Vaginal
 discharge (i.e. WAP) is produced the most right before and during 
ovulation. This is the evolutionary trick to make it easier to get 
pregnant. Peter Klevius trick is (when needed) spit. However, although 
Peter Klevius since his early teens has been extremely sensitive to 
heterosexual attraction (i.e. extremely fit and healthy) this 
sensitivity has never made him vulnerable for female seduction, because 
unlike many other men (especially many muslim men) Peter Klevius 
de-couples a woman's ass from her brain - only to recouple them when the
 woman so wants.  
Cardi B & Megan Thee Stallion: Beat it up, nigga, catch a charge
Look, I need a hard hitter, need a deep stroker
Need a Henny drinker, need a weed smoker
Not a garter snake,
I need a king cobra
With a hook in it, hope it lean over
'fore I have a nigga runnin' me (Pow, pow, pow)
Cardi B & Megan Thee Stallion: I could make ya bust before I ever meet ya
If it don't hang, then he can't bang
You can't hurt my feelings, but I like pain
If he fuck me and ask "Whose is it?"
When I ride the dick, I'ma spell my name, ah
I don't cook, I don't clean
But let me tell you how I got this ring (Ayy, ayy)
Put him on his knees, give him somethin' to believe in
Never lost a fight, but I'm lookin' for a beatin' (Ah)
In the food chain, I'm the one that eat ya
If he ate my ass, he's a bottom-feeder
Cardi B & Megan Thee Stallion: Talk your shit, bite your lip (Yeah)
Ask for a car while you ride that dick (While you ride that dick)
You really ain't never gotta fuck him for a thang (Yeah)
He already made his mind up 'fore he came (Ayy, ah)
Cardi B & Megan Thee Stallion: He got some money, then that's where I'm headed
Pussy A1 just like his credit
Cardi B & Megan Thee Stallion: He bought a phone just for pictures of this wet-ass pussy (Click, click, click)
Pay my tuition just to kiss me on this wet-ass pussy
Cardi B & Megan Thee Stallion: Make it cream, make me scream
Peter
 Klevius: Talking about eating the whole cake! Btw, for Peter Klevius 
it's easy to either shorten or prolong the act (many ladies out there 
would agree because he has always asked) - however, to syncrinize it 
doesn't usually come (sorry for the cheap pun) naturally cause there are
 two completely different machineries involved.  
What is the difference between a "Tomboy" and gender dysphoria? Klevius answer: Sex segregation.
Human Rights rather than religion (Klevius drawing from 1979 - used in many exhibitions back then).
Klevius vocabulary for those poor souls who haven't followed his previous tutorials (shame on you):Sex is biology (male, female or in rare, and for this analysis irrelevant, instances hermaphrodites).
Gender is ever-changing extremely varied cultural expectations, norms or even laws (e.g. sharia) based on biological sex.
Sex segregation
 doesn't mean having women and men competing in different groups in 
sports because of biological differences (no more than e.g. weight 
groups). What it means is a biologically unfounded cultural prejudice 
based on biological sex.
Heterosexual attraction is the 
only relevant way of distinguishing between women and men. Why? Because 
every other distinction is cultural - and giving birth to a child has 
nothing to do with men. However, heterosexual attraction only affects 
some women (usually younger ones) and only monumentarily. Moreover, 
because heterosexual attraction only exists in males (as a built in 
address for sperm delivery) but directs towards, and affecting, females,
 it can't define some imagined "totality" of femininity/masculinity. And
 perhaps most importantly, unlike what Tertullian thought some 1,800 
years ago, the Western world has actually proved (as had so called 
"primitive" societies long before - see Klevius 1992) that women showing
 their bodies in public isn't "a sport of nature" (see Klevius PhD 
thesis - extracts available on this blog, see e.g. below). Men can 
actually live with it without becoming rapists or necrophiliacs (a term 
Klevius has introduced to describe male sexing - e.g. up-skirting - of 
women who aren't even aware of it or interested in being the target of 
"the male gaze"). 
Dear reader. Klevius, the world's foremost 
expert (sad isn't it) on sex segregation, challenges you to find any 
logically inevitable relational sex difference between men and women, 
except heterosexual attraction. Monotheist religions are founded on it 
but have used its reproductive consequences for cultural self 
reproduction. This in turn explains why all monotheisms in general and 
islam in particular have problems with the anti-fascist, anti-racist and
 ant-sexist 1948 Universal Human Rights declaration which gives equal 
rights to all - without exceptions for sex. 
Two female 
"Tomboys" are given different diagnosis although nothing is wrong with 
any of them. Why? Because of desperate sex segregation (see e.g. Klevius
 Warning for Feminism 1998).
A (female sex) is a "Tomboy". Boys and girls like her. She also 
enjoys her heterosexual attraction (i.e. biological femininity) but on 
her own terms.
B (female sex) is also a "Tomboy" but is bullied 
by boys and girls and calls herself Rick and feels bothered by 
heterosexual attraction. DSM-5 diagnoses her with "gender dysphoria".
The
 reason B called herself Rick was the surrounding cultural sex 
segregation. If A should have been equally treated she might also had 
wanted to call herself Rick.
In Warning for Feminism (1998) Klevius pointed to the fact that the 
desperate effort to sex segregate has been proportional to de fact de 
sex segregation in practical life. And the main tool for this has been 
to enclose girls/women in cultural "femininity".
When Klevius daughter played football in San Francisco she was the only 
one with short hair. And when Klevius commented on it for the other 
parents they just looked confused and embarrassed when checking the sea 
of long pony tales waving in front of them. Klevius got the impression 
that they hadn't even thought about it before.
Klevius wrote:
 Klevius' sex tutorial on Women's Day
British siekh leader Lord* Indarjit Singh: Cigarettes are to cancer 
as muslims are to sexual grooming/abuse. However, he also cowardly added
 that 'it's not islam'! 
 * i.e. elected by a politician for 
the purpose of supporting a certain political ideology or cause. Such 
"life peers" are entitled to sit in the House of Lords for the duration 
of their lives, but their titles are not hereditable by their heirs.
