Discover more from Polemics
Whitesexuality: The Interracial Female Desire
Petite bourgeois masculinity as the muse
Discussing sexual identity politics, the semantic is framed between the desire, or the “muse,” and the desired. Arousal is the sexual energy required to capture and seek fulfillment with desire. And sex, or the act of penetration, or the one being penetrated, is also an ideological fulfillment. Rearing children is the next step of self-actualization, as the child is the byproduct between desire and fulfillment, which child represents a new identity. The child will grow into an adult, and seek a new sexual identity politic.
Sexual politics are kept quiet for a reason. Common people find it embarrassing to talk about it. Sigmund Freud at least tried to break down this taboo and help humanity understand sexuality in all ideological actions. Unfortunately, in our highly “liberated” post “sexual revolution” society, where sex became a commodity (supposedly), even the most promiscuous females tend to lie or downplay the number of penises they have sucked or been penetrated by, even calling this rape transaction as “healthy” or “normal” among American women.
Every sexual activity is an ideological statement, and like the traumatic effect of rape on the mind, casual sex can bare a burden too. In a liberal culture that downplays sex as a commodity, or as a causal act like taking a piss, it cannot see the significant influence it has on innocent minds to corrupt women and men. Sex is about curating desires, and is a performance between two naked bodies. One is the leader, and the other has to submit as an object to be raped. Such casual wordplay, like “dom” and “sub,” normalize actions of rape and abuse.
The petite bourgeois, or the white middle class, is in extreme denial about sexuality. The assumption is that men can talk about sex, and men have to find out on their own, through trial and error, to successfully “date” a woman, lay her in bed, and eventually marry her. The sequence sounds harmless, but is not the truth, as it is a free-for-all of men hunting women to get what they want. Men must play “game,” or “PUA” against women they desire, and with lying first impressions and money wooed to her unrealistic dreams, hopefully, he can change her mind and make her biologically dependent mind rely on him.
Liberalism invades the consciousness of the individual, and the state has no reasonability if men get with women. “You have to learn everything by yourself.” Or, “It’s your fault you can’t get with a woman!” This logic exacerbated the “incel” movement, of young white men who can’t get with petite bourgeois white women of their class. The assumption lies in the word “involuntary celibate” itself, where sex is supposed to be free and widely available in a post-scarcity society. Happenstance is the curse, and widely available sex is supposed to be given to everyone.
It is correct to say that the decline of the admixture European people in America is a real phenomenon. The class identity of being “white” has enforced this malaise against the people as responsible free-agent liberals. Émile Durkheim predicted that the suicide of the nation begins with unrestrained capitalism, advocating liberalism against the family unit. Nonwhite races, however, are surviving this liberal plague, as they benefit from mixed people that have no stakes in their future. Nonwhites can enjoy the platonic notion of “the good life” even under the most suicidal system ever devised by European-descended people. The goal is for the nonwhite to become white, which has seen success under the neoliberal capitalist system.
Akin to global Christian colonialism, nonwhites are upholding liberal values of egalitarianism and gentrification, where the new “white” race shall become nonwhite by design. Ironic, considering the first white race was made up of a mix of European people, while the next malaise of whiteness will be half-European, and somehow, still upholding the character of the petite bourgeois man.
The focus shouldn’t be on what the petite bourgeois man desires. It is, however, interesting to uncover his true desires under all this post-capitalist mayhem, such as his subconscious hatred against his white women justified through his empirical understanding of what feminism and whiteness have done to European women, but he is too scared to be open about it. Whenever there is a focus on the petite bourgeois man, he is merely having a “fetish,” and his “objectification” is not wanted in a hypocritical liberal society that commodifies everyone, anyway, under capitalism.
