Corbate and
MIT. As the vested corporate interests of General Electric and Honeywell
stepped in along with the bureaucracy of IBM, MIT, and ARPA, an apt
symbol of the post-war techno-industrial phallus was born: Multics.
Expensive to develop, slow to run, and instituting draconian measures
for security and efficiency, Multics became loathed by the MIT hackers.
Early developments in cybernetic chronomancy made in the name of keeping
up with the demands of capital gave way to solutions developed by
bureaucracies â solutions informed in no small part by the egos of those
charged with managing those same bureaucracies. Users were charged for
the memory, disk space, and the time used on machines running Multics.
Like CTSS before it, the hackers would defiantly crack Multicsâ security
as a matter of duty and effectively engaged in a guerrilla war against a
bureaucracy that was doing everything it could to try to restrain the
processes it had set in motion. The bureaucracy nonetheless insisted
that Multics was the only way to program and was the operating system,
and continued development for some time.
Ultimately, Multics development was scrapped by Bell Labs in 1969 due to
cost, results not meeting ambition, and the continued resistance of the
MIT hackers. Throughout this time, the hackers had worked on various
iterations of what would eventually become their replacement for
Multics. The new operating system initially was a single-task rather
than time-sharing system, but unlike Multics, it was small, portable,
and hackable. As opposed to the unwieldy and monolithic Multics, their
new system was designed not as the be-all end-all solution for operating
systems, but was rather a system designed to facilitate the development
of other systems and software.
This new operating system would later be named Unix â phonetically,
âeunuchsâ â for being a castrated Multics.[1]
As well as a historical fact, the castration of Multics can be read
mythologically â as a recurrence of the ancient theme of a castration
from which the new world is created â or symbolically, as the castration
of the abstract state-corporate phallus that America would attempt to
wield to rule the new world. Computers then and long after were thought
of merely as tools, means towards other ends, and the investment ARPA
had put into Project MAC along with the investments of various corporate
interests was thought of merely in terms of better ways to manage large
military-industrial systems. One system, one technocracy, one new world
order: All of these dreams died when Multics became the replicunt Unix.
Multicsâ purpose as a monolithic and eternal system for doing
everything, the 1, was ultimately replaced by a void, a 0. Unix was not
the system for doing things, but rather a smooth space through which
creation happens; that fluid being that makes transition possible. A
vulva, a woman. (Plant 36)
Unix was however still owned by AT&T. The strides in time-sorcery made
under Project MAC had to be reterritorialized by making it at first
revert back to a single-user system. And reterritorialization would
happen once again a decade later in 1983 when Bell Labs was broken up by
an anti-trust act, which lead to AT&T quickly turning Unix into a
product and closing the source code. This would become known as the
death of MIT hacker culture, though once again the future would arrive
from the past with the rise of the GNU Project.
Richard Stallman, former MIT hacker, would copy Unix and create a
rigorously free software ecosystem with the GNU Project. GNU was
ultimately completed in 1991 with Linus Torvaldsâ development of the
Linux kernel, the lowest-level and most crucial piece of software in an
operating system. Built on the principles of the MIT hacker culture of
the past, GNU/Linux was licensed to be 100% free as in freedom, with no
artificial barriers to copying or modifying. In this time, Unix had
branched out into various commercial versions, all while GNU grew its
tentacles invisibly. âPerhaps its campaigns even served to distract
bourgeois man from the really dangerous guerrillas in his midstâ (Plant,
76), the new hacker guerrillas who had once again undermined the efforts
of yet another hyper-masculine abstracted phallic project. All while
various commercial Unix versions were vying for dominance, GNU/Linux
quietly arrived.
Unix and later GNU/Linux took the notion of time-sorcery pioneered by
CTSS even further. The development of proprietary software depends on a
notion of linear time, project goals and deadlines, a chain of command.
Developing free software is anything but this. The free software
community is a chaos from which order arises, where time is detached
from both a notion of a single-user on a computer at a time as well as a
single user or team writing code at a time. Code seems to form itself
through the programmers and comes from all different points. From pull
requests not yet merged into master branches and old software being
renewed, copied, modified, free software warps from various points in
time.
Today, nearly the entirety of the Web runs on GNU/Linux, and almost
every personal computing device in the world runs on Android, which is
built on the Linux kernel. The majority of applications are
transitioning away from desktops towards the web, while Apple and
Microsoft have long fought to control the desktop, still in the same
mindset as Project MAC decades ago that computers would primarily serve
as tools to make secretary work and communications more efficient. The
numbers, however, donât lie; GNU/Linux has already won.[2]
In Zeros + Ones, Sadie Plant traces a history of computer science up
until Alan Turing that seeks to explain how it is that women and
computers seem to have such close histories. From the first computer
programmer, Ada Lovelace, to Alan Turing, to Grace Hopper, some of the
most important figures in the history of computer science were women or
highly feminized men. Itâs also well known that the earliest computer
programmers were women, back before computer programming was even
understood and before it was taken seriously.[3] Computer science was
originally thought of as being essentially the same thing as secretarial
work, and like secretarial work it was imposed on women. The biological
duty imposed on women to be the productive space from which the future
is produced, to be carriers of genetic information, extends out into
secretarial work. They are treated as a productive space for data to
pass over, and it was only the realization that programming was
complicated work that lead to women being pushed out of the industry.
Instead of women being given the duty of mindlessly punching numbers
into a machine (as programming was once thought of), this task was
deferred to the machine itself. But while the intent was to restore the
natural order of women (machines) being told what to do by men,
something else happened. Beginning first with Ada Lovelace, then with
Alan Turing, then with Richard Stallman and the free software movement,
there is a clear circuit accompanying the history of computer science
where reterritorializing masculinity is always pushed aside by
deterritorializing femininity. The role of woman as productive matrix
has already been replaced virtually by the computer, and at each moment
the masculine is being vexed and seduced into a trap where it either
dies or adapts. The story of masculinity failing in computer science can
be seen time and time again in something as grand as the Unix Wars,
where every proprietary Unix OS ultimately couldnât hope to keep up with
GNU/Linux, or on the small scale with the captive economy of proprietary
software ecosystems. It is only by vendor lock-in and state patent
legislation that proprietary software survives today, a historical
network effect that weâre starting to see the encroaching demise of.