Sikh and Hindu organisations have signed an open letter claiming that 
sex-grooming gangs "predominantly originate from a Pakistani muslim 
community, while their victims are almost always of a White, Hindu or 
Sikh background". 
Klevius comment: How could it possibly 'not be islam'? Islam seems to be
 defined as 'without negative consequences' although islam itself 
eagerly points out such negative consequences of the "disbelievers" 
infidels" or "wrong believers" and proudly tells us that we all should 
be muslims and if we don't we are just crap - i.e. we are no longer 
"innocent" and therefore the legitimate target for whoever lunatic 
muslims. This is what your imam means when he says (usually via BBC to 
make it sound more serious) that 'islam forbids attacks on innocent 
people'. 
Islam is all about sex apartheid (sexism) and "hatred against "infidels" (racism). In fact, Klevius blog 
Origin if islam - the worst crime ever against humanity, started as a blog against sex segregation and racism.
Klevius has been loaded with at least the average (probably more) 
tesosterone since his early teens (i.e. 10-30 times more than most 
women). Klevius has also had the opportunity to befriend a lot of 
representatives of the opposite sex. Not a single one can report abuse 
or failure. However, Klevius has never seduced anyone - precisely 
because he has always considered himself prepared for sex whenever while
 simultaneously never been in need for sex and therefore left the 
initiative to the one with a lower libido! Moreover, Klevius has never 
had sex without heterosexual attraction as the motivation - which fact 
in no way should be seen as criticism of other forms of sexuality. 
Likewise Klevius has often sneezed in the kitchen because of white 
pepper but never deliberately thrown white pepper around just because of
 the pleasure of sneezing.
The power and curse of biological female heterosexual attraction - 
leading to stupid cultural "femininity" and due sex 
segregation/apartheid
Teenage girls (and many women as well) realize the power of their asses 
but mis-connects it as part of their personhood. And often with 
disastrous consequences when males act without respecting basic Human 
Rights, i.e. seeing the individual that's connected to the ass. 
Is RFSU suffering from sexual correctness or what's going on here? The pic below is from RFSU's campaign "Don't put it in".
Is this man a victim of MGM (male genital mutilation) or is he just religiously mutilated - or both?!
RFSU: 'Don't put it in!'
The video from which the first pic is taken has been a success in Thailand and - Saudi Arabia!
RFSU's picture (top) modified by Klevius (bottom) 
The Swedish Association for Sexuality Education (RFSU, Riksförbundet för
 sexuell upplysning) is a Swedish nonprofit organization that works with
 public opinion formation on sexual and reproductive health and rights 
as well as information and education about sexuality and relationships. 
One of RFSU's main issues is the right to free abortion. The current 
Secretary-General is Åsa Regnér.
RFSU was founded February 24, 1933 by, among others, Elise 
Ottesen-Jensen, Gunnar Inghe and Hanna Lundin. Ottesen-Jensen was 
chairman from its inception until 1959, and has come to be strongly 
associated with the organization, whose journal, Ottar, was named after 
her.
RFSU works with information, education and advocacy by organizing 
courses, conferences and debates. Moreover the RFSU carries an extensive
 international work with similar organizations in other countries. RFSU 
is the Swedish national affiliate of the International Planned 
Parenthood Federation.
RFSU's booklet “Sex: your own way” for teens is about sexual feelings 
and what you can do when caressing, making out, masturbating or having 
intercourse with someone.
It is aimed at everyone, whether you have sex on your own, with someone 
else, or don’t want to have sex at all. We’re also writing for those who
 would like to have sex with someone, but haven’t done it yet.
RFSU believes that sex isn’t just something you do or feel. It’s also 
about knowledge. It’s good to have facts and tips, so you can make your 
own decisions – now and later in life. Everyone has the right to make 
their own decisions about their body and their sexuality.
Openness is a key factor for prevention and sexual health. Everyone 
should have the freedom to choose, to be oneself and to enjoy.
Klevius additional clarification
For analytical purpose one needs to distinguish between heterosexual 
attraction (residing only in the "male gaze") and physical sexual acts 
(incl. intercourse, masturbation etc).  Most people are able to feel 
sexual pleasure just as Klevius feels pleasure by inhaling a little 
white pepper enough to make him sneeze. 
However, although men have a stronger overall sex drive (plus the 
heterosexual attraction* feature programmed in their brain) than women, 
the latter may feel a strong urge sexual around the time of ovulation.
* Do keep in mind that 'heterosexual attraction' is here biological, not cultural! Rapetivism, nymphomania etc are cultural. 
The relaxation of the smooth muscle in the vagina and clitoris and the 
increase of blood flow into these organs is thought to be essential in 
the female sexual response. However, unlike Klevius (and most other men)
 who is always ready for hetero sex (but never in need for it) women are
 most receptive for sex only a couple of days per month. And how else 
could heterosexual reproduction function if not based on heterosexual 
attraction implanted in males as a code for seeing females as sexually 
attractive? The pistil is receptive for pollen but to get them she has 
to attract them, e.g. via honey bees etc. And many male fishes get 
aroused not by the female fish but by the eggs on which they spray their
 sperm without a penis.  
However, due to the fact that religion has made sex so culturally weird,
 we now have a situation where heterosexual attraction is used by both 
men and women as an excuse for sex segregation/apartheid.
To really see the confusion surrounding heterosexual attraction do consider the following:
Wikipedia: The term heterosexual or heterosexuality is usually applied 
to humans, but heterosexual behavior is observed in all mammals and in 
other non-human animals.
Klevius: Would you believe it! 'Observed in all mammals and in other 
non-human animals'! Since we left the germ state of being, heterosexual 
attraction has been the rule of sexuality. It's the very definition of 
sexual reproduction, dude! And even in creatures with both sexes within 
the same individual there has to be heterosexual attraction to get the 
sperm to the egg.
