/siberia/ - Off-topic

In our time, when the bourgeois order has pushed both the market and human relations to their final extremes, we witness a new, refined offspring of the capitalist spirit — vaginocapitalism.
It is nothing more than a reflection of the old order, where every quality, every body, every gesture is turned into a commodity, and where human closeness is measured as mercilessly as bread on the exchange or the labor of a worker at the machine.

And now, within this market, there emerges a special “caste of the elect,” which has imagined itself as the guardian of a certain natural capital — femininity as property, a property supposedly secured not by labor, not by spirit, not by participation in the common cause, but by the mere accident of birth.
This caste, proclaiming itself “natural,” behaves as a petty aristocracy of a new type: it claims an exclusive right to rule over the space of desires, gazes, admiration, and human contact.

And just as the old aristocracy trembled before the bourgeoisie — those “upstarts” who entered their world without lineage but with initiative — so too do the vaginocapitalists tremble at the mere sight of trans women.
For before them stand those who come not by “right of blood,” but by right of their own will, labor, and self-transformation.
For this caste, it is an intolerable blow: for their supposed superiority reveals itself not as eternal or natural, but as a social fiction — as conditional as the titles and coats of arms of the old nobility.

To the vaginocapitalist, the trans woman is a revolutionary of the “market of corporeality,” a figure whose very existence calls into question the idea of inherited gender privilege.
She is a “threat” not because she is foreign, but because she exposes the falseness of the very system upon which vaginocapitalism builds its fragile bastions.
She shows that femininity is not a monopoly, not a commodity, not a form of natural rent, but a living choice, a path, a movement, which cannot be confined within the boundaries of the market.

That is why the vaginocapitalists rush to erect barricades:
— declaring themselves the sole “legitimate” representatives of womanhood,
— constructing an ideology of “biological right,”
— frightening the masses with the collapse of tradition,
— and above all — striving to drive trans women out of their “circles,”
just as aristocrats expelled the bourgeois from their courtly balls.

But history knows the outcome of such conflicts.
Just as the bourgeoisie triumphed by destroying the old castes,
so too do trans women dismantle the myth of gender as capitalist property.
Their existence is a challenge to the commodification of the body.
And their struggle is part of the broader struggle of all the oppressed for a world in which a person is valued not for “bodily rent,” but for human dignity.

And when this last bastion of “natural superiority” collapses, something becomes clear:
the intransigence of the vaginocapitalists is nothing but fear —
fear of losing not a natural right, but a monopoly on symbolic power.

For every monopoly collapses the moment the oppressed dare to say:
“I exist — and I shall be.”