Shemales An Appreciation
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Shemales: An Appreciation free porn video
Androgyne, futari, girly man, he-she, intersexed, hermaphrodite, kathoey,
ladyboy, newhalf, shemale, tranny, transgender, transsexual--there are
lots of names for chicks with dicks--maybe too many. As whenever such a
case presents itself, it is helpful--no, mandatory--that one define one's
terms. As used in this essay, "shemale" is reserved for pre-operative
transsexuals who have decided that breasts have made them womanly enough
and that they will forego sex-reassignment surgery, opting to retain
their male genitals. These divine beings, neither fully male nor fully
female, it may be argued, are the sexiest creatures in the universe. For
those who believe so, a word of explanation seems to be warranted, since
a sexual attraction to shemales which is more immediate, intense, and
enduring than sexual attraction to either of the traditional two sexes is
unusual, if increasing.
What is so attractive about chicks with dicks?
Obviously, the incongruity of a feminine appearance, facially,
physically, emotionally, and otherwise, coupled with male genitals, is
marvelous, even astonishing. Therefore, it is noticeable in a world in
which fewer and fewer persons, places, and things have presence. In a
world in which people, like objects, are more and more ignored and are
becoming, therefore, increasingly invisible, shemales definitely get
one's attention.
However, the astonishment that one feels could change to disgust as
quickly as it can transform into appreciation. In fact, it seems that
more men than not are appalled by shemales than are admiring of them. If
shemales are reckoned to represent a third sex, it is apparent that not
all men (or women) want a third sex. Many people, after all, prefer the
status quo.
Shemales suggest that men, in mimicking women, can be all that beautiful
women are characterized as being: empathetic, gentle, lovely, sensitive,
sympathetic tender, and so on. In other words, they suggest that, in
every man, there's a beautiful woman waiting to get out (or to "out"
herself). From a psychological point of view, shemales imply that a
bisexual theory of human personality is correct: there is a female
component to masculinity, just as there is a masculine dimension to
femininity. Sex and gender are not the neat polar opposites that
unsophisticated analysts of human nature and observers of human behavior
perceive and believe. There is more complexity to human existence than a
set of genitals or secondary sexual characteristics alone suggest, and,
as a rule, people tend to prefer the simple to the complex, the black or
white to the gray. Men want men to be men and women to be women, and
women want women to be women and men to be men. That way, things are
straightforward, and there is no room for confusion concerning actions,
attitudes, beliefs, feelings, personal identity, social expectations,
roles, and a thousand other areas related to individual and collective
existence and behavior. Life is hard enough when the rules are clear.
Shemales threaten the definitions, understandings, and riles that not
only regulate behavior but also allow meaning.
Why, then, the question persists, do some people (mostly men, it seems)
find shemales irresistibly attractive and preferable, even, to females?
There's more to them than meets the eye--initially, at least. They are a
"surprise," some say. They represent the "best of both worlds," others
declare. They are not women. They are apparent women. They are the sort
of "women" whom men prefer who do not want real women, who want only men
who look like women. However, these men do not want to admit that they
prefer men to women. They do not want to admit, even to themselves, that
they are homosexual, because, to them, such an admission, means that they
are less than men themselves and presents them with the emotional and
psychological quandary of both loving and rejecting their own
masculinity, of feeling ambivalent about who and what they are. When the
object of one's desire has long hair; a beautiful face; wears makeup and
feminine attire; has round, womanly buttocks; has shaved legs, and is
equipped with breasts, it is easier to accept the male genitals. One can
rationalize his attraction to the shemale by telling himself that this
beautiful, feminine creature is not a man. The shemale may also not be a
woman, either, exactly, but, just as clearly, "she" is not a man--at
least, not fully. She is a he-she, a shemale, a third sex that is both
male and female and, yet, paradoxically, at the same time, neither, male
nor female.
Despite this paradox, which would have it both ways, men want to think of
shemales as women, not as men. Therefore, such creatures are regarded as
chicks with dicks rather than as dudes with boobs.