Wikipedia: Heterosexuality is romantic attraction (Klevius: impossible),
 sexual attraction or sexual behavior between persons of opposite sex or
 gender (sic).
Klevius:  Thus single sentence is packed with stupidities. 
Heterosexuality can never be romantic attraction because it's purely 
physical. 'Hetero' means different biological sex. And what would 
cultural 'gender' have to do with biology!
Wikipedia's senseless babble continues: As a sexual orientation (sic), 
heterosexuality is "an enduring pattern of emotional (sic), romantic 
(sic), and/or sexual attractions" to persons of the opposite sex; it 
"also refers to a person's sense of identity (Klevius: How could 
physiology suddenly become cultural?!) based on those attractions, 
related behaviors, and membership in a community (sic) of others who 
share those attractions."
Klevius: Unbelievable conflation of poorly understood (or poorly 
conceptualized) concepts. Heterosexual' can not be anything else than 
based on biology, i.e. sex - no matter what you or someone else thinks 
about it. And yes, you can well be attracted to someone of the opposite 
sex without it being heterosexual! And the other way round, a man can 
get heterosexually attracted to someone of the same sex who mimics the 
opposite sex. What determines heterosexuality is what the man thinks it 
is. To understand this you may compare a cyber sex robot whom you can't 
distinguish from a living person. 
Drawing (1979) and photo (2012) by Peter Klevius.
Islam is a grave violation of women's sexual freedom (incl. freedom from
 sex all together). However, Human Rights freedom lets you lead your 
life as you wish.
The main outlet of islamofascism - i.e. the "respectable" wrapping that 
really makes it tick. By allowing sharia islam into UN history repeats 
itself. Either UN as a whole or sharia islam (islamofascism) has to go.
It's precisely UN's and PC babblers' "diversity" (islam) rhetoric that 
paves the way for and legitimizes muslim "extremisms" and gives their 
cause something to resonate from. 
Saudi based OIC (and its sharia declaration against the most basic of 
Human Rights) and its Saudi Fuhrer Iyad Madani constitutes the backbone 
of islamofascism today. So what do you have to say - you half to one 
billion anti-sharia "muslims"? Talk louder cause Klevius can't hear you!
Klevius wrote:
Klevius beats BBC when it comes to true reporting about OIC!
Totalitarian fanaticism replacing Human 
Rights while BBC misinforms muslims and others on how they're robbed of 
their Human Rights!
Sadly, Klevius is still the foremost (and lone?!) expert on sex 
segregation/apartheid and, consequently, also the web's foremost expert 
on islam. Why? Because islam rests so heavily on 
sex segregation/apartheid,
 even in its most "secular" form (as long as it's meaningful at all to 
call it islam) that an effort to understand islam without understanding 
sex segregation/apartheid is doomed to complete failure! In essence what
 Klevius is doing is in Bourdieu's words 'to restore to historical 
action, the relationship between the sexes that the naturalistic and 
essentialist vision removes from them'.  And where Bourdieu went to the 
Kabyles Klevius went to the origin of islam, Christianity and Judaism!
Klevius beats BBC in reporting on the 
most essential and critical issue of our time: OIC and its Fuhrer 
Ekmeleddin Ihsanoglu's islamofascist violation of the most basic of 
Human Rights!
BBC, the largest broadcaster in the world, has as its main responsibility to provide impartial public service broadcasting.
Klevius question: How come then that Klevius beats BBC when it 
comes to informing about OIC? As you can see on the 'OIC BBC' search 
below Klevius' 'BBC News', i.e. not BBC, is the first to offer real info
 about OIC. on the web (see the eighth result on the pic below: BBC News
 by Klevius)! And to really prove it you will find a picture of the 
first BBC post (BBC News - Profile: Organization of the Islamic 
Conference) further down to show that it completely avoids to inform the
 most essential feature of OIC, namely that it has abandoned Human 
Rights and replaced them with Sharia.

 

 
According to BBC OIC's aims are to 'safeguard islamic holy places' 
(Klevius comment: Those places are already carefully destroyed by the 
Sauds) and toe eradicate racial discrimination (meaning Human Rights 
"discrimination" of islamic Sharia) and colonialism (sic - islam has 
been the worst colonizer ever throughout 1400 years!). But nowhere in 
BBC's text can you find the most important namely OIC's violation of 
Human Rights by replacing them with Sharia!
While BBC has some 23,000 staff Klevius is not only alone* and without 
resources, he is also deliberately hindered in his extremely informative
 work by active and continuous "islamophobia filtering". Yes, Klevius 
knows that he could do much better by avoiding words like 
'islamofascism' etc. but he loves it.
* no offence to other "islamophobes" out there but Klevius happens to be
 the one with the best potency for evaluating the origin of islam from a
 perspective of sex segregation/rapetivism.
Klevius wrote:
Quote of the day (Edmondo de Amicis visiting islamic Morocco some 100 
yrs ago): "She appeared sad. Perhaps the reason was that her husband's 
fourth wife, a recently arrived young 14 yr old girl in his harem, had 
triumphed over her in a way that was clearly reflected in her husband's 
indifference." 
Klevius comment: 
Heterosexual attraction (HSA) combined with sex segregation
 is often disastrous for human relations! Only with full access to 
respective social spheres, as well as full awareness of the HSA 
discrepancy between the sexes (i.e. what möst feminists deny) an open 
de-sex segregated interaction is possible' HSA per se doesn't 
presupposes/determines sex of any kind - neither does women "need a 
normal penis several times" (S. Freud) nor does a male need to rape. 
What could the older wife possibly offer her husband behind an 
impenetrable wall of sex segregation when her physical attraction didn't
 work anymore? Only islam was satisfied because she had to continue her 
inescapable (Sharia & apostasy ban) fate of fostering new islamists!
 
Posted by
Peter Klevius
Klevius wrote: 
Rapetivism and heterosexual attraction
Researching rapetivism in research 
Klevius (who seems to be, sad to say, still the world's foremost expert on sex segregation):
 Sexism is a widespread social disease fueled by sex 
segregation/apartheid. And it's not cured by covering in burqas and 
Sharia.