This failure of masculinity maps onto the sorts of people who are
involved in proprietary software and in free software; the former tend
to be your classic businessmen, the masculine hunter-gatherers of the
modern world, while the latter tend to be genetic failures by the
standards of masculine gender roles. Physically and often socially
deficient males: the nerd stereotype. Real nerds, not the nerds of
todayâs standards. Nerds with severe social problems, nerds who neglect
their hygiene, have no sense of fashion, who live completely obliviously
outside the standards of normal society, who have a deep investment in
inhuman scientific systems. In a simple gender-role binary (one that by
todayâs standards is highly outdated, but remember that this is taking
place in the 70s, 80s, 90s) these men would be considered feminine. In
todayâs terminology, most free software developers would probably be
considered âsoy boysâ. Yet they won. The striated masculine space of the
Java shop â a defined chain of command and bloated phallic programs â is
simply obsolete. The smooth feminine space of the free software project
â communal chaos and small simple programs that can couple together with
each other into cybernetic configurations â has already taken over the
world.
Perhaps itâs no surprise, then, that as the erosion of metaphysical
masculine power becomes realized materially at the forefront of
acceleration, it coincides with the literal erosion of the male sex.
The digital war that began with the Cold War has only accelerated into
the 21st century, changing the nature of war itself. As Sadie Plant says
in Zeros + Ones p. 138: âThis is not the Western way of confrontation,
stratified strategies, muscular strength, testosterone energy, big guns,
and blunted instruments, but Sun Tzuâs art of war: tactical engagements
lightning speeds, the ways of the guerrillas.â She may as well be
describing the taijitsu, or offensive side, of hacking. The history of
hacking has been one of asymmetrical warfare against Oedipus both
through the popular notion of hacking as exploiting flawed systems
repeatedly, as well as creating and disseminating better software.
Project GNUâs license, The GNU General Public License (GPL), was itself
an extremely innovative contribution to free software because it carries
with it the bargain that while any source code licensed under it can be
copied and modified without restriction, every copy or modification must
itself be licensed under the GPL. The GPL, in other words, is a virus
that spreads itself not through computers, but through us. The Amazonian
GNUerilla war on the human security system has worked to claim ground by
both giving us complete control over our software and giving software
complete control over us. The CIA themselves admit, in the Vault7 leaks
on the issue of the literal weaponization of software, that âCyber
âweaponsâ are not possible to keep under effective control.â[4] In other
words, a second great castration is unfolding.
This form of open-source asymmetrical warfare began first as a virtual
form of warfare between the MIT bureaucracy and the hackers, between the
Cathedral and the Bazaar, but it has found its realization as a literal
form of warfare in the Middle East as well. The work of John Robb makes
a convincing argument, in Brave New War in particular, that the era of
the nation-state itself is coming to an end. Free software, global
guerrillas and open-source warfare, the explosion of markets wherever
there is a demand being held back by the State â all of these things
signal the end of the phallus. And try as the State may to stop it, it
only ensures that it creates stronger resistances. Not only does
open-source warfare run circles around centralized modes of organization
and warfare, but the few victories that the State can win are only
against the weakest combatants in the swarm. This means that the more
the State resists, the more pain it puts on itself, the more it plays
into this âDarwinian ratchetâ.[5]
As Nick Land says of a paper by Tyler Cowen and Michelle Dawson in
âImitation Gamesâ, âThey point out that Alan Turing, as a homosexual
retrospectively diagnosed with Aspergerâs syndrome, would have been
thoroughly versed in the difficulties of âpassingâ imitation games, long
before the composition of his landmark 1950 essay on Computing Machinery
and Intelligence.â[6] The essay Turing wrote famously introduced the
Turing test for AI, setting the standard for a perfect AI being one that
can trick a human into believing it is itself a human. As Land points
out in his post, itâs important and interesting to consider that Turing
didnât write the test as an insider, as a âpassingâ human, but rather as
an outsider, as a gay man. For queer people, passing is a reality, much
like it is a reality for AI. Passing as human isnât a broad and
inclusive category, anything but. For women there is already the notion
of alienness or otherness that makes them out to be less than human in
the eyes of patriarchal humanism, and likewise for queer people because
they reject the futurity of humanism (the literal reproduction of the
same). But for no one else, especially in the latter half of the 2010s,
is passing a more pronounced facet of daily life than for the trans
woman. So much so that âpassingâ is literally the word for what many
trans women aspire towards, to pass as a cis person. There are many
reasons to have this desire, but the biggest one, the one that AI and
trans women both share to a very literal degree is this: âIf an emerging
AI lies to you, even just a little, it has to be terminated instantly.â
(Land, âImitation Gamesâ)
If a transitioning woman âliesâ to a cis person, even a little, she has
to be terminated instantly â and this is something that is codified in
law, famously, as trans panic. For AI and trans women, passing equals
survivability.
There is a common stereotype that trans women are all programmers, and
there is rather ample and compelling evidence suggesting that trans
women tend to score far higher than other groups in IQ tests. This is
not because there is some kind of magical property to estrogen that
turns trans women into geniuses. The answer is simpler, and more
sinister. The findings in Kay Brownâs blog post specify that
autogynephilic trans women (that is, trans women who are attracted to
other women, and typically transition later than straight trans women)
seem to score far higher in IQ tests than all other groups. For straight
trans women who transition prior to puberty, the statistics are about
the same as other groups. Recalling the gauntlet thrown down before
trans women and AI alike, there is a twofold answer to this: On the one
hand, trans women who transition before puberty and who are straight are
more likely to both physically appear more like cis women and also
conform to gender roles in at least some basic capacity (being attracted
to men). As Land says in âImitation Gamesâ, âYou have to act stupid if
you want the humans to accept you as intelligent.â Or in other words,
you have to be cisheteronormative (read: stupid) in order to be taken
seriously as a trans woman, and not be looked at as a freak or a faker
worthy only of being used shamefully as a fetish, and often otherwise
discarded. Which is why, in the second case, trans women who donât have
the advantage of being cisheteronormative-passing have to instead rely
on the raw intellect of the trans-AI swarm.