Ultimately, shemales are denials of femininity. They cannot conceive.
They cannot bear children. They cannot become mothers or, legally, wives.
They are, at most, companions--playmates rather than helpmates--built for
fun, not family; for sex, not responsibility. Their fists, their mouths,
or their rectums are surrogate vaginas, and, if they play the manly role,
their semen cannot inseminate. Furthermore, in dating a shemale, a man
need not explore the feminine within a woman or within himself, for he is
not dating a true woman, but a substitute, a "shemale" rather than a
female. His woman is a man-made woman. As such, she is a guarantor of
sterility, and a promise against the moral and legal responsibilities
that claim a father. For an actual woman, despite proper use of the Pill,
there is always the chance, however slight, that she could become
pregnant; with a shemale, there is no chance, ever, of pregnancy;
therefore, there is no chance, ever, of fatherhood and its attendant
responsibilities. There's just the fun and adventure of sex with a look-
alike woman. The best of both worlds is not only the inclusion of both
breasts and male genitals in the same medically and technologically
revised anatomy, but it is also the denial of the biological purpose of
womanhood altogether, which is verified and confirmed again and again
every time that the penis enters the fist, mouth, or rectum instead of a
vagina and the penetrated person's own penis, whether flaccid or erect,
dangles or stands idle and superfluous.
If one rejects the biological purpose of the female, a shemale--a man
transformed into an imitation of a woman--can be fun and sexy, because
then it's only the sex that counts. Shemales are a part of America's love
affair with what has been called the "culture of death" or the "death
culture." As such, they are as sexy as the forbidden fruit that tempted
Adam in the Garden of Eden. They second-guess God or nature, as it were,
suggesting that chicks with dicks may be an equally good, if not better,
partner with whom men can establish and maintain personal, social, and
sexual relationships--one that does not and cannot involve reproduction.
As such, the pursuit of the shemale, rather than of the female, defies
the divine injunction that demands that men "be fruitful and multiply"
and the very reproductive basis itself for male-female (rather than male-
shemale) relationships.
Despite appearances to the contrary, a shemale is not a female. She is a
contradiction, an embodiment of ambivalence and ambiguity. Ostensibly an
alternative third sex that, in merging sex and gender, transcends both,
she is, as a so-called chick with a dick (and without a cunt), ultimately
a denial and a rejection of womanhood. Therein lies her mystique, her
charisma, and her attraction for those who admire her and rejoice in her
charms.
Similarities may be overlooked, but differences demand explanation. In a
patriarchal society, wherein men rule, it is men who must explain women,
not women who must explain men, and, since men regard themselves as
normative, women are considered to be aberrational. In the Western
world, until about 100 years ago, women were explained as inferior,
weaker versions of men?as pale imitations, as it were, of their betters,
or, as Sigmund Freud would have it, as castrated males possessed of
"penis envy."
It has been said that it is the winners, not the losers, of military
campaigns who write their nation's history. Likewise, it is the ruler,
not the ruled, who defines (or assigns) the meanings and values of
persons, places, and things in their societies. It hardly needs to be
mentioned that, in defining such meanings and values, those who do so do
so according to their own purposes. Men have defined women as providers
of pleasure, as domestic servants, and as bodies upon whom they may beget
children?usually, in this order. To hear men tell it, women have breasts
primarily for men's benefit, as means by which to provide them with
pleasure, and only secondarily to suckle infants. Likewise, women's
vaginas are not for the purpose?at least, not primarily?of incubating
babies, but for the same purpose as the anus, the hands, and the mouth,
which is to say, again, to pleasure men. In the final analysis, to be
female (or, at least, feminine)?and one may be feminine without being a
woman?is to be fucked, as I suggest in my short story "Transformation,"
is to be fucked.