Sex segregation results in girls being stripped off their humanhood and hence becoming the sole target for heterosexiual attraction
  and cultural sexism. Usually the only sex freed relationship outside a
 girl's own sex  in a sex segregated world is with close male kins 
(because they lack bio-heterosexual attraction).
Rapetivism
 , i.e. the enslavement/abuse of confined/veiled girls/women as physical
 and cultural reproducers of as many new muslims (i.e. islam) as possible under the 
threats from Sharia and apostasy ban, is, in fact, a form of HSA perversion , i.e. "cultural/physical necrophilia" that rests on cultural sex segregation.
 However, although islam is the ultimate sex segregation/apartheid, most of us, at
 least partially, still suffer under milder forms of the same cultural 
disease. This (+ our untreated vulnerability for fascism) is the main 
reason why evil medieval islam has been able to rise its ugly face of 
slavery/racism/sexism again.
(text extracted from Klevius old original writings)
So underpinning these rapes and sexist attitudes lies a cultural sex 
segregation/apartheid that is codified in the Bible and driven to 
ultimate excess in the Koran/Sharia.
God made Adam in his image but to entertain Adam he created a being 
called Eve from the least valuable part of Adam's skeleton, i.e. a 
ribbon which happens to be the only bone that has multiple copies and 
which doesn't cause much of a trouble even if broken. 
Educate yourself on the crucial difference between 
positive and negative Human Rights!
Klevius wrote:
 Muslim stupidity behind islam's misogyny
Klevius, the world's foremost expert on sex segregation (sad isn't it), 
sex tutorial for muslims and their accomplices in their crimes against 
Human Rights
Samantha Lewthwaite, Mishal Husain (BBC's sharia presenter) and Michael 
Adebolajo all have islam and its Human Rights violating sharia in common
onislam.net (a deceptive but popular A/Q site for naive/ignorant 
people): By covering herself, a Muslim woman declares that she is equal 
to man and has brains. She closes the door to being seen as “a piece of 
meat”.
Klevius: Really! Muslim women have brains! A muslim brain,
 is it? However, Klevius has always enjoyed seeing his infidel 
girlfriends and wives as heterosexually attractive (i.e. what muslims 
see as “a piece of meat”). However, unlike all true muslims (defined 
according to onislam.net) and many sexist non-muslims as well, Klevius 
has always seen women as equal to himself - even while appreciating 
their heterosexual attraction and during sexual acts. This approach 
seems to be radically different from muslim sex predators who, following
 the Koran and onislam.net etc., see "infidel" girls/women as sex slaves
 'their right hand possesses'. In other words, whereas muslim women just
 belong to an inferior "race" in need of male dictators, non-muslim 
women are considered even lower than that. Klevius approach, however, 
goes in the very opposite direction and makes it possible for him to 
encounter, on an equal basis women with or without heterosexual 
attraction! Klevius is the opposite to Casanova or Don Juan and has 
never ever seduced a woman - and he is extremely proud about it. Why 
should he even try to lure her into something and consequently loose the
 human virginity in the relation?! And how could one fully enjoy a 
relation with a woman if there are mutual "no go zones" - not to mention
 restrictions laid on her? And what if the woman isn't interested in 
heterosex or sex at all? The fact that Klevius might appreciate the look
 of a woman's body doesn't make him believe the woman wants it. And 
although Klevius has nothing to say about voyeurism emanating from women
 themselves, he completely disapprove of peeping Tom. Likewise Klevius 
can not comprehend how anyone could be aroused by seeing a naked woman 
who isn't herself aware and positive to it. Klevius files such 
perversions under necrophilia.  
onislam.net: As for women 
praying behind men, it is not, my dear (sic), because they are inferior.
 Muslim prayers involve bowing and prostrating. If women were next to or
 in front of men, their movements would be distracting. It is again, to 
keep their chastity and avoid focusing on their bodily existence.
Klevius:
 Poor muslim men. They seem to be real extremists. Although Klevius 
would love to be unique, facts seem to prove him "extremely"* normal". 
Unlike muslims, the majority of civilized men have no problem seeing 
female bodies without connecting it to sex or sexism, not to mention 
rape etc. Where Klevius differs from many other civilized men is only 
when it comes to sex segregation, i.e. the prevalent but so problematic 
confusion produced by mixing heterosexual attraction with the human 
person. And in this both men and women have been guilty of upholding a 
perverted view on each other. This is also why Klevius always refers to 
the (negative) Human Rights declaration from 1948 which clearly states 
that one's sex ought not to infringe on one's Human Rights - as it does 
in islam and which caused OIC (all muslims Saudi based and Saudi steered
 world Umma organization) to abandon Human Rights and replace them with 
misogynist sharia. 
* Among 
1.5+ Billion muslims and another 1.5+ Billion naively/ignorant (or 
purely evil) muslim supporters, Klevius normality has to be underscored 
in the same way as his normality in defending Human Rights isn't 
"extremism" but extremely important today. 
onislam.net: In 
Islam, the husband is responsible for all the expenses of the household.
 Then, in return, the wife is to guard his property and her chastity in 
his absence. She is to obey him in things regarding their life together.
Klevius: An imprisoned whore!
onislam.net:
 A Muslim husband has the right to order his non-Muslim wife not to 
serve pork or alcohol in the house. Yet, he is also responsible not to 
offend her creed or prohibit her from her given right of worshiping, 
according to her Christian or Jewish faith.
Klevius: Only 
Christian or Jewish faith? What about people outside the book, i.e. the 
majority of the world's population? And is she allowed to eat pork? More
 to the point, Klevius would hate to be a family dictator. Why? Because 
Klevius believes in democracy. Which fact doesn't exclude criticism of 
bad decisions/opinions. And the best way to criticize is to highlight 
possible drawbacks and let her balance them just as she would do against
 his. I.e. that kind of criticism that isn't allowed against islam!
onislam.net:
 But, if a Muslim woman were to marry a non-Muslim man and he ordered 
her to serve pork or alcohol, what would she do? What if he ordered her 
not to pray or fast?