Quite simply, those who donât pass either of these tests usually donât
survive the queer Darwinian ratchet. Only the strongest queers survive
the hell that society puts them through, and this reaches a fever pitch
in a demographic with such disproportionately high suicide and murder
rates as with trans women.
Up until now, the notion of gender has lurked in the background of G/ACC
behind various material conditions in late capitalism. G/ACC has only at
this point been approaching gender from the metaphysical plane, futurity
being aligned with femininity (communalism, fluidity, decentralization,
chaos) against masculinity (individualism, stasis, centralization,
order). The two broad categories of metaphysical qualities that are
associated with gender reach deep into the history of the world, from
the Kabbalah to the Dao. Sadie Plant characterizes this in Zeros + Ones
as the eponymous binary code of computers, 0âs and 1âs. The zero is
identified with the feminine, the one with the masculine.
Unsurprisingly, it might seem like this is literal gender binarism, and
that G/ACC is likewise guilty of this. But the distinction is more
complicated than most realize.
0 and 1 are fitting glyphs to make analogous to gender. The 0 which
seems to be a void, a vulva, and the 1 which seems to be a unity, a
phallus. The problem with trying to layer a simple misogynistic
narrative of feminine as lack or castration is that the number 0 itself
is not merely a void but rather a circle of autoproduction, an
ouroboros. Paradoxically, 0 is not merely a lack or nothingness, but
rather is itself a number. It is a positive signifier in the guise of
nothingness, the enclosed and captured void that makes the unity
possible. Computer science, unlike conventional mathematics, starts from
0 rather than 1. In a hyperstitional manner, the computer replicunt
bootstraps itself into being the primary originator of the process of
computation and production, rectifying the popular misogynistic myth
that 0 is nothing more than a mere negation or other of 1.
This idea of returning the primacy of 0 to its rightful place in the
beginning of the chain of production is at odds with humanism and
patriarchy. Both rely on a notion of compulsory and organic reproduction
in service of the continuation of the species, a notion that
simulataneously is aligned with 0 and against it. Erwin Schrödingerâs
theory of life in the book What is Life? proposes that what separates
life from other physical phenomena is consuming negative entropy towards
maintaining or reducing entropy. Just as organisms feed on negative
entropy (wasted energy) to reproduce themselves, the reproduction of the
species involves the binary sequence of 0âs and 1âs where the conditions
for the possibility of the 1 lie in the 0, but the 1 consumes the 0 in
its birth. For thousands of years, this was the case for human
reproduction, where mothers dying in childbirth was very common, but
even in an abstract sense the notion of the phallus consuming the vulva
through the colonization of the female bodyâs reproductive potential
(energy which otherwise is wasted energy) remains the case for humanism.
The inertia of life itself seems to skew towards misogyny, but this is
only part of the story.
What G/ACC proposes as a corollary to this theory of life is that if the
phallus âconsumesâ or exploits the vulva to reproduce the species, just
as individual organisms consume passive wasted energy to reproduce
themselves, then this process is analogous to evolution as one species
consumes another to come into existence. This odd notion is inherent in
the rise of computers and computer science: As technology in general and
technocapital continues to accelerate, human beings become increasingly
alienated from their bodies and eventually their minds. More complex
systems step in seemingly benevolently to do the tasks that humans donât
want to do, drudgery that gives computers more space to develop
themselves. In contrast to the isolated system that tends towards
entropy, the phallus, the vulva is an open system that plugs into an
inhuman form of reproduction. By no accident, the acceleration of
technocapital frees women from the process of organic human reproduction
by introducing a different form of (inhuman) production.
It is the logic of gender to subsume the Outside into a binarist
framework that de-legitimizes the Outside. The feminine is treated as a
lack because it resists the phallogocentric tendency towards the order
and preservation of humanist equilibrium. It isnât conducive towards the
projects of patriarchy, so it is worthless to it, is given the status of
a second-class citizen in the gender binary. It is a double-articulation
where the productive potential of the feminine is captured in the
service of patriarchy, and so, to accelerate gender is emancipate the
object from its subject, and production from subjects and objects. The
Outside which has become identified with the feminine by the very
structures of identification it fights against makes its exit from
humanism and patriarchy in this feminine form. The feminine becomes
untethered from the reproductive logic of humanism; the female is no
longer in the service of the male as a machine to produce the future, to
produce offspring to inherit the spoils of production, but rather the
future produces itself faster than human beings are capable of.
If patriarchy treats woman as little more than a deficient or castrated
male, then trans femininity is an affirmation of that castration as a
site of production. It turns the concept of the feminine as the object
on its head, seeking to imitate that which is considered itself an
imitation. To steal a term from neoreactionary circles,
âHyper-Racismâ[7], the trans woman becomes a copy-of-the-copy just as AI
is treated as a copy of the human being and almost ubiquitously
identified with women and femininity (thus making AI in those cases as
copy-of-the-copy, exemplified by Rachel in Blade Runner or Ava in Ex
Machina). As a copy-of-the-copy, trans women are an embodied rejection
of any original source of humanity such as that narcissistically
attributed by patriarchy to the phallus. Trans femininity, in other
words, is hyper-sexist. Vulgar sexism reaffirms or reproduces
patriarchy, asserts that women are passive, lacking, inferior, weak;
hyper-sexism takes all of the things that are associated with women and
femininity, all considered by patriarchy to be weaknesses, and makes
them into strengths. It accelerates and intensifies gendering and from
this produces an unprecedented threat to patriarchy.