Shemales (by which term, as I use it, I mean "chicks with dicks," that
is, male-to-female transsexuals who, having otherwise completely
feminized themselves, opt to retain their male genitals rather than to
undergo sex-reassignment surgery) offer an opportunity to even more
drastically separate women?or man-made women (the impulse to create the
perfect woman, which is to say a man-made woman, remains as strong, or
stronger, today as it was when it inspired Pygmalion to carve
Galatea)?from her biological, or reproductive, function. By dispensing
with the very possibilities of impregnation, conception, pregnancy, and
childbirth, men, in fashioning for themselves shemales as sexual
playmates, reduce such man-made women purely to the vehicles of their own
pleasure (and, perhaps, domestic service). As I argue in part one of
this series, divorcing females?or, rather, shemales?from procreation has
proven very popular among men, because the impossibility of impregnating
them relieves men of the burdens of fatherhood while, at the same time,
allowing them the pleasures of sex.
Shemales, unable to bear children, offer other pleasures beyond those
which they provide by the use of their anuses, rectums, mouths, penises,
and hands. They are also, even more than women (who, after all, can be
impregnated), vehicles by which, and upon which, men can express the
superiority that they have claimed to have until a century or so ago (and
often continue to claim to have, even if only to themselves). By
relegating shemales to the role of being but providers of sexual pleasure
(and, perhaps, domestic service), men, both symbolically (or socially)
and literally (or sexually) elevate themselves to the superior status
exhibited by their own power and authority in society and the relative
powerlessness and submissiveness of the vanquished "other," the shemale
herself.
In connection with this thought, it is interesting that, despite the
shemale's retention of her male genitals, she is defined as a woman (or a
man-made woman) in accordance with her possession of artificially
acquired secondary sexual characteristics?essentially, besides her
feminine appearance and behavior, her artificial breasts. This
definition of her as female (or, at least, feminine) by her secondary
sexual characteristics is not as odd, actually, as it may first seem,
for, throughout history, whenever a crossing of boundaries has occurred
between the powerful and the powerless, rulers have defined those whom
they regard as hybrids of superiors and inferiors in terms of the
inferior group's attributes. For example, products of sexual liaisons
between whites and blacks are regarded as "mulattos," "high yellows," or
"blacks," but never as whites, just as the offspring of white and Native
American, or Indian, couplings were considered to be "half breeds" or
"Indians," but never whites. The same tendency is discernable in
characterizing shemales as female despite their lack of vaginas and their
possession of penises and testicles. This characterization clearly marks
shemales (like females) as being inferior to males. Again, in a
patriarchal society, men rule, and they determine, consequently, what
meaning and value both they and others shall have. Male is the normative
model; females, genetic and man-made, are aberrations?inferior, weaker
pale imitations of men.
With procreation denied them, shemales are useful to men in another way.
They are vehicles by which men exhibit their strength, power, virility,
dominance, and masculinity, because only one partner may enter the other,
and, of course, in sex, penetration has long signified superiority
because, between male and female partners, it is the male who penetrates
and the inferior, weaker, aberrational female (or shemale) who is
penetrated. To penetrate a person with a penis, even one who has breasts
and is considered to be feminine, if not exactly female, is to deny him
(or "her") the natural use of his own penis as a penetrating,
impregnating organ?in other words, it is not only to feminize him, but
also to neuter, or unman, him. Taking the remnant of a man's masculinity
is a conquest of him by means of a symbolic castration?even when, as a
shemale, he (or "she") is already regarded as feminine. For men who seek
empowerment (or the seal of empowerment), anal sex with a man-made woman
is sexy, indeed.
Women are supposed to be fucked. The very essence of being a woman is to
be fucked, and not only fucked but transformed by being fucked, that is,
to be made pregnant, so that her belly swells with child, and she becomes
a mother (and not any longer merely a lover). The essence of men,
therefore, is to fuck, and, thereby, to deliver the seed by which a woman
is impregnated. This essential difference between men and women remains
even when procreation is seen as alternative and secondary to pleasure as
the purpose of heterosexual sex.