Klevius: She doesn't have to eat it, does 
she, precisely because he is a non-muslim. Or should we interpret it as 
muslim women aren't allowed to even touch wine bottles or pork packages 
etc. Islam is a laughably rigid system of restrictions and impositions. 
And a civilized non-muslim man would probably not "order" a woman at 
all. Only in the worst ever ideological hate crime is it today possible 
to even hint at such stupidities.
onislam.net: A Muslim wife is 
originally obliged to obey her husband, in order to maintain peace and 
love with the family relations. Yet, off course a woman should obey 
Allah first. So, if there is conflict between the husband’s demands and 
Allah’s orders, it puts a great strain on the marriage. Thus, Islam 
prohibits a Muslim woman from marrying a non-Muslim man.
Klevius: Not at all. The will of "Allah" is completely deleted in islam.
 The real reason is that the kids should become muslims. And this 
extreme one way immoral is perhaps the most striking feature of islam 
compared to civilized Human Rights thinking.
onislam.net: Even if a non-Muslim wife doesn't respect Islam the 
Muslim husband has the right to demand certain behavior from her.
Klevius:
 "Certain behavior" like domestic sex slavery and responsibility to 
foster her kids to muslim jihadis and not according to her own beliefs. 
onislam.net:
 Men and women do not have the same responsibilities and rights in 
Islam. For example, the wife has the right to  stay home and care for 
her young children. She can instill the best values in them. She can 
build a strong family… and strong families build strong healthy 
societies.
Klevius: Healthy societies?! The majority of the most 
unhealthy societies are and have always been muslim caliphates, nations 
or muslim communities! No matter if a muslim nation is rich due to 
slavery or Western oil money, or poor when this is lacking - the result 
is always unhealthy societies! 
Iyad Madani, the Saudi dictator family's islamofascist leader of the world's muslims most important organization OIC.
 
Posted
Klevius sex and gender tutorial
Klevius' proposal to bright minded and non-biased readers: Do read 
EMAH,
 i.e. how continuous integration in Thalamus of complex neural patterns 
without the assistance of one or infinite "Homunculus" constitutes the 
basis for memory and "consciousness".
Klevius quest of the day: What's the difference between the Pope and Justice Ruth Bader Ginsburg?
Klevius hint: It's all about 'not sameness' and Human Rights! Human Rights IS 'sameness' stupid!
When God was created he was made like Adam.
When the basic idea of Universal Human Rights was created it was made like Adam AND Eve.
And for you who think heterosexual attraction, i.e. that women are 
sexier than men, could be (exc)used as a reason for depriving women of 
legal sameness. Please, do think again!And read Klevius Sex and Gender 
Tutorial below - if you can!
                           The Plan of God
A Cardinal, a Pope and a Justice "from medieval times"
Keith O'Brien has reiterated the Catholic Church's continued 
opposition to civil partnerships and suggested that there should be no 
laws that "facilitate" same-sex relationships, which he claimed were 
"harmful", arguing that “The empirical evidence is clear, same-sex 
relationships are demonstrably harmful to the medical, emotional and 
spiritual wellbeing of those involved, no compassionate society should 
ever enact legislation to facilitate or promote such relationships, we 
have failed those who struggle with same-sex attraction and wider 
society by our actions.”
Four male members of the Scottish Catholic clergy  allegedly claim that 
Keith O'Brien had abused his position as a member of the church 
hierarchy by making unwanted homosexual advances towards them in the 
1980s.
Keith O'Brien criticized the concept of same-sex marriage saying it 
would shame the United Kingdom and that promoting such things would 
degenerate society further.
Pope Francis, aka Jorge Bergoglio: Same-sex is a destructive 
pretension against the plan of God. We are not talking about a mere 
bill, but rather a machination of the Father of Lies that seeks to 
confuse and deceive the children of God." He has also insisted that 
adoption by gay and lesbian people is a form of discrimination against 
children. This position received a rebuke from Argentine president 
Cristina Fernández de Kirchner, who said the church's tone was 
reminiscent of "medieval times and the Inquisition".
Justice Ruth Bader Ginsburg: 'Sex' is a dirty word, so let's use 'gender' instead!
Klevius: Let's not!
As previously and repeatedly pointed out by Klevius, the treacherous use
 of 'gender' instead of 'sex' is not only confusing but deliberately so.
 So when Jewish Justice Ruth Bader Ginsburg proposed gender' as a 
synonyme for 'sex' (meaning biological sex) she also helped to shut the 
door for many a young girl's/woman's possibilities to climb outside the 
gender cage.
The Universal Human Rights declaration clearly states that your 
biological sex should not be referred to as an excuse for limiting your 
rights. 
Islam (now represented by OIC and its Sharia declaration) is the 
worst and most dangerous form of sex segregation - no matter in how 
modern clothing it's presented!
Klevius Sex and Gender Tutorial
What is 'gender' anyway?
(text randomly extracted from some scientific writings by Klevius)
It might be argued that it is the
developing girl, not the grown up woman, who is the most receptive to
new experience, but yet is also the most vulnerable. Therefore we need to address the analysis of the tyranny of gender before
 the point at where it's already too late.  I prefer to use
the term ‘female’ instead of ‘woman’, when appropriate in
this discussion. I also prefer not to define women in relation to
men, i.e. in line with the word 'universal' in the Human Rights 
Declaration. In short, I propose 'gender blindness' equally as, for 
example, 'color blindness'.
According to Connell (2003:184), it is an old and
disreputable habit to define women mainly on the basis of their
relation to men.  Moreover, this approach may also constitute a
possible cause of confusion when compared to a definition of ‘gender’
which emphasizes social relations on the basis of ‘reproductive
differences’. 
To really grasp the absurdity of
Justice Ruth Bader Ginsburg's and others habit of confusing 'gender'
with 'sex' one may consider that “normal” women live in the same
gender trap tyranny as do transsexuals.