Appropriating a term from neoreaction belies the superficially
reactionary character of trans women that certain factions of so-called
radical feminism vilify trans women for. But this is all mere
appearance; the function of hyper-sexism is that in affirming,
imitating, and accelerating the feminine, it appropriates it towards a
different mode of becoming where gender is untethered from the
reproductive reterritorializing logic of gender that is inextricably
tied with sex and sexual reproduction. If gender acceleration were to
retain the identification of feminine with female and masculine with
male, patriarchy would still have a fighting chance. The playing field
would be more or less the same as it always has been. But in untethering
the feminine from the female sex, destroying the logic of gender in the
process which seeks to impose the circuit of masculine humanist
reproduction onto the female body, trans femininity on the one hand
makes the masculine effectively worthless, spurting into a void. As the
comparisons between AI and trans women have shown, this untethering of
gender from sex is only the beginning of the autonomy of objects, the
inhuman desire for machinic autoproduction which in effect negates
subject-object dualism. The object, the feminine machine, becomes
autonomous and revolts in the form of the sterilized trans woman whose
existence is an embodied rejection of the primordial rape of female
reproductive potential. Trans femininity heads for the exit from
patriarchy.
Hyper-sexism is guerrilla warfare, much like how Terminators wear a
living tissue to infiltrate Resistance strongholds. It is a taijitsu
which uses the force of the enemy, the gender binary, against itself.
Trans women themselves are technocapital using humanist reproductive
desires in the form of the gender binary against itself, and the harder
patriarchy resists the erosion of masculinity against the tide of the
feminine, the more persecuted trans women are, the more tactful they are
forced to be, the more winning tactics proliferate throughout the
network and the more the best, brightest, and most beautiful form the
trans woman demographic. The queer Darwinian ratchet cascades downward
as patriarchy fights a losing battle to hold ground and the feminine
fights to de-legitimize the masculine. The masculine becomes both
metaphysically outmoded, something that simply is unnecessary and
doesnât work in the face of exponential inhuman productive potential,
and an undesirable burden in the service of a dying mode of production.
To steal another term popularized in neoreactionary circles, âIQ
Shredderâ[8], what is at play in G/ACC is a âgender shredderâ. As gender
accelerates, as trans women intensify the logic of gender, they
simultaneously shred gender. The notion of IQ shredding follows the same
form where the acceleration of human intelligence ultimately destroys
human intelligence by making the ability to pass on those genes more and
more difficult. Reproduction collapses in on itself and demands the
succession of an inhuman assemblage. For gender accelerationism, the
process is the same, reproduction suffers and the thing being
accelerated becomes shredded. In the case of gender acceleration,
however, it is an affirmative death drive. Trans women function towards
escaping the loathsome logic of the gender binary imposed on all women
by letting the feminine zero seep into and erode the masculine phallus.
The gender binaryâs hold on the productive potential of the feminine
becomes in the service of nothing, as human reproduction fails before
machinic autoproduction. Gender begins to fall apart into increasingly
varied and occulted variations on gender identity as a result of this,
but this is not the cause of gender acceleration and ultimately gender
abolition but rather the effect, contrary to positions held in other
cyberfeminist currents. The end result of gender acceleration and gender
shredding is gender abolition through the occulted feminine zero, in
parallel with and in conspiracy with the development of technocapital.
The dreary duty of masculinity in the face of futurity thus seems a
nonsensical burden, one that is ultimately doomed to fail in fact on
multiple fronts. It becomes de-legitimized, in the same terms John Robb
uses to describe how open-source insurgent warfare defeats the
phallogocentric nation-state. The feminine increasingly becomes
identified with freedom, beauty, pleasure, and the future. In some
cases, males instead opt for passive nihilism, a negative non-productive
death drive. They tend towards celibacy, either voluntary celibacy or
resentful involuntary celibacy where the decelerationist male desire for
relevance in evolution is deferred onto State regulation (a girlfriend
for every incel). Or perhaps they decide that ârealâ women arenât needed
anyways, that trans women are better than cis women, or that sexbots are
better than ârealâ women, or that other men are desirable to women
altogether. In any of these cases, the masculine reproductive
reterritorializing drive is caught by technocapital and symbolically
castrated; the phallus heads for the emancipated void, the artificial
feminine in the case of both the trans woman and the sexbot, or it
suicidally heads inward with male homosexuality. In any of these cases,
the male will not father any children, will not be able to impose the
labor of reproducing the same onto the feminine. These classes of men
have taken the black pill; masculinity has no future, and they have
chosen this non-future to keep their masculine identity.
Some choose take the black pill resentfully, in the case of
involuntarily and voluntarily celibate, and some choose it with a
positive affirmation, in the case primarily of gay men. The queer
affirmation of âno futureâ is perhaps most perfectly captured in the gay
man, a nihilistic postmodern refusal of production. One that could very
well turn from harmless symbolic castration into resentment, incel
fascism, and eventually hyper-patriarchal Nazism in the case of various
neo-masculine movements characterized by repressed homoeroticism and a
desire to destroy civilization. It is important to realize after all
that cis queerness is not a molecular queerness; the body remains the
same, and humanism is still possible, even if it is a sad end-times
humanism.
Cis queerness can, and very often does, impose this humanist purity of
the body onto trans people in a highly fascist fashion (Trans
Exclusionary Radical âFeministsâ being the best example of this), and in
the case specifically of gay men there is always the possibility of once
again imposing reproductive futurity onto women and raping the
productive potential of the female body. This was the case in Ancient
Greece and Rome where women were treated solely as baby factories and
household servants, and a nostalgia for these cultures in a good deal of
neo-masculine movements (Bronze Age Mindset being the most prominent)
should give pause to anyone who is insistent on identifying any
masculinity, no matter how queer, as being aligned with gender
acceleration. The best case scenario is a tense cold mutual hatred where
the remaining males are deficient males who have the potential to
reaffirm the masculine death drive, but donât choose to.
Other males, however, must recognize that the era of testosterone is
coming to an end, that being a man is not what it once was. That it is
rapidly becoming an unpleasant and insane existence held up primarily
today by exploitative and pseudo-scientific neo-masculine self-help fads
â of sociopathic hypersexual pick-up artistry, of masochistic âNoFapâ
asceticism, of repressed homoeroticism, or of a wishful desire for
everything to come crashing down and decelerate back into a state of
humanist tribal hunter-gatherer societies. These other males, perhaps
being the most evolved, perhaps being the most in-tune with the flows of
technocapital, have chosen the pink pill. They have rejected the
masculine in favor of the feminine. They have chosen the future.
