On July 16th， while internet users were caught up in a frenzy of memes surrounding the “Nanjing Red Old Man” (referring to a viral adult film involving an older man)， a female university student from Dalian was expelled from her institution. The reason cited by the school was that her sexual relationship with a foreign esports player had “damaged school and national honor.”
The juxtaposition of these two incidents， occurring in rapid succession， marked a particularly surreal moment in the ongoing gender discourse.
This period starkly highlighted a peculiar form of “technological egalitarianism，” where it was men’s turn to experience a sense of apprehension and vulnerability.
Few could have predicted that men would one day face a form of “slut-shaming.” The internet， in its creative fervor， spawned terms like “Jinling Man’s Illustrated Guide，” “New Red Dictionary，” “Red Scholars，” “Red Deng District，” “Red Book Selected，” and “Red Room Tenant.”
The year’s most perplexing mystery was aptly titled， “I Think I’ve Seen You Somewhere Before.”
Among the most talked-about figures was a bearded， muscular man who， after internal deliberation， eventually overcame any doubts about the “Red Uncle’s” gender identity， embodying the sentiment of “since I’m already here.” His bewildered expression became a highly sought-after meme and even spawned matching couple avatars.
Another notable individual was a clean-cut， seemingly纯情的 university student， affectionately nicknamed “Four Seasons Brother” for his consistent presence regardless of the season. He garnered high satisfaction ratings and fierce loyalty from viewers of the “game.”
Previously， it was assumed that only men with less “sexual appeal” and repressed desires in the real world would be indiscriminate. However， delving into the “New Red Dictionary” revealed that these individuals were not the stereotypical sexually repressed men depicted in popular culture. Many young men featured in the “Red Room” could easily be considered campus heartthrobs in a university setting.
The clientele included buff fitness instructors， sophisticated men with glasses， and genuinely wholesome men who prioritized home life. They represented a broad spectrum of male appearances， body types， and ethnicities， encompassing almost every type of man one might encounter on the street.
The crush you’ve secretly admired and been afraid to approach might be intimately involved with an older man in a nondescript rental apartment. Your seemingly honest and devoted husband could be actively pleasing the “Red Uncle” in the privacy of the “Red Room.”
The “Red Uncle Incident” effectively invalidated all external standards for judging a “quality man.” People could no longer rely on outward demeanor to discern an individual’s true self when faced with temptation.
Men of any social class， appearance， or physical attribute were found to be potentially involved， captured within the brief footage.
The commonplace curse， “X your uncle，” transformed from an expression of frustration into a narrative descriptor.
The comment sections of popular male influencers were inundated. Men expressed widespread suspicion and unease， viewing everyone as a potential close contact of the “Red Uncle” or as someone who had recently visited the “Red Deng District.”
Female netizens， who once enjoyed watching muscular men in these videos， now expressed a lack of interest， urging them to “please put your clothes back on; I’m not in the mood lately.”
One remarkable social media user bravely entered the fray， acting as a self-appointed “pornography reviewer” and compiling a textual analysis titled “The Client Profile of the Red Uncle.”
This detailed account described a benevolent “fruit grandpa” who conscientiously took his trash with him， a frugal “little胖” who bargained over prices， a clean-featured sports student on his second visit， a refined gentleman in a suit and glasses， and a “long johns guy” who consistently provided emotional support with a smile.
Given that access to the “Red Room” was free， older men were observed bringing “souvenirs” as a gesture of good faith， reflecting a perceived traditional virtue. Younger men， contrastingly， often arrived empty-handed， metaphorically bringing only their “genitals.”
The accompanying gifts were notable for their everyday appeal: watermelons， milk， and half a bucket of cooking oil – items that suggested a practical and invested approach to life. These offerings seemingly pointed to men who were thoughtful and responsible.
However， the underlying question lingered: whose husbands， brothers-in-law， fathers， or sons were among these individuals? The implications for family structures and public health were deeply concerning， hinting at numerous households potentially awaiting contact from disease control centers.
Simultaneously， online debates about “gold diggers” took a dramatic turn. Those who had been most vocal in criticizing “gold diggers” found themselves in an awkward silence.
The notion that “a cup of milk tea equals being a gold digger，” once dismissed as a joke， now seemed a stark reality. The “Red Uncle” required only half a bucket of oil or a carton of milk， suggesting this might represent the benchmark price for a transactional sexual encounter in the minds of some men.
In the heated arena of online discourse， even figures like Fan Bingbing might have seemed modest in comparison to the raw transactional exchanges. In real-life situations requiring such intimacy， even middle-aged men displayed a surprising allure.
The classic narrative from the Hupu forum， “My White Moonlight，” experienced a reversal. The protagonist who once felt unworthy of her admired male celebrity， whom she couldn’t win over even with a significant sum， was now faced with the reality that he had left with the “Red Uncle.” Her idealized love interest had， in essence， “rotted.”
When comparing the “Nanjing Red Old Man” incident with the case of the Dalian female student， the stark contrast in public reaction became evident. There was a noticeable silence regarding the widespread scandal involving men， contrasted with a swift and public condemnation of a female student’s relationship with a foreigner.