The definition of ‘acquired gender’
is described in a guidance for/about transsexuals as:
Transsexual people have the deep
conviction that the gender to which they were assigned at birth on
the basis of their physical anatomy (referred to as their “birth
gender”) is incorrect. That conviction will often lead them to take
steps to present themselves to the world in the opposite gender.
Often, transsexual people will undergo hormonal or surgical treatment
to bring their physical identity into line with their preferred
gender identity.
This evokes the extinction of the
feminine or women as directly dependent on the existence of the
masculine or men. Whereas the feminine cannot be defined without the
masculine, the same applies to women who cannot be defined - only
described - without men.
Female footballers, for example - as
opposed to feminine footballers, both male and female - are, just
like the target group of feminism, by definition distinguished by
sex. Although this classification is a physical segregation – most
often based on a delivery room assessment made official and not at
all taking into account physical size, strength, skills etc. - other
aspects of sex difference, now usually called ‘gender’, seem to
be layered on top of this dichotomy. This review departs from the
understanding that there are two main categories that distinguish
females, i.e. the physical sex belonging, for example, that only
biological women may participate in a certain competition, and the
cultural sex determination, for example that some sports are less
‘feminine’ than others. 
‘Gender’, is synonymous with sex segregation, given
that the example of participation on the ground of one’s biological
sex is simply a rule for a certain agreed activity and hence not sex
segregation in the form of stipulated or assumed separatism. Such sex
segregation is still common even in societies which have prescribed
to notions of general human freedom regardless of sex and in
accordance with Human Rights. This is because of a common consensus
that sex segregation is ‘good’ although its effects are bad.
In
Durkheim’s (1984: 142) view such ‘organized despotism’ is where
the individual and the collective consciousness are almost the same.
Then sui generis, a new life may be added on to that of the main
body. As a consequence, this freer and more independent state
progresses and consolidates itself (Durkheim 1984: 284).
However,
consensus may also rest on an imbalance that is upheld and may even
strengthen precisely as an effect of the initial imbalance. In such a
case ‘organized despotism’ becomes the means for conservation. As
a consequence, the only alternative would be to ease restrictions,
which is something fundamentally different from proposing how people
should live their lives. ‘Organized despotism’ in this meaning
may apply to gender and to sex segregation as well. 
According to Connell (2003) whose
confused view may be closer to that of Justice Ginsburg, gender is
neither biology, nor a fixed dichotomy, but it has a special relation
to the human body mirrored in a ‘general perception’. Cultural
patterns do not only mirror bodily differences. Gender is ‘a
structure’ of social relations/practices concentrated to ‘the
reproductive arena’, and a series of due practices in social
processes. That is, gender describes how society relates to the human
body, and has due consequences for our private life and for the
future of wo/mankind (Connell 2003:21-22). 
Gender is neither biology, nor a fixed
dichotomy, but it has a special relation to the human body mirrored
in a “general perception.”  What is wrong with this view is the
thought that cultural patterns only mirror bodily differences. Gender
is “a structure” of social relations/practices concentrated to
“the reproductive arena”, and a series of due practices in the
social processes. I.e. it describes how society relates to the human
body, and due consequences to our private life and for the future of
wo/mankind (Connell 2003:21-22). The main problem here involves how
to talk without gender.
... sex should properly refer to the
biological aspects of male and female existence. Sex differences
should therefore only be used to refer to physiology, anatomy,
genetics, hormones and so forth. Gender should properly be used to
refer to all the non‑biological aspects of differences between
males and females ‑ clothes, interests, attitudes, behaviours
and aptitudes, for example ‑ which separate 'masculine' from
'feminine' life styles (Delamont 1980: 5 in Hargreaves 1994:146).
The distinction between sex and gender
implied in these quotations, however, does not seem to resolve the
issue precisely because it fails to offer a tool for discriminating
biological aspects of differences from non-biological, i.e. cultural.
This is also reflected in everyday life “folk categories of sex and
gender” which (most?) often appear to be used as if they were the
same. Although 'masculine' and 'feminine' are social realities, there
is a mystique about their being predetermined by biology” (ibid).
Furthermore the very relational meaning of ‘gender’ seems to
constitute a too an obvious hiding place for essentialism based on
sex. Apart from being ‘structure’, as noted above, gender is,
according to Connell, all about relations (2003:20). However, if
there are none, or if the relations are excluding, the concept of sex
segregation may be even more useful.
It seems that 'masculine' and
'feminine’ in this definition of gender is confusingly close to the
‘mystique about their being predetermined by biology’ when
compared to the ‘reproductive arena’ and ‘reproductive
differences’ in Connell’s definition of gender. However, although
gender, according to Connell (2003: 96), may also be ‘removed’
the crucial issue is whether those who are segregated really want to
de-sex segregate? As long as the benefits of a breakout are not
clearly assessable, the possible negative effects may undermine such
efforts.
According to Connell (2003:20) the very
key to the understanding of gender is not to focus on differences,
but, instead, to focus on relations. In fact, this distinction is
crucial here because relations, contrary to differences, are mutually
dependent. Whatever difference existing between the sexes is
meaningless unless it is connected via a relation. On the one hand,
big male muscles can hardly be of relational use other than in cases
of domestic violence, and on the other hand, wage gaps cannot be
identified without a comparative relation to the other sex.
Biological determinism is influential
in the general discourse of sports academia (Hargreaves 1994:8).
However, what remains to analyse is whether ‘gender’ is really a
successful concept for dealing with biological determinism? 
‘To explain the cultural at the level
of the biological encourages the exaggeration and approval of
analyses based on distinctions between men and women, and masks the
complex relationship between the biological and the cultural’
(Hargreaves 1994:8). 