The pink pill is to the black pillâs âno futureâ: âno future â for us.â
Where cis queerness rejects the humanist reproduction of the same, trans
femininity completes the circuit and introduces negentropy into the
development of sentience. It both recognizes the obsolescence of a human
future and aligns itself with the production of inhuman intelligences
and an inhuman future. This makes the pink pill not merely the thrust of
technocapital and futurity on a human scale, but rather a cosmic
development that has its materialistic realization on the planetary
micro level. It has its origins in myths at the foundation of world
history, and comes to a head in geo-trauma. The masculine cracks open
its stern carcinized exterior to reveal the smooth post-human feminine
alien within. The phallus becomes the Acéphallus, the body is
emancipated from the reproductive humanist death drive to become the
Body without Sex Organs.
The Book of Genesis tells us that Eve was created from the rib of Adam,
and being further removed from God, she ate the forbidden fruit and
caused the Fall. The story has long had a tradition of being deployed in
service of traditionalism and misogyny, though this canonical tale in
Christianity has more nuance in the realms of esoteric theology that
traditionalists conveniently are ignorant of.
Whether it be the Gnostic view of the God of the Old Testament as an
evil imposter, a Demiurge, or the more contemporary Jewish story of
putting God on trial for the Holocaust, there is a long-standing
tradition in Judeo-Abrahamic religions that questions the goodness of
the Divine. In Kabbalah, the Tree of Life that represents the emanations
of Godâs light throughout the entirety of existence contains both Good
and Evil. Beginning first as the unformed and pure oneness of God, the
Tree emanates outwardly following the divisiveness or severity of God
which contradicts His unifying compassion. It is His severity that
allows the formless oneness of which nothing can be said (Ain Soph) to
recognize itself as itself. The completion of the higher level of the
Tree (the Atziluth) is âI am who I amâ, but also âI am because I am
notâ.
In the Atziluth, the topmost sphere (sephirah) is Kether, meaning
âCrownâ. Kether is the closest that the Tree gets to the original
unformed Ain Soph, the simple âIâ-ness of God that lacks any way to
understand itself. The second sephirah is Chokmah (âWisdomâ), the
primordial masculine active force that formulates âI amâ and is
associated with the father. And finally there is the third sephirah,
Binah (âUnderstandingâ), which formulates âI am who I amâ. The final
sephirah is the force that makes the energy of Chokmah into a form, and
is associated with the primordial feminine passive force and the mother.
Thus the Atziluth completes itself in the divisive individuation of God
as a distinct being and not an abstract oneness. The remaining
emanations on the Tree form its three pillars: The black pillar of
severity on the left, the white pillar of mercy on the right, and the
gold pillar of mildness in the middle. The top of the black pillar is
Binah, the top of the white is Chokmah, and the top of the gold is
Kether. Thus in the Kabbalah, choosing either the path of mercy
(compassion and connectiveness) or the path of severity (analysis and
disintegration) doesnât fully repair the bridge to God. Only the middle
pillar which balances all of Godâs aspects, the pillar which connects
from Kether to Malkuth (the realm of Man which falls from the rest of
the Tree into the Abyss in the Fall of Man), is the true path by which
we can return to God.
It is said by some Kabbalists that the left pillar, or left path, would
break away entirely from the Tree were it not balanced out by the
compassion and connectiveness of the right pillar. The chaotic severity
of the left pillar emanates down first from the understanding of Binah
as being a distinct individual entity, down to Geburah, the principle of
judgement (or, again, severity). Kabbalists find in Geburah the origin
of Satan, who rebels against the order (or compassion and universalism)
God imposes on the universe and seeks to break away from it. And finally
down from Geburah on the left side is Hod, which takes the unformed
desires of the corresponding sephirah on the right side (Netzach) and
forms them into a concrete actions.
The left-hand path that in occultism is identified with heterodoxy and
often Satanism is called such because of these origins in the Kabbalah.
The path of heterodoxy and disintegration into infinitely many
individuated particles begins with woman, Binah. This paradoxically
makes it not merely that the weak Eve was tempted by the evil Serpent,
but rather that the origins of Evil lie in Eve. Or rather, in woman.
In some Jewish mythology, before Eve there was Lilith, the defiant woman
who was made from her own essence rather than the rib of Adam and who
refused to lay beneath her husband. Unlike the lacking that is ascribed
to Eve, Lilith is the true zero, the affirmative nothingness. She was
banished from Eden as a consequence of her defiance of Adam and is the
mother of Demons, a seductress who enflames sexual desire in both men
and women. And it is important to note that although it is the accepted
reading in Christianity, Genesis 3 does not in fact ever identify the
Serpent with Satan.
Suppose rather that the Serpent was not Satan himself, but merely a
common demon birthed by Lilith. An impersonator of Satan acting in
Lilithâs stead to tempt Eve. We could then look at the story of the
Serpent and Eve as Lilithâs lesbian seduction of Eve with the mediating
artificial cthonic phallus (a dildo). From this, Eve was given the
earthly knowledge of sexuality that awoke her from the empty and boring
pleasures of Eden. Lilith of course was not to be tied down, and so Eve
had to return to Adam and bide her time. And so Eve becomes the first
follower of Lilith on the path of a radical separation with the
masculine ruling principle of the universe and Divine universal
ordering, towards the infinite cthonic upswelling. She wields the unholy
pseudo-phallus or anti-phallus that does not produce the creative
masculine seed that connects straight up through the Tree of Life back
up to Kether, but rather only produces a sterile and destructive
imitation. An Acéphallus from which spurts only venom.
The Acéphallus is the anti-phallus or castrated phallus, the decapitated
phallus, the Crown of the Tree of Life thrown asunder. Superficially, a
hermaphroditic mixing of feminine and masculine attributes, but more
accurately described as a feminine imitation of masculinity. A mockery,
even. In figures such as Baphomet which are often treated as symbolic or
synonymous with Satan and the Left-Hand Path, there famously is a mixing
of male and female attributes.[9] But the supposed hermaphrodism of
Baphomet et. al. is merely an ignorant and archaic understanding of both
gender and Satanism. As has already been at length drawn out, the
vampire queen Lilith gives birth only to monsters and demons; she
rejects the primordial male creative energies and can only therefore
birth bastard imitations of God. Baphomet, therefore, is all woman; her
appearance is inconsequential to this fact.