The Ukrainian esports player Zeus， during his visit to China for a competition， engaged in a sexual relationship with a female university student. He subsequently shared a video of himself with her in a fan group， leading to the student being doxxed and subjected to intense online harassment on platforms like Sun Ba. In July of that year， the university issued a public announcement revealing the student’s full name and confirming her expulsion.
The social ostracization of this young woman was amplified by the university’s archaic policy， reminiscent of a bygone era: “Improper association with foreigners that damages national and school honor will result in disciplinary action， including demerits or more severe penalties， depending on the circumstances.”
Many online users adopted a moralistic stance， wielding accusations of “knowingly getting involved with a third party” and “traveling long distances for sex.” They subjected the female student to virtual stoning， seemingly wishing for her complete social annihilation.
This was， and continues to be， a visceral and immediate instance of slut-shaming and online bullying directed at women.
These events served as yet another confirmation of a disturbing truth: that perceived national honor is inextricably linked to women’s sexuality. This echoes historical parallels， such as the aftermath of World War II when French women， who had associated with German officers， had their heads shaved – a form of punishment directed at those perceived to have transgressed national boundaries when direct retaliation against the aggressor was not feasible.
There’s no need to feign ignorance; the topic of “university students accompanied by Black men” has become practically a domestic literary equivalent of adult films. Some individuals rely on such provocative content to fuel a sense of nationalistic outrage， a rather hollow display of indignation.
Women’s bodies are often treated as private property， metaphorically marked by male animals. Any behavior perceived to undermine the dignity of insecure men is readily labeled as “easy girl” behavior. Conversely， when the genders are reversed and Chinese men engage with foreign women， it is celebrated as a patriotic triumph.
Remarkably， none of the men featured in the “Red Room” incidents， including those who might pose health risks to their families， have had their real-life identities exposed. This suggests a peculiar form of leniency from those who are usually quick to “unbox” individuals.
This paradox presents a darkly humorous scenario. While some men were aggressively targeting the Dalian female student， they seemed to overlook their own recent fear of being filmed. Their previous interactions within the adult film industry were characterized by a different dynamic.
In the context of adult films labeled “91 Videos，” the male performers readily consented to being filmed， seemingly unafraid of their identities becoming known. Their participation was a display of sexual prowess， a testament to their virility， and a badge of honor within their peer groups.
However， the “Red Uncle Incident” introduced a bizarre and amusing twist. A segment of the male population fell silent， cloaked in fear and beads of cold sweat， desperate to avoid any association with the scandal.
It is rumored that they began to adopt a unified narrative， adamantly denying that the “Red Room” patrons belonged to the heterosexual demographic. Instead， anyone entering the “Red Room” was to be classified as a member of a sexual minority.
Regrettably， the majority of “Red Room” guests were indeed heterosexual men， many of whom were in committed relationships or had girlfriends. An interesting consequence emerged: all guests entering the “Red Room” were stripped of any perceived claim to masculine dignity， effectively exiled from their own gender group.
Their roles transformed from “content creators” to “subjects of exposure，” and their status shifted from “hunters of women” to “prey of the Red Uncle.” Within the prevailing cultural context， such indiscriminate sexual behavior deviated from established gender norms， consequently attracting ridicule and scrutiny.
Male behavior is often driven by perceived status and social standing. If a wealthy young man engages in sexual activity with a transgender individual in Amsterdam， it might be viewed as a pioneering exploration of sexuality. However， the same act occurring in a dimly lit rental apartment in Nanjing’s Jiangning District could be interpreted as the peculiar sexual preference of a socially marginalized individual， instantly leading to their “removal from the male register.”
These instances of disempowerment coalesce into accusations of “not being man enough，” a judgment that can deeply wound fragile male pride. Consequently， other men feel compelled to distance themselves swiftly to preserve the established masculine value system.
While some have attributed the “Red Uncle Incident” to widespread societal prejudice against sexual minorities， a closer examination suggests a misdirection of the argument.
The logic is straightforward.
Individuals who identify as sexual minorities and are attracted to men would not experience physiological arousal towards a male disguised as a female. Several men within the sexual minority community have come forward to confirm that their sexual preferences are not activated by typically feminine cues. This debunks the simple equating of the “Red Room” participants with this group.
Therefore， only two scenarios seem plausible: first， that the guests in the “Red Room” are indeed heterosexual， and their arousal is triggered by the presence of feminine signals. Second， that all “Red Room” guests are men who engage in cross-dressing， and the “Red Room” serves as a sanctuary for these niche sexual preferences.
The truth behind which of these possibilities holds sway is left for individual assessment， without the need for pretense.
The diverse individuals frequenting the “Red Room”—delivery drivers， students， seemingly ordinary men， and those with muscular physiques—appear disproportionately drawn by the allure of “free and without obligation，” engaging in what can be termed “sexual sightseeing.”