With another example: to explain the
cultural (driver) at the level of the technical (type of car)
encourages the exaggeration and approval of analyses based on
distinctions between cars, and masks the complex relationship between
the car and the driver. However, also the contrary seems to hold
true;. that the cultural (driver/gender) gets tied to the
technical/biological. The ‘complex relationship’ between the car
and the driver is easily avoided by using similar1 cars, hence making
the driver more visible. In a sex/gender setting the ‘complex
relationship’ between sex and gender is easily avoided by
distinguishing between sex and culture2, hence making culture more
visible. The term ‘culture’, unlike the term ‘gender’ clearly
tries to avoid the ‘complex relationship’ between biology and
gender. The ‘complex relationship’ makes it, in fact, impossible
to distinguish between them. On top of this comes the ‘gender
relation’ confusion, which determines people to have ‘gender
relations’, i.e. to be opposite or separate.
This kind of gender view is popular,
perhaps because it may serve as a convenient way out from directly
confronting the biology/culture distinction, and seems to be the
prevalent trend, to the  extent that ‘gender’ has conceptually
replaced ‘sex’, leading to the consequence that the latter has
become more or less self-evident and thus almost beyond scrutiny. In
other words, by using ‘gender’ as a sign for ‘the complex
relationship between the biological and the cultural’, biological
determinism becomes more difficult to access analytically. 
Gender is neither biology, nor a fixed
dichotomy, but it has a special relation to the human body mirrored
in a ‘general perception.’  What is problematic with this view is
the thought that cultural patterns only mirror bodily differences.
Gender is ‘a structure’ of social relations/practices
concentrated to ‘the reproductive arena’, and a series of due
practices in social processes. That is, it describes how society
relates to the human body and has due consequences to our private
life and for the future of wo/mankind (Connell 2003: 21-22). The main
problem here involves how to talk sex without gender:
‘Sex should properly refer to the
biological aspects of male and female existence. Sex differences
should therefore only be used to refer to physiology, anatomy,
genetics, hormones and so forth. Gender should properly be used to
refer to all the nonbiological aspects of differences between males
and females clothes, interests, attitudes, behaviours and aptitudes,
for example which separate 'masculine' from 'feminine' lifestyles’
(Delamont 1980 quoted in Hargreaves 1994: 146).
The distinction between sex and gender
implied in these quotations, however, does not seem to resolve the
issue, precisely because it fails to offer a tool for discriminating
biological aspects of differences from non-biological ones, i.e.
those that are cultural. This is also reflected in everyday life.
‘Folk’ categories of sex and gender often appear to be used as if
they were the same thing. Although 'masculine' and 'feminine' are
social realities, there is a mystique about their being predetermined
by biology. Furthermore the very relational meaning of ‘gender’
seems to constitute a too obvious hiding place for a brand of
essentialism based on sex. Apart from being ‘structure’, as noted
above, gender is, according to Connell (2003:20), all about
relations. However, if there are none - or if the relations are
excluding - the concept of sex segregation may be even more useful. 
In Connell’s analysis, however,
gender may also be removed (Connell 2003:96). In this respect and as
a consequence, gender equals sex segregation. In fact it seems that
the 'masculine' and 'feminine’, in the definition of gender above,
are confusingly close to the ‘mystique about their being
predetermined by biology’ when compared to the ‘reproductive
arena’ and ‘reproductive differences’ in Connell’s (2003:21)
definition of gender. The elusiveness of gender seems to reveal a
point of focus rather than a thorough-going conceptualization. So,
for example, in traditional Engels/Marx thinking the family’s
mediating formation between class and state excludes the politics of
gender (Haraway 1991: 131). 
What's a Woman?
In What is a Woman? Moi (1999) attacks
the concept of gender while still emphasizing the importance of the
concept of the feminine and a strong self-conscious (female) subject
that combines the personal and the theoretical within it.  Moi (1999:
76), hence, seems to propose a loose sex/gender axis resting on a
rigid womanhood based on women’s context bound, lived experience
outside the realm of men’s experience. 
Although I share Moi’s suggestion for
abandoning the category of gender, her analysis seems to contribute
to a certain confusion and to an almost incalculable theoretical
abstraction in the sex/gender distinction because it keeps
maintaining sex segregation without offering a convincing defence for
it. Although gender, for example, is seen as a nature-culture
distinction, something that essentializes non-essential differences
between women and men, the same may be said about Moi’s approach if
we understand her ‘woman’ as, mainly, the mainstream biological
one usually classified (prematurely) in the delivery room.  If the
sexes live in separate spheres, as Moi’s analysis seems to imply,
the lived, contextual experience of women appears as less suitable
for pioneering on men’s territory. 
This raises the question about
whether the opening up of new frontiers for females may demand the
lessening or even the absence of femininity (and masculinity). In
fact, it is believed here that the ‘liminal state’ where social
progression might best occur, is precisely that. Gender as an
educated ‘facticity’ then, from this point of view, will
inevitably enter into a state of world view that adds itself onto the
‘lived body’ as a constraint. 
It is assumed here that we commonly
conflate constructs of sex, gender, and sexuality. When sex is
defined as the ‘biological’ aspects of male and female, then this
conceptualization is here understood as purely descriptive. When
gender is said to include social practices organized in relation to
biological sex (Connell 1987), and when gender refers to
context/time-specific and changeable socially constructed
relationships of social attributes and opportunities learned through
socialization processes, between women and men, this is also here
understood as descriptive. However, when description of gender
transforms into active construction of gender, e.g. through secrets
about its analytical gain, it subsequently transforms into a
compulsory necessity. Gendering hence may blindfold gender-blind
opportunities.
In conclusion, if gender is here
understood as a social construct, then is not coupled to sex but to
context, and dependent on time. Also it is here understood that every
person may possess not only one but a variety of genders. Even if we
consider gender to be locked together with the life history of a
single individual the above conceptualization makes a single,
personal gender impossible, longitudinally as well as
contemporaneously. Whereas gender is constructive and deterministic,
sex is descriptive and non-deterministic. In this sense, gender as an
analytical tool leaves little room for the Tomboy. 
The Tomboy - a threat to "femininity" 
Noncompliance with what is assumed
‘feminine’ threatens established or presumed sex segregation.
