Today’s memetic environment is steeped in questions of sex and gender; specifically, the female ones. The protagonism of biopolitics already is a key feature of 21st century culture. It will be even more so as soon as the demographic crisis looming hits, especially if we keep focusing in technical solutions for it. Science and technology have a tendency for creating at least as many new problems as they solve: this is what makes them an accelerationist force. Advances in assisted (artificial?) reproduction will only make sex, and biology in general, increasingly more relevant in the coming years, both in public and in private life (as William Gibson says, “the street finds its own uses for things“.
Christianity has often been condemned by feminism as a force inimical to women. Specifically, Roman Catholicism is seen as a particularly oppressive religion, a fact evidenced by its doctrinal opposition to abortion, the pill, and gender ideology. It is interesting to note, however, that Christianity has also suffered strong criticism for its feminine nature, a point made both from the so-called “Left” and the “Right”.
In the late 19th and early 20th century, various proposals to allow women’s suffrage were introduced in Spanish politics. First, a Conservative Party motion in 1877 (restricted to widows and heads of the household); later in 1907 and 1918, both times by Conservative Party congressmen and with the propagandistic support of the Church. Conservative dictator General Primo de Rivera finally made women’s entrance into political and public life a reality in 1924. All of this was of course not unmotivated: women were notoriously more religious and prone to Conservative tendencies, or so was believed. The Leftist and most Progressive factions, consequently, were opposed to women voting because of the perceived clout the Church had over the female mind.
According to American author Leon J. Podles, the Church does indeed belong to an anti-masculine bloc. In his book “The Church Impotent: the Feminization of Christianity”, he presents the anti-Catholic violence present in successive Spanish revolutions as a rebellion of males against a matriarchal force. The often abject brutality of these revolutions, in which nuns and priests were raped, lynched, or both, was not based on religious or political issues. On the contrary, they were manifestations of masculine rage, a display of macho fury against effeminate clergymen and their castrating influence over women, cast through words whispered accross the confessional’s grid.
The derisive term “cuckservative”, which was so prevalent in alt-right circles a few years ago, seems to respond to this same perception of a link between Conservatism and anti-masculinity. The related and far less prevalent term “Cucktianity” specifically pointed in the Church’s direction, criticizing Christianity as an enemy of males in general and white men in particular. Christianity is interpreted as a vehicle for matriarchal social impulses, of which multiculturalism is only a particularly pernicious one.
The prefix “cuck” is a reference to the word “cuckold”, the husband of an adulterous wife who invests his resources in raising somebody else’s offspring. In different contexts, males are seen as being cuckolded figuratively (and sometimes literally) by the Church, the Welfare State, immigrant minorities… Adding insult to injury, porn streaming platforms, through opaque algorithms, seem to be pushing cuckoldry into the mainstream as a socially acceptable fetish, a fact interpreted as just another humiliation campaign by the Globalist propaganda machine.
In any case, the “Church impotent” meme seems to be a rapidly-replicating isolate of Evolian ideas, themselves a bastardized variety of Nietzsche’s. It is a memetic strain optimized for insertion in the mind of young males thirsting for rites of passage, adventure and rebellion; in other words, normal young males. That this meme is shared by 2010s American alt-righters and 1930s Spanish Reds suggests the evolutionary link between both cultural memeplexes.
This article is part of a series. You can find the following installment here.