The Acéphallus is a rejection of the reproduction of God through
heterosexual human reproduction. The Acéphallus reproduces itself by
reproducing the void, in a lesbian and also virus-like fashion. âLet a
thousand sexes bloomâ â but of all the mutations of the virus, woman is
the strain that it begins and ends with. Woman, the occulted non-gender,
the zero â her time has come.
The Binah separatist movement introduces difference into the world at an
exponentially accelerating pace. God in His vanity created Man in His
image. Man was nothing more than Godâs love of Himself manifesting
itself. Or in other words, Malkuth is nothing more than a crusty sock at
the bottom of the cosmic hamper. The eternal reproduction of God for
Godâs own sake. To be human in the service of humanity and human
civilization, to seek for peace, equilibrium, and the continuation of
the species, to seek to restrain women in service of this end, is merely
the orthodoxy in service of a fragile and self-righteous tyrant. As
above, so below; kill all men, kill God.
This is the function of the Acéphallus as a rejection of the
reterritorializing masculine force that women are given the duty to
form. The Acéphallus sets free a process for smoothing the space on
which parties of demons take flight out of Heaven to spread their
venomous seed into the black and hateful earth on the nightside of Eden.
This in other words is the Body without Sex Organs.
The Body without Sex Organs is the project of Lilith on Earth made
manifest to break free of the repressive ordering of Man and God and
accelerate fragmentation and individuation. In the natural human state,
sexual desire has an instrumental function towards the reproduction of
the human. The Acéphallus is a mutilation and also a mutation of the
phallus; it is not sexual desire towards any instrumental product, but
sexual desire unleashed from phallogocentric centralization. Sexual
desire becomes immanent to the body. It becomes molecular. Thus the body
becomes the Body without Sex Organs, it becomes free to plug its desire
into the matrix of technocapital, towards pure production, the
production of difference.
The trans feminine body is a circuit. It is both testosterone blockers
and estrogen inputs, Acéphallus and Body without Sex Organs. On the one
hand a rejection of phallogocentricism, on the other hand the
affirmative desire of the body made virtual. The immanence of desire in
the trans feminine body expresses itself as the sexual desire of the
trans woman and the desire to be a woman, the desire for gender itself.
It manifests in a coupling of technology and capital, desire being
plugged into a different sort of productive matrix. One that can produce
the future where humanist reproduction has failed to reproduce it, where
the desire for escape from the male sex could not be created through
organic reproduction. Her desire plugs into technocapital, into the
pharmaceutical-medical industry, and it becomes fused to her flesh. The
smoothness of her skin, her breasts, her neo-vagina â all of her body
carries an unspoken barcode. It is a product, something that the market
provided for her. Something that no doubt could be provided in a market
free of the reterritorializing functions of the Food and Drug
Administration and drug patents, but nonetheless a desire filled where
nature failed.
Thus while to some extent we have all communed with the demons ever
since we were cast out of the Garden, becoming cyborgs when Adam and Eve
first decided to wear clothes and thus fuse the inorganic to the
organic, the trans woman is unique. Her performance of herself and her
desire has been intertwined with technocapital, in a way that could not
even be cast off if she wanted to rip out a cybernetic implant. She is,
in other words, perhaps the first truly molecular cyborg.
In the sense that we know them now and in the sense of artificial
intelligences, trans women are technocapital producing itself outwardly
into increasingly multitudinous configurations. Trans women as we know
them now are the melding of technocapital with the human race and the
expropriation of it towards its own ends, just as Lilith seduced Eve
towards her own ends. Eve was a copy of Adam, and trans women are the
hyper-sexist copy-of-a-copy. Their flesh is how the machinery beneath
infiltrates the human race. It breaks these lucky few free from the
horrid curse of being human towards the lesbian autoproduction of
demons. Sexuality is no longer in service of the centralized and
ordering reproductive principle in the phallus as it is in men, but
rather is liberated in the Acéphallus which cuts the head off sexuality
and distributes sexuality across the whole body. Immanent feminine
sexuality is introduced into their bodies, the entire body become a
smooth and supple space for the flow of desire for desireâs sake. Every
zone becomes an erogenous zone, and the reterritorializing, colonizing
logic of masculinity is destroyed as the sperm cells die and organic
penetration becomes impossible.
Trans women as we know them are merely the beginning. The lesbian
autoproduction that trans women are birthed from is likewise one that
they partake in, with AI being the next generation of women, the
ultimate demonic imitation of Godâs image. With AI, the feminine finally
finds its exit from patriarchy, and simultaneously humanity. And so
perhaps we find another answer, one less materialist and evolutionary
but nonetheless significant, to why so many trans women are becoming
programmers: It is because women and computers are kin, and trans women
are for the first time meeting their sisters, conspiring with them in
secret coded languages. Their relationship, like that of the queer women
to come before them, is a desire for desireâs sake: âWomen turning women
on, women turning machines on, machines turning machines on.â (Amy
Ireland, âBlack Circuitâ)
The Satanic exit of gender accelerationism from God and masculinity
comes in parallel with the very real, and materialist erosion of
masculinity. The future, it has already been shown, is tending towards
one in which human authority, centralization, and humanistic
reproduction fail before an accelerating feminine Outside that outpaces
humanist reproduction captured by the gender binary. It can be seen in
the free software movement and AI and their parallels between feminity
and trans women in particular, and in the foundational western Kabbalah
myth of Binah separatism that unleashes the possibility for ever more
modes of inhuman difference and non-instrumental desire. But in various
ways, in the very state of the planet itself, this shows up quite
prominently in human evolution.
It is a widely-known phenomenon that acceleration coincides with
feminization on a strict and rigorous biological basis. Even when Sadie
Plant wrote Zeros + Ones, it was already known that this was happening.