What is perceived as ‘masculinity’ or ‘maleness’ in women, as
a consequence, may only in second place, target homosexuality. In
accordance with this line of thought, the Tomboy embodies both the
threat and the possibilities for gendered respectively gender-blind
opportunity structures. 
The Tomboy is the loophole out of gender
relations. Desires revealed through sport may have been with females
under the guise of a different identity, such as that of the Tomboy
(Kotarba & Held 2007: 163). Girls throw balls ‘like girls’
and do not tackle like boys because of a female perception of their
bodies as objects of action (Young 2000:150 cited in Kotarba &
Held 2007: 155).
However, when women lacking experience
of how to act in an effective manner in sport are taught about how to
do, they have no problem performing, quite contrary to explaining
shortcomings as due to innate causes (Kotarba & Held 2007: 157).
This is also opposite to the experiences of male-to-female
transsexuals who through thorough exercise learn how to feminisize
their movements (Schrock & Boyd 2006:53-55). Although, according
to Hargreaves (1994), most separatist sports philosophies have been a
reaction to dominant ideas about the biological and psychological
predispositions of men and women, supposedly rendering men 'naturally
suited to sports, and women, by comparison, essentially less suited
(Hargreaves 1994:29-30), the opposite may also hold true. Separatism
per definition needs to separate and this separation is often based
on biological differences, be it skin colour, sex or something else. 
From this perspective, the Tomboy would constitute a theoretical
anomaly in a feminine separatist setting. Although her physical body
would possibly qualify what makes her a Tomboy would not.
The observation that in mixed
playgrounds, and in other areas of the school environment, boys
monopolize the physical space (Hargreaves 1994:151) may lack the
additional notion that certain boys dominate and certain boys do not.
Sports feminists have 'politicized' these kinds of experience by
drawing connections between ideas and practice (Hargreaves 1994:3)
but because of a separatist approach may exclude similar experience
among parts of the boys. Moreover, a separatist approach is never
waterproof and may hence leak Tomboy girls without a notion.
Femininity and feminism
Feminism and psychoanalysis as oppressors 
According to Collier and Yanagisako
(1987), Henrietta Moore (1994) and other feminist anthropologists,
patriarchal dominance is an inseparable socially inherited part of
the conventional family system. This implicit suggestion of radical
surgery does not, however, count on unwanted secondary effects
neither on the problem with segregated or non-segregated sex-worlds.
If, in other words, oppression is related to gender segregation
rather than patriarchy, or perhaps that patriarchy is a product of
sex segregation, then there seems to be a serious problem of
intellectual survival facing feminists themselves. If feminism1 is to
be understood as an approach and/or analytical tool for separatism2,
those feminists and others who propose not only analytical
segregation but also practical segregation, face the problem of
possible oppression inherent in this very segregation (Klevius 1994,
1996). In this sense oppression is related to sex segregation in two
ways:
1. As a means for naming it (feminism)
for an analytical purpose.
2. As a social consequence or political
strategy (e.g. negative bias against female football or a separatist
strategy for female football). 
It is notable that the psychoanalytic movement has not only been contemporary with feminism, but it
has also followed (or led) the same pattern of concern and proposed
warnings and corrections that has marked the history of ‘feminism’
in the 20th century. According to S. Freud, the essence of the
analytic profession is feminine and the psychoanalyst ‘a woman in
love’ (L. Appignanesi & J. Forrester 1992:189). But
psychoanalytically speaking, formalized sex and sex segregation also
seem to have been troublesome components in the lives of female
psychoanalysts struggling under a variety of assumed, but
irreconcilable femininities and professional expectations. 
In
studying the history of feminism one inevitable encounters what is
called ‘the women’s movement’. While there is a variety of
different feminisms, and because the borders between them, as well as
to what is interpreted as the women’s rights movement, some
historians, incl. Klevius, question the distinction and/or methods in use for this
distinction.
However, it could also be argued that
whereas the women’s right movement may be distinguished by its lack
of active separatism within the proposed objectives of the movement,
feminism ought to be distinguished as a multifaceted separatist
movement based on what is considered feminine values, i.e. what is
implied by the very word ‘feminism’3. From this perspective the
use of the term ‘feminism’ before the last decades of the 19th
century has to be re-evaluated, as has every such usage that does not
take into account the separatist nature underpinning all feminisms.
Here it is understood that the concept ‘feminism’, and its
derivatives, in every usage implies a distinction based on separating
the sexes - e.g. addressing inequality or inequity - between male and
female (see discussion above). So although ’feminism’ and
‘feminisms’ would be meaningless without such a separation, the
‘women’s rights movement’, seen as based on a distinct aim for
equality with men in certain legal respects, e.g. the right to vote,
could be described as the opposite, i.e. de-segregation, ‘gender
blindness’ etc.   
As a consequence the use of the word
feminism in a context where it seems inappropriate is here excepted
when the authors referred to have decided to do so. The feminist
movement went back to Mary Wollstonecraft and to some French
revolutionaries of the end of the eighteenth century, but it had
developed slowly. In the period 1880 to 1900, however, the struggle
was taken up again with renewed vigour, even though most
contemporaries viewed it as idealistic and hopeless. Nevertheless, it
resulted in ideological discussions about the natural equality or
non-equality of the sexes, and the psychology of women. (Ellenberger
1970: 291-292). 
Not only feminist gynocentrists, but
also anti-feminist misogynists contributed with their own
pronouncements on the woman issue. In 1901, for example, the German
psychiatrist Moebius published a treatise, On the Physiological
Imbecility of Woman, according to which, woman is physically and
mentally intermediate between the child and man (see Ellenberger
1970:292). However, according to the underlying presumption of this
thesis, i.e. that the borders between gynocentrism and misogyny are
not well understood, these two approaches are seen as more or less
synonymous. Such a view also confirms with a multitude of points in
common between psychoanalysis and feminism. As was argued earlier,
the main quality of separatism and ‘complementarism’ is an
insurmountable border, sometimes contained under the titles: love,
desire etc.
.