But the woman, or the one being desired and seeking subconscious domination, has the right to be open to what type of man can have her. She can change her mind at any whims of her desires. If she likes men with blonde hair for a season, she can reject a date simply because they have brown hair, even though she may be craving brown hair after the rejection. Her desires are uncontrollable and irrational. She never takes reasonability, as a woman, for her actions, believing she is above the law because of her biologically dependent nature, and as the powerful muse that she desires. She is not the one hunting, as she is the supply, constantly irritating the demand as a power move.
However, if the woman were to be open about her preference of dating or being with a white man, it would still met with hostility, unless she could enforce the blind universalism, egalitarianism, and individualism that are needed for liberalism to operate. A man’s desire is crude and like a serial killer after his target. A woman’s desire should be kept unknown. These two cultural censorships enforce the liberal regime. What is unknown among women, however, should be revealed as the truth against the liberal system. It isn’t just an irrational female sexual drive that strives to attain an unreachable wealthy man in a potion of power, but rather, we should understand the female sexual desire and her ideological motives behind it.
It is safe to say that we are under a whitesexual era of female desire. This “whitesexuality” in question, however, is ignored and shunned at all costs as being nothing more than a male muse drive. In particular, the whitesexual in question is a nonwhite woman, who is attracting the demand of a white man. Here, she cannot claim reasonability over her actions, as she pretends to be the innocent princess who wants to be rescued. Her curated desire is based upon her interest in cosmopolitan liberalism, inner-city subcultures, and eccentric music and art, all related to the notion of the creator behind it all, the white man.
The white man thus becomes an Asiansexual, where he desires a culture outside of whiteness, but ironically in the confines of white mannerism, with a tangible and self-identified race, namely being one of many Asian groups. This ideological bias may in turn be centered around the Japanese and their pop culture around anime and video games, but this is a petite bourgeois illusion downplaying the global influence China and Korea have over the failing state of America. Both whites and Asians have both artistic and liberal influences among each other, and thus if whiteness is to continue, the Eurasian identity politic and the BRICS global economy will morph into a new malaise. The current cosmopolitan class is becoming Eurasian, as Whites and Asians are sticking together as a single managerial class that can practice its Eurasian subculture while watching the world burn in ignorance.
The female desire isn’t universal anymore, as it has become interracial. She projects herself as belonging outside whiteness, but she has an arousing desire to become white, and to change whiteness to her liking, which will transform the ethics of “racism” or having a “fetish” into a new normal. Too much focus is on the white man and hatred upon him when the reality is that the nonwhite woman finds his struggle attractive and arousing. She wants to save Saint Sebastian from the arrows penetrating him. She is envious of his punishment and wants to rescue him. The interracial female is not the white woman, as she an advancement after Europe. Her sexuality is complicated, as she does not belong in a white society, yet is a byproduct of whiteness. She wants to turn the world into a new form of whiteness, Eurasianism, that she graces everyone with.
The petite bourgeois man has become her muse. She admires his creativity, his outspokenness, and his originality against everyone else. He can promise her a life of comfort, artistic passion, and open-mindedness that can answer her anxiety and emotional distress. He works on his next electronic music album as he shares his deep knowledge of video games, his intrinsic discussions around philosophy and political science, and how he always wanted to be around a sensitive woman like her. She has security, and he has fulfillment. The whitesexual makes this reality possible.
As artists, we are desired for our existence. Instead of acting upon the desire which we seek, we have to understand how we are desired, before we can desire. The whitesexual approached the white man because she was displaced by everyone else. Her intimate dreams and passions are realized through the genius of the artist, who she is desperately trying to woo over.
Whitesexuality is a subculture, an aesthetic, and an intimate self-actualization of the self. Like gay men who wear colored bandanas to the side of their pants to signal what kinks they are into, the whitesexual has to signal their secret social cues to woo over the cosmopolitan man of their desires. The point is to uncover the Freudian Screen Memories, or “The Uncanny” desires and meaning behind our actions. Sexual identity therefore becomes political.
We should study the interracial female desire and her arousal towards us.