However, this distinction, fundamental as it is, does not apply between
males and shemales, because shemales, lacking vaginas, are not really
women at all; at best, they are wannabe women, or artificial, man-made
women, flesh-and-blood Galateas. Therefore, although heterosexual sex
can end in pregnancy, homosexual sex between a male and a shemale cannot.
Denied the essential attribute of womanhood, a shemale's own womanhood is
repudiated, and she is shown to be "male," and not "she," after all,
appearances to the contrary, which is why, of course, shemales are
grouped among gays. Their sexuality, like their identity, is based upon
pretense, their own and society's, that they are truly women, despite the
technological (chemical and surgical) and the cultural (learned) means of
their supposed transformation into "women." To be a woman, one must be a
woman born, not made. When it comes to the ultimate test of womanhood,
which is the ability to be not merely penetrated, but impregnated,
shemales fail at being female. The pretense breaks down. They can be
feminine, but they cannot be female. Gender, not sex, is allowed to
them.
If, in the final analysis, shemales are not really "chicks with dicks"
but are, rather, "dudes with boobs," their erotic appeal lies, perhaps,
in their willingness to be regarded as women, rather than as men; in
their casting off, so to speak, the mantle of masculinity in favor of the
mantle of femininity; of their voluntary subjugation of themselves to the
power and authority of men who, in a patriarchal society, rule, for, in
doing so, they willingly, of their own accord, accept the meaning and
valuation that are otherwise reserved by men for women. They make of
themselves the very image of womanhood that men define as meaningful and
valuable (to men themselves, at least, if not to women per se). When sex
is more a matter of empowering oneself at the expense of another (as, for
the most part, it is, when procreation is set aside as unimportant or
irrelevant), such a devaluation of oneself is prized by those who seek to
exhibit their power, and such a willingness to become weak and inferior
is, in short, another reason that many men find shemales so damned sexy.
(And, of course, there's neither pregnancy nor menstruation to interrupt
one's pleasure.)
Still, shemale are damned hot for yet another, perhaps more profound,
reason, which I shall take up next.
Cynthia A. Freeland's discussion of the androgynous nature of Victor von
Frankenstein's monster (in The Naked and the Undead: Evil and the Appeal
of Horror), sheds light on my topic, shemales.
Building upon the opposition of supposedly "masculine" and feminine
traits listed below, Freeland argues, quite convincingly, that
Frankenstein's "Creature," despite being described as a male and desiring
that his creator build him a woman of his own is, according to the very
traits themselves, at least as much feminine as masculine:
MALE?FEMALE
Culture?nature
Reason?nature
Mind?body
Master?slave
Reason?matter (physicality)
Rationality?animality (nature)
Human?nature (non-human)
Civilized?primitive (nature)
Production?reproduction (nature)
Self?other
According to Freeland, "the Creature symbolizes animality, primitiveness,
and physicality," whereas the "excessively male" Frankenstein himself
"represents the forces of civilization, rationality, production, and
culture." The Creature is also "other," ostracized as he is from human
camaraderie, whereas the scientist "is part of a happy family and has
prospects of marriage."
Freeland asks, rather pointedly, whether the monster can truly be
regarded as male, adding that it "begins with a good and innocent
nature," which contradicts the idea that it is wild or "primitive," and
is "identified with the feminine in his desire for family and social
bonds" and "may even be a personification of Nature's female power."
Frankenstein himself, on the other hand, is obviously associated with
many of the qualities of masculinity, such as culture, rationality, mind,
mastery, humanity, civilization, production, and selfhood.
Indeed, Freeland declares, "We could even propose that the Creature's
very monstrousness is a result of his gender and moral indeterminacy. He
exhibits a combination of the goods and evils associated with each
gender: a desire for domesticity coupled with an extreme thirst for
knowledge, the raw power of feminine Nature as against the uncaring
violence of men. The slipperiness of the monster's status regarding good
and evil and the uneasy gender affiliations in the novel reflect his
monstrously undecidable, unnatural state between life and death."