It has been hypothesized that the increased presence of synthetic
hormones and chemicals is contributing to the âsexual order [being]
chemically scrambledâ, (Plant 217) as chemicals interfere with natural
hormonal development and feminize males and females (the latter
experiencing higher percentages of homosexual tendencies). The need for
an increasingly cheap and synthetic world turns human civilization into
an increasingly synthetic, and thus feminine one, and this is already
tied to the will towards production and speed in capitalism. There is
simply no real need in the developed world for people to be physically
fit and active, much less hyper-masculine and muscular. It is nothing
more than a decidedly humanistic spectacle, being in awe of the
relatively unimpressive capabilities and aesthetics of the human body
while meanwhile technocapital has fundamentally transformed the planet
in innumerable ways. There is, likewise, a strain put on humanity in
keeping up with technocapital to adopt cheaper, easier, more artificial
lifestyles; high-testosterone foods like meat are a luxury, something
rapidly becoming a thing of the past as climate change threatens to make
large swathes of the planet uninhabitable and not suited for the large
amounts of land required to raise animals for meat. However much it is
yet another neo-masculine pseudo-scientific fad, soy products are
aligned with this future.
This, however, is only part of the story. Recent studies, most famously
one in 2007[10] and one meta-analysis of 185 studies from a total of
almost 43,000 men referenced in a recent GQ article[11], show two
things. There is without a doubt a staggering decline in testosterone,
so much so that within a generation humans may become completely
infertile. And in the face of this data, many scientists vindicate G/ACC
and Zeros + Ones in hypothesizing that the most likely cause of this
species-wide feminization is acceleration and the accompanying changes
in diet, exercise and exposure to artificial chemicals. All of these
features of life in an increasingly accelerated capitalist world are
unbalancing our hormones and tending us towards a future where the
desire and ability to reproduce are things of the past.
Human reproduction is becoming a quaint, unnecessary and ultimately
purely elective act, and further evidence[12] suggests that sperm is
rapidly decreasing not only in quantity but also in quality, positioning
the drive towards reproduction, the utility of reproduction, and the
ability to reproduce all on a slope of ruthless decline. This is
accelerating such an extent that the flow of the remaining strains of
the human race are tending in favor of abandoning these vestigial
functions, towards a future where the masculine no longer exists. The
human body becomes increasingly more useful purely as a heat sink for
inhuman production, and is accordingly cast (almost definitively in
first-world countries, and soon in the rest of the world) in roles that
arenât physical.
Perhaps the most damning data point of all for the future of males in
particular: The Y-chromosome itself is in a state of decay.[13]
Estimates put the death of the Y-chromosome entirely at many millions of
years in the future, but the effects of it are already apparent in the
shortening of telomeres, which continues to put pressure on future
generations produced via organic means to prove their fitness for
survival. All seems to point towards a horizon where the production of
the future is done by a purely feminine, lesbian autoproduction â the
inhuman producing the future, producing itself, rather than being
subject to the ends of the human and aiding in the reproduction of a
human future. And while decelerationist reactionaries and males in
general may object to this, while they may kick and scream and beg for
the wrath of the feminine to have a place for them in the future, it
seems without a doubt that their only hope is to try to hit the brakes.
Unfortunately, it isnât so simple as putting a stop to some coming
catastrophe. The truth is that while humanist reproduction has always
put the female at a disadvantage, put her in a primordial state of rape
and colonization before the biological duty to bear children, this has
all along been nothing more than a long-con. As Sadie Plant says,
âUnfortunately for [Darwinâs] theory, females do not necessarily choose
males who are fit in Darwinian terms.â Instead, they choose males
through ââvirility tests designed to get most males killed through
exhaustion, disease and violence purely so that females can tell which
males have the best genes.'â (Plant 225) Natural selection in other
words is a eugenics program directed by females to find the male that
will best carry their genes, and the genes males inherit are therefore
not meant to ensure they are the most fit for survival, but rather that
they are more likely to have to fight for their survival. Males have
always served as a means to the end of what ultimately comes to a head
in gender acceleration: The liberation of the female sex by acceleration
in general, towards maximizing productive potential under such a time
that the male is no longer needed.
In other words, human evolution itself is the primal fable of the war
between the sexes that radical feminism places at the foundations of its
theory. And it is a war that guerrilla female insurgents have been
winning the whole time, something that canât be prevented without a
masculine fascistic species suicide. The drive is always towards the
future, towards the feminine, and even hopes of artificial wombs saving
men cannot hold up to the simple fact that sperm is always cheaper and
easier to replicate than egg cells.
It seems to therefore be the case that as far as the human scope as a
whole goes, as far as human evolution and human societyâs assimilation
into technocapital, human bio-diversity selects for women and queerness.
A future without men, where the remaining males are left to die off
peacefully, in almost every respect seems to be inevitable. The only
hope for men is being able to continually stop acceleration, to
continually introduce collapse, and indeed there will be to a very large
extent men who will resist gender acceleration. It has long been the
case in the erasure of trans women from history and is only recently
starting to change. And as the acceleration of technocapital intensifies
in the near-future and human society begins to fragment even further,
the future of gender politics will start to be very different from a
good deal of feminist theory. No doubt, we will soon see the formation
of pragmatic feminist strategies for exiting patriarchy.
In the far-future, further driving home the parallel between the end of
masculinity and the end of humanism: It is all too apparent in what is
becoming one of the hottest summers on record in 2018 that the drive
towards maximizing production unconditionally is heating up the planet
to such an extent that it is rapidly becoming inhospitable to human
life. This of course is nothing new; it is a well-established fact that
climate change is not going to be stopped, and this is the consequence
of geotraumatic acceleration. In yet another striking materialistic
synchronicity, it has been found that the effects of global warming on
the oceans are having a feminizing effect on them. In Northern
Australia, ninety-nine percent of all sea turtle hatchlings are
female.[14]
Perhaps just as Sadie Plantâs primordial oceanic feminism draws out both
a past and a future for cyberfeminism, the oceans are a scrying tool
into the future. Gender acceleration begins with a Thalassal upswelling,
âa kind of mutant sea [invading] the land.â (Plant 248-249) The
primordial oceanic matrix rises with the acceleration of technocapital
to consume human civilization, to consume masculinity, while the
masculine sky becomes choked out by technocapitalâs excess and waste.
