Enemy whores of the smiles.

translation by Mark Bowers

Ludditas Sexxxuales


Emma Goldman used to say that the difference between a sex worker and a married woman was that the former sold her body by the hour, while the latter sold it once and forever, for a single price, to just one man. Up until the last 50 or 60 years, it was clear what place the so-called “sexual liberation” occupied.
However, the pharmapornagraphic, third regime of hetero-capitalism, according to Beatriz Preciado quoting Monique Wittig, has succeeded in that the apparatus of appropriation has become less coercive, more subtle, more intricate, more sophisticated, and difficult to untangle. Now, late- stage hetero-capitalism’s new trick is “sexual liberty,” its agents: the liberated woman.
How could someone object to such a laudable phrase without coming off as being opus dei? That question demands skill and talent, and it must be addressed, especially for those, who like this body speaking/ desiring, have been biopolitically assigned the violence called woman. Because, like the old teacher Foucoult already confirmed, to say YES to sex is not to say NO power.
Once, it was clear that the bio-male, who, holding onto the privileges of his sex-political category (which contributes paradoxically to the expense of certain physical potentials that he will never explore, of course, for they would only reaffirm his enslavement to the heterosexual regime) must pay a price, the only possible value in the logic of capital, to enjoy-to put into action-those privileges, either through the maintenance of a lover, or by taking charge of a family, wife and all, and ostensibly its economic wellbeing.
Today, thanks to the apparatus of appropriation called “sexual liberation,” this situation has been liberalized, made more flexible, not by the 3 month work contract, or by the hand of the wage slave in the textile workshop of trafficked people, but by a much more effective means: its success at constructing the desire: “being sexually free.”
Exempt from the obligation to provide sustenance, economic and social support, exempt from creating affinity, kinship ties, free of any responsibility or obligation, whatever subject biopolitically assigned to male privilege will more or less succeed with ease through the liberated woman, in other words, they profit from this key piece of hetero-capitalism’s functioning. This young woman usually believes and affirms that she is free (and that she chooses and desires it), that she chooses with whom she lays or with whom she fucks. We will find her in every kind of orgy, but mostly those that reaffirm the most phallic-centric, hetero-cultural norms; she will be our best friend, always ready to suck that dick in the recital bath, and for nothing more than more penetration, demonstrating to all that she is our occasional or permanent lover for little or nothing in exchange, especially nothing like cold, hard cash. She will not charge for her services, with nothing more than gratitude (thanks to a misunderstood approach of a libertarian fringe) she will raise a cup to every kind of pleasure she will lavish on all her different men: her so-called “friends” with whom she will enter a way of life where they will use and abuse her gifts and talents. There is no point of subjectification, neither for herself nor for those she would change (no idea of community, support, emotional support, connection, networks of mutual aid and coexistence, political friendship) to be constructed within those sex-political practices of dominant and hegemonic desire, even if she occasionally deploys non-hetero-normative practices to put into play. Moreover, given that the epistemological point that encourages and motivates this woman is nothing more than the liberation of a subject, the highest ideal regulator of the myth of this image and of its predominate economic system: hetero-capitalism. Even when they are expressing other sexual practices ( like biomale, anal penetration to give just one example) they do not radically change the subjectivity of the above since no sexual practice of any kind, in and of itself, has the power to change anything (even though it is essential in a mutation of hetero-normative subjectivity.)
These “whores” compete in the labor market in an unfair way: their flesh is dumping, flooding the market from the global economy of late hetero-capitalism onto those of us who resisted putting a price on the parts of our anatomy that the pharmapornographic regime has been responsible for assigning a single category. At the same time, these “whores” do not encourage through their actions an new political way of life between “zee abnormals;” I am referring to the construction of affections and affinities and clans and political allies with other woman-bodies, but also in the wider sense of normalizing the full range of anatomical political incorrectness through other potential body allies.
We, others, the hordes of desire, feminized, controlled, assigned, subjectified, the other whores, the non-liberated woman, we have a price. In other words, we charge, we know the value of our flesh in the market, and we will not offer anything for free except for the relevant gender politics. Hence the urgency to rethink the liberalism of sexual liberation as an enemy concept of sexual dissidence. Emancipating from the emancipation that will not be the way of sexual lavishness that no one becomes orgy, becomes the related minority body mutant wolf pack. But rather to still be in the world like an infinite friend of the smiles of men, always ready to fellate some guy “friend” because “I like him” –he will say that I/ weak soul that Nietzsche spat out with the name of “subject:” our worst internalized enemy, made of meat, our own personal gender micro-fascist. To become other, as has been said ad infinitum. This time around, do it. Evolving outside the categories of woman towards the power of the pack and the collective statement that we will not re-territorialize hetero-capitalism or the highly developed – thanks to our complicity – apparatus of appropriation of our gender (and of so many others), to flee, together, to the river of infinite power.
How? For now, give up, say No, opt out, I prefer not to. And now and forever be wary of any desire expressed by an individual Self in pursuit of a chain ofpersonal pleasure.
For now, that.