Global Sexual Revolution and Gender Ideology. An Enlightening Book

Global Sexual Revolution and Gender Ideology. An Enlightening Book

Gabriele Kuby, The Global Sexual Revolution. Destruction of Freedom in the Name of Freedom, preface by Robert Spaemann, Fe-medienverlag, Kiblegg 2010, pp. 453.

Gabriele Kuby is a German sociologist and publicist as well as one of the most renowned authorities on criticizing the today’s Western relativism. For example, it is thanks to her that the Federal Minister for the Family, Ursula von der Leyen was forced to remove from circulation the sex education book Body, Love and Playing Doctor, which amongst other aberrations encouraged parents to engage in sexually orientated games with their children.

The Global Sexual Revolution has the same subject as two of her previous publications: Gender Revolution (2006) and Nationalization of Education. On the Way Becoming New Men (2007). As the title of this latest publication states, we face a worldwide revolution, which, as the subtitle indicates ( Destruction of Freedom in the Name of Freedom) claims to radically change people and society by levering on a will of power, of a clearly Nietzschean inspiration. It is from this interpretative key that Kuby tells the history, the methods and the consequences of a powerful global agenda which seeks to modify the constitutions of countries, educational institutions and social norms of people with one unique aim: the construction of a global society where people are completely (or almost) manipulated.

A reader might think that it is the usual book about plots and intrigues but it is sufficient to see the quantity of documents analysed, the facts and statistics gathered to understand that this a book which has been objectively and rigorously written. Despite the vast quantity of information material, the reading of the book is far from being boring and each page is filled with suspense and startling revelations. The reader is informed about the backstage, the means, and the intricate web of government organisations and non-governmental organisations involved in this global agenda. In the first part of the book (chapters 1-4), Kuby briefly describes the historical framework of today’s sexual revolution: the French Revolution as the beginning of the fight for equality and the feminist movement in 1968 as the preliminary stage towards gender ideology. According to this movement, Humanity is no longer made up of men and women but of a mass of equals which have the right to construct their own sexual identity. In other words, gender theory recognises not two sexual identities but many gender identities: lesbian, gay, bi-sexual and transsexual men and women. The author states that the connection between the 1968 movement and ideology of gender is Malthusianism, i.e. the attempt to diminish the world population, above all the poor in the Western world and in developing countries. The author quotes numerous renowned writers such as Magret Sanger, Alexandra Kollonti, Wilhelm Reich, Eddie Bernays, Simone de Beauvoir, John Money, Judith Butler and others who support this point of view. The global impulse of sexual revolution does not proceed solely by ideas but also through conferences organised by The United Nations (Peking, Cairo, etc.) who deconstruct human rights, deregulate norms of sexuality and the family. And as a consequence, various slogans have reached the four corners of the world such as abortion is a woman’s right, “gender” should not be imposed but a choice. In spite of the past centuries, the methods of the global sexual revolution are the same as those used by the old French Revolution: the use of terror. Today, however, the guillotine is not used to cut off the opponents’ heads but simply their jobs, academic or political careers.

In the second part of the book (chapters 5-10), Kuby continues her analysis of organisms and documents, which try to introduce gender theory. One of these is the 29 principles of Yogyakarta (on the Application of International Human Rights Law in Relation to Sexual Orientation and Gender Identity) which were formulated in 2007 by a group of “human rights experts” without any authorisation or legitimacy in a private meeting in the town of Yogyakarta. In March of the same year, these principles were presented to the United Nations Human Rights Council in Geneva. The media gave the impression it was an official document when it was nothing of the sort. From this, the European Union accepted immediately these principles and sought to implement them in various institutions, hospitals and tribunal courts, etc… and in nurseries and schools. Kuby explains that the reason for this lies in the attempt to destroy the values that the family is based on and in order to do this, it is necessary to mine the heterosexual union (an immense task to fulfil when the majority of adults are heterosexual). Children and adolescents, on the other hand, are easily influenced and we can imagine the consequences if the ministry of family policies shares the same ideology. In a hyper-sexualised society, children are sexualised by the entertainment industry, the media and compulsory sex education programs. The latter is used to mine parental authority. Children are sexualised through games, stories and plays in schools and nursery playgrounds. Children are exposed and encouraged to engage in deviant sexual practice and as such their personality can have irreversible changes. In this way, children’s innocence is taken away from them. By implementing gender mainstreaming, “language is corrupted in the service of political mass manipulation”. Pornography too plays a decisive role in corrupting the values of the family today. Not surprisingly, Kuby defines them as the new global sore of society. Through the creation of neologisms like “gender” and substituting words like parent A (father) and parent B (mother) is simply a way to corrupt words and give them the origins to “new realities”. As – ideologists of each era have always thought- “it is not the truth which makes us free, but freedom which makes the truth”.

In the last part of the book (chapters 11-15), Kuby analyses the arms which a totalitarian agenda uses to fight its rebels: intolerance and discrimination. As the author explains there is a paradox (see subtitle of book), i.e. the idea of taking away freedom in the name of freedom. In order to fight against this ideology which makes sex an instrument to impose a new anthropological conception, the author strongly advises the reader to look deep and hard into themselves, to their conscience to seek the “true, faithful, life-giving love…….for it is a battle for the dignity of man, the family and our children”. In other words, Kuby’s antidote to gender ideology is to educate about love and not about sexuality.

As Spaemann writes in the preface, Kuby has to be thanked for having the courage to speak up against this new ideology by offering an illuminating essay that reveals the importance of linguistic, pedagogical and academic changes which, at first sight, seem to be only a little bizarre. What in actual fact we find out is that there are many governments, parties, organisations, groups and associations which are all involved in the construction of a new humanity.

I think that this book deserves to be translated in various languages and would like to make two suggestions to the author. The first point is to review the last chapters to give a better form to the ideas in order to avoid repeating them. The second point is to give a better definition of the two types of feminism: those who fought for and continue to fight for the recognition of political and social rights of women, i.e. the equality of woman as a person, and the other more radical type which imitates the degenerated masculine sexuality for which sex is simply for sexual pleasure without responsibility or consequence. In this way, I think it would make clear what constitutes to be the feminine genius: the act of self-giving; the assertion of which is far from being an obstacle to love but rather its premise.

(*) Professor of Philosophical Anthropology at the Pontifical University of the Holy Cross (Rome)