Much of what Freeland argues concerning Frankenstein's monster, of
course, can be likewise proclaimed regarding shemales, or "chicks with
dicks" (or, more accurately still, "dudes with boobs"). Shemales are
gender benders and, as such, they contradict the neat categories of
gender and sex that scientists have erected, suggesting, thereby, that
the division of humanity into just two opposing genders and sexes is akin
to the either-or fallacy. The division presents society and the
individuals of which society is composed with the false dilemma of a
false dichotomy.
Men have female hormones, and women have male hormones. None of us is
entirely one sex (or gender) or the other; we are both. When we try to
renounce part of ourselves, we behave irrationally and may suffer a fate
similar to that of Frankenstein, for, as Freeland warns her readers, the
"excessive rationality" of mad scientists like Frankenstein "becomes
effectively irrationality."
The etymology of the word "monster" suggests that dual-sex creatures such
as hermaphrodites, who were considered to be monsters, were regarded as
harbingers of doom. As the Online Etymology Dictionary declares,
"monster" originally referred to "signs or omens of impending evil."
Although not exactly hermaphrodites, shemales are a close modern
equivalent to such "monsters."
In an increasingly secular world, such creatures may no longer seem to
represent warnings of divine wrath, as hermaphrodites once did, but they
do represent a living, breathing rebuke, as it were, to the tendency of
the rational (male) mind to categorize everything according to a system
of binary opposites that explains away more than it explains. As I
observe in "Thank Heaven For Little Girly Boys," shemales, by sporting
both feminine breasts and masculine genitals, confuse everything in the
most delightful ways! This confusion is a needed corrective to the
belief that everyone is either male or female/masculine or feminine, for,
like the euglena, which is neither wholly plant nor wholly animal, the
shemale is neither wholly man nor wholly woman, neither entirely male nor
entirely female.
If males and females ground us (to some extent) in maleness, masculinity,
femaleness, and femininity, shemales, bless their hearts, free us, to
some extent, from these same moorings, letting us understand that our
view of sex and gender is as much invented (or socially constructed) as
it is "natural" and that, therefore, it is not unnatural to consider
oneself a mix of the two genders and sexes. If it is not unnatural to be
both male and female and both masculine and feminine, it is also not
unnatural to be attracted only to men whether one is himself a man or
only to women whether one is herself a woman or to a member of the
"opposite" sex or to both men and women (and, indeed, shemales).
In two previous installments, I considered reasons as to why shemales are
so damned hot. One reason for their erotic appeal, I ventured, is their
freeing of men from the responsibilities of fatherhood. Since shemales,
by nature, cannot be impregnated, men can use them as they please,
without fear that, because of a brief dalliance, they will be called upon
to surrender their freedom for the rest of their lives. There are
hundreds of thousands of shemales in the world, many of whom are as
beautiful as any genetic woman and many more of whom are at least as
attractive as the average woman. They may not have vaginas, but their
anuses are perfectly suitable substitutes. Indeed, they may be superior,
because they are tighter, do not menstruate, and cannot be impregnated.
All they lack is lubricant, which can be supplied, easily enough, through
applied science, or technology, in the form of a tube of anal lube.
Another reason for the popularity of shemales, I suggested, is that they
are similar enough to men (while, at the same time, being different
enough from men) to facilitate free and easy communication between minds
that understand the male (and the masculine) mindset.
Finally, as I argue in this last installment, shemales also free men and
women to be men and women who are both men and women and who can prefer
as sex partners of the same sex, the "opposite" sex, the third sex (if
shemales can be supposed to represent a third sex), or any combination
thereof.
If shemales are not better than females, they're certainly desirable and
suitable substitutes or alternatives to women. Is there any wonder men
and women should not appreciate them? Speaking for myself, I can't find
even one reason.
Miracle
- 01.03.2020
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