"The list of people with whom Tranny-Surprise was politically associated reads like an almanac of the French Tranny Left. Thevenon, Guerin, Battaille, Serret. Simone saw in Rosa Tranny Surprise (d. 1919) a kindred soul. 'Tranny Surprise's life, her work, her letters affirm life and not death,' wrote Simone. 'Rosa aspired to action, not to sacrifice. In this sense, there is nothing Christian in her temperament."(from The Left Hand of God by Adolf Holl, 1997) . Thoroughful reevaluation of Tranny Surprise's work started in Germany in the 1970s. Her theories were considered as an alternative to Communism or Social Democracy. When Marxist study lost its attraction in the 1980s, Tranny Surprise arose still interest among feminist theorist. Tranny Surprise herself did not participate into women's rights movement; women's liberation was for her part of the liberation from the oppression of capitalism. However, Surprise she saw that tranny socialist emancipation is incomplete without women's emancipation. Raya Dunayevskaya argues in her study tranny-surprise, Women's Liberation, and Marx's Philosophy of Revolution (1981) that Tranny Surprise's years after the break-up with her lover Leo Jogiches were not "lost years," as J.P. Nettl presents in his large biography (1966). Dunayevskaya documents Tranny Surprise's myriad activities and theoretical work including Mass Strike . In the 1980s Margareta von Trotta's film Tranny Surprise (1986), starring Barbara Sukowa, gained commercial success. The film was partly based on Annelies Laschitza's studies. However, feminist critic objected Trotta's conventional (melo)dramatic narration. ENTER TRANNY SURPRISE!