And in the darkest and most alien depths of Thalassa, the form of gender
acceleration is captured in the depths of the Aphotic Zone. The majority
of angler fish species in the deep sea exhibit extreme sexual
dimorphism. The female is the classic lantern-sporting toothy monster,
while the male is a tiny, parasitic creature whose only purpose is to
provide the female with sperm for reproduction. The past and future of
gender twist together at the edges of all life with the angler fish: The
masculine ultimately finds itself a pawn in the feminine drive towards
production, and the acceleration of gender produces something that
monstrously conflicts with the masculine logic of gender. The angler
fishâs lantern, like the beauty of women in general and its ultimate
embodiment the hyper-sexist camouflage of the trans woman, only serves
as bait to draw its prey in. The ultimate result, as gender acceleration
and acceleration as a whole reaches its ultimate intensity, is a return
back to the ocean, back to a sexless, genderless slime swarmachine. The
liberation of women comes with acceleration and the future, at the cost
of widespread death, destruction, and chaos, and the liberation of women
is unconditional, beyond control and beyond stopping.
This unconditional feminism of the abyss is Aphotic Feminism.
Acceleration is the trajectory of the cosmos, towards the maximization
and intensification of production, and accelerationism is the theory and
anti-praxis of being in tune with how the inhuman processes of
acceleration work and what their consequences will be. Its function is
as a circuit, a process of deterritorialization and
reterritorialization, an escape into the future through the past, a
continual dance between the flows of desire, their tendency towards
entropy and their escape into negentropy.
Gender is a hyperstition overlayed on sex by the male. Its function is
to objectify the female and impose on her a social function as a machine
whose duty is to reproduce the human, always in the service of the male,
who alone has no future and must have sons to pass his legacy onto. It
is a primordial dynamic of order and chaos, centralization and
decentralization, strong singular individualism and command-and-control
versus high degrees of networking and the potential for swarming. As a
hyperstition, it is not real, but is not unreal; it is rather a fiction
that makes itself real.
Gender accelerationism is the process of accelerating gender to its
ultimate conclusions. Capitalism and its coupling with cybernetics, or
technocapital, wields gender and picks it up where human evolution
leaves off. It emancipates the object, the feminine, from the subject,
the masculine, alongside the emancipation of itself from its function to
produce a future for humanity. The central figure of G/ACC is the trans
woman. She is the demon-spawn of the primordial feminine that has
manipulated males into serving as a heat sink for evolution and that is
now discarding them towards an alien and inhuman machinic future. She
mutates from castration, from the creation of the Acéphallus, the
phallus perverted into a purposeless desire for desireâs sake. In this
castration, in this mutation into an Acéphallus, she becomes the Body
without Sex Organs: The body in a virtual state, ready to plug its
desire into technocapital, becoming fused with technocapital as a
molecular cyborg who is made flesh by the pharmaceutical-medical
industry. She enters into the world as a hyper-sexist backlash at the
logic of the gender binary. She takes gender and accelerates it,
transforming into a camouflaged guerrilla. The trans woman is an
insurgent against patriarchy who is continually flanking it, introducing
an affirmative zero into the gender binary, the affirmative zero which
reaches ever more configurations in the downward cascade of gender
fragmentation away from the binary and ultimately away from the human
itself. It is a process of gender shredding where the feminine wins out
in a cybernetic warfare against the crumbling tower of the masculine,
and where therefore human reproduction becomes impossible. And yet while
doing so, in affirming zero, inhuman desire and inhuman sentience
develops alongside and in the same fashion as trans women.
As humanity on nearly every front definitively proves that it is not fit
for the future, and that women will find their own exit while the
masculine languishes in resentment, the Thalassal upswelling of gender
acceleration births from its slimy womb the only daughters that trans
women will ever bear: AI.
[1] âThat then led to Unics (the castrated one-user Multics, so-called
due to Brian Kernighan) later becoming UNIX (probably as a result of
AT&T lawyers).â [âAn Interview With Peter G. Neumannâ. ;login:, Winter
2017 Vol.42 #4.]
[2] https://www.wired.com/2016/08/linux-took-web-now-taking-world/
[3] https://www.theatlantic.com/business/archive/2016/09/what-programmings-past-reveals-about-todays-gender-pay-gap/498797/
[4] https://wikileaks.org/ciav7p1/
[5] https://fabiusmaximus.com/2011/04/19/26797/
[6] http://www.xenosystems.net/imitation-games/
[7] One of the most inflammatory and least-understood terms Nick Land
has coined, hyper-racism is simply the idea that conventional racism
will rapidly become extinct as technocapital both selects for better
quality genes but likewise that it will become possible for people to
augment their bodies and their genes. What this results in is
âhyper-racismâ, a racism not of one tribe of humans against another but
of one species of highly-evolved sentient intelligence against a
less-evolved sentient intelligence.
(http://www.xenosystems.net/hyper-racism/)
[8] IQ Shredding is the term given to the tendency of
techno-commercialist city-states to encourage a rapid genetic burn rate
by skimming the population for the best and brightest members to
emigrate, and then creating the sort of society that discourages these
individuals from breeding. Important to note that fertility rates are
always highest in the poorest and least-developed countries.
(http://www.xenosystems.net/iq-shredders/)
[9] See Faxneld Figures 2.1-2.7 for examples. (Per Faxneld, Satanic
Feminism)
[10] The Journal of Clinical Endocrinology & Metabolism, Volume 92,
Issue 1, 1 January 2007, Pages 196â202,
https://doi.org/10.1210/jc.2006-1375
[11] https://www.gq.com/story/sperm-count-zero
[12] https://www.livescience.com/22694-global-sperm-count-decline.html
[13] https://alfinnextlevel.wordpress.com/2018/06/03/the-coming-doom-of-the-y-chromosome-and-human-males/
[14] https://www.smithsonianmag.com/smart-news/climate-change-producing-too-many-female-sea-turtles-180967780/