They tend to view women primarily as receptacles for sexual release. Any woman displaying “feminine symbols” such as nudity or short skirts can elicit a response， akin to Pavlov’s dogs salivating at the sound of a bell. This inherent biological mechanism is fundamental to the existence of the sex industry.
Masahiro Morioka’s “The Man Who Feels Nothing” is a product of male studies—the academic examination of men and their self-perception. In it， he poses and answers the question: “Why do men become aroused by short skirts?” More specifically， he asks， “Why do *I*， as a man， become aroused by short skirts?” He candidly admits his fetishistic desire for short skirts， regardless of who wears them—man or woman. Even with the knowledge that the wearer is male， the sight of a short skirt can still trigger arousal.
The “Red Uncle” consistently adopts specific attire when receiving guests. His choice to utilize external feminine symbols is a deliberate strategy to activate the sexual desire of heterosexual men. It matters little whether the skirt is worn by a 38-year-old man， a goat， an inflatable doll， or a robot.
As long as a feminine symbol is present， a sexual release can occur. However， many are reluctant to acknowledge this reality.
If a fitting term were to be found， it might be “hole-sexual.” The term “hole” serves as a profound metaphor， encapsulating their physiological desires while also prompting reflections on sexuality and philosophy.
The “Red Room” is so impactful because it functions as an extensive sociological experiment. Within a meticulously prepared， highly confidential environment， free from external influences， it captures the most primal physiological responses of men.
The sheer volume of subjects， the nuanced variables， the genuine feedback， the absence of moral judgment， and the suspension of ethical considerations—all these factors make the “Red Room” an absolute vacuum， a safe space where individuals can shed all moral burdens and indulge their desires. Its operating principle is no different from any other establishment catering to sexual needs globally.
Sigmund Freud， in his “Three Essays on the Theory of Sexuality，” posited that “instinct and object can be separated.” The ostensibly simple explanation of “men are not picky” or “since I’m already here” merely scratches the surface. Their true motivation might lie in the illicit thrill derived from the clandestine nature of their encounters.
Discovering that the partner is of the same sex does not impede the execution of desire; rather， it can heighten the urge to “tick the box.” Those who pride themselves on their sexual conquests， the self-proclaimed “sexual heroes，” would likely transform their experiences in the “Red Room” into future anecdotal material.
Amidst all the arguments， “sexual orientation” often emerges as a fragile glass vial， intended to contain a man’s fragile ego.
Society is finally beginning to grasp a fundamental principle: a woman’s social gender is a construct built upon a combination of visual cues. Shaped by societal and cultural influences， men often fall in love not with women themselves， but with a nebulous phantom composed of a series of feminine symbols.
Whoever embodies this phantom becomes， in essence， the woman. The “Red Room” also validates Lacan’s theories， which suggest that “woman does not exist as a physical entity， but rather as a symbolic representation within language and fantasy.”
Women serve as vessels for desire， and even the sexual relationship itself is arguably absent. Men are essentially engaging in primal acts of penetration with symbols.
The “Red Uncle” is devoid of gender， acting as a “de-othered” vessel， an object of ultimate commodification by the guests. Within this “hole，” they shed all socially imposed identities， reverting to their most basic animalistic desires.
The repeated visits observed in the video footage， often accompanied by expressions of pleasure and clarity of mind， suggest that the simple phrase “since I’m already here” is insufficient to explain their motivations.
Establishing intimate relationships with women is often perceived as burdensome， requiring significant emotional and logistical investment， complex communication， and the navigation of marital and relational challenges. Men， possessing a keen sense of calculation， can be easily swayed， perhaps even by something as simple as “a cup of milk tea.”
The “Red Room，” free from the complexities of responsibility， allows for complete release. This “hole” offers exceptional value， making no demands. It is gentle， obedient， and highly service-oriented， eliminating the potential for future entanglements. It embodies all the desirable qualities of sexual resources that men might fantasize about， and it comes at no cost， proving to be a far more practical option than hiring sex workers.
Everything in this world is related to sex， except for sex itself. Sex is， ultimately， about power.
In societies with severely lacking sex education， men often fail to develop a sound understanding of intimacy and sexual relations. The combined influence of excessive pornography and aggressive online bravado results in the perception that sex is purely a male act of output and female submission. Sex becomes an arena for men to enact their desires upon women’s bodies.
Masculine and even national honor are equated with the possession of women’s bodies. Chinese women are viewed as fixed national assets， a form of unregistered resource belonging to Chinese men， and are therefore considered inviolable by foreign entities.
Sex represents their default realm of power. Whether it’s an elderly man in a wig or a female student who has been with foreigners， any challenge to this perceived authority is seen as a transgression.
It is akin to an impotent man， consumed by his own inadequacy， directing his frustration towards women who do not choose him， perhaps even to the point of involuntary leakage.
The “Nanjing Red Old Man” and the “Dalian female student” incidents stand as a pair of bizarre and surreal contrasts on the contemporary social battlefield of gender. On one front， there is a hesitant， almost evasive reaction to the widespread sexual conduct within the male demographic， while on the other， there is a swift and public denouncement of a female student whose privacy has been violated.
It can only be said that this response is remarkably weak.
