Eustache Le Sueur. Alexander and his doctor, Eustache Le Sueur,
(from an individual psychosis to collective psychosis,
psychiatry, psychoanalysis and circumcision)
Excision and circumcision rank amongst individual or
collective (cult of
Cybele, Skoptzys of Russia, Hidjas of India) melancholic practices of partial or total
castration.
A recent advance in psychiatric criminology diagnoses in both
sex sexual mutilation a transgenerational and collective Münchhausen syndrome
by proxy[1],
[2].
Firmly united by ethnic complicity, the criminals acquire honour, illusory
glory, power, empathy of the group and Community superiority from the
mutilation they inflict upon their victims and from that they endured themselves
from their own parents. For they consider it physically beneficial and overall believe themselves morally superior thanks to
it ("circumcision inscribes scarcity as a fundamental dimension of
identity"). They go up to think that it would favour spirituality. This
gives this syndrome an exceptional strength, a particularly fierce compulsion
of repetition backed by a massive
denial of the reality
of the endured loss and reinforced by the collective character of the
aggression. Normally a simple distinguishing feature, mutilation takes the
status of a sign of collective identity that is impossible to challenge without
provoking an outcry. The extreme seriousness of this syndrome comes from the
fact that the crime is perpetrated upon the child, so that the trauma remains
most of the times unconscious.
In
the common Münchhausen syndrome, abusers conceal their automutilation. But as soon
as the syndrome becomes collective and perpetrated on helpless ones, the
concealment reverses into public display of the mutilation, negated as such and
crowed about as the symbol of a collective identity that discriminates
foreigners. Similarly, the compulsion to consult the doctor, central in the
ordinary Münchhausen, does not exist in ritual sexual mutilation. Here,
religion and tradition, not manipulated but accomplices, are substituted for
the medical authority. The traditional values of respect of human nature and of the body of the
other are totally subverted by religious-cultural fanaticism. Sexual mutilation
becomes a second nature, an obscene, abhorrent and inhuman "normality".
We are in the presence of collective madness.
The great criticism of this seductive psychiatric
description is that, unlike psychoanalysis, it sees things from outside. It exposes
an exacerbated narcissism but passes off the essence of the phenomenon:
compulsion of domination over the individual and other groups, exerted through
the means of a mutilating torture that puts the minor under terror, for life.
For the psychoanalyst, the matter is reversal into the contrary of the forbidden
sexual pleasure (autosexuality). The right to pleasure is acquired through a
monstrous sacrifice, and lessened (men) or transformed into pain (women). All
that is supposed necessary in order to deserve love and esteem of the
grand-parents, society and the divinity. Sexual mutilation directly hits the
decreed guilty organ, for the greatest satisfaction of the neurotic, made
guilty and making guilty perpetrators.
However,
that psychiatric analysis confirms our analysis of the autobiographic chapter
of the book: "Parano man"[3] by Doctor Olievenstein. We have shown that circumcision
is, unconsciously, the red thread of
his paranoid psychosis (cf. our article: "The case of Doctor
Olievenstein":
So, we have established the psychotic nature of the
collective trauma provoked by circumcision at birth. The latter is dangerous,
it may drive one mad, collectively mad (cf. the first genocide in history:
Jericho), which we stressed through establishing the strong existing
correlation between violence and circumcision (cf. our page at independent.academia.edu).:
Freud notes:
"The hypothesis that a root of those
hatreds of the Jews (Judenhasses) which occur in such primary ways and lead to
such irrational behaviour among the nations of the West, must be sought here
too, seems inescapable to me. Circumcision is unconsciously equated with castration."[4]
Alice Miller outbids:
"Ritual practices of circumcision and
excision have effects that reach not only the individual and their descendants
but also other men."[5]
And she so
introduces her few pages about sexual mutilation:
"... society ... till now said
yes to humanity’s greatest crimes."
Moisés
Tractenberg explains that sadism:
"Another
psychological consequence of early circumcision is that it imprints an
aggressive and traumatic situation onto the mind of the newborn… The
impossibility of processing such a tremendous infusion of inwardly focused
aggression may lead, a posteriori, to
the emergence of psychopathic and violent behaviour or, in many other cases, to
the emergence of extreme masochistic behaviour."[6]
The
consequences of this racism and this violence are dramatic; on the one hand, conflicts
multiply, on the other hand, wars between circumcised or between circumcised
and intacts sometimes degenerate into genocide. For Freud did not go up to the
end of his thought. Because for the unconscious that, according to him, likens
the part and the whole, a threat of castration is also a threat of death. Now,
exerted on a whole ethnic group, an individual threat of death is a threat of
extermination of the whole group, immediately projected upon the adverse group
by the unconscious. So, circumcision is a push towards genocide. Of the twenty three genocides of modern times:
Circassian Muslims (1860), Congolese (1870), Hereros (1904-07), Greeks (1914-18), Assyrians (1914-20),
Armenians (1915), Serbs (41-45), Jews (1942-45), Tziganes (1942-45), Tchechens (1944-48), Indonesian communists (1965-66), Biafrans (1966-68), Guineans (1968-79), Bengalis (1971), Hutus (1972), East Timor inhabitants
(1975-99), Kurds (1988-89),
Tutsis (1994), Bengalis (1990-2000), Bosnians (1991-95), inhabitants of Darfur (2003), Iraqi Kurds (2005), Rohinghyas
(2012), twenty (87%) involved circumcised peoples on at least one side and five on both sides. The circumcised
perpetrated twelve of them, of which seven against intacts. We are forced to
report the narrowness of the correlation between on the one hand, circumcision and
lack of democracy
(in all the cases listed above), on the other hand, genocide. Only that of the Tziganes has been perpetrated
between intacts. But the Tzigane exception is not quite one since some Tziganes
are circumcised. Between 1996 and 2002, but for one civil war (Sri Lanka), all wars involved at least one circumcising
country. Their frequency was more than
three times higher in
circumcising countries. The death penalty is twice more frequent in them.
Torture is more widespread in them. They are the only ones to practise excision.
The feminicide in Eastern Congo is the work of
circumcised Hutu looters who destroy those whom they used as a foreskin afterwards.
Circumcised Congo holds the world record of rape: 400,000 annually. In
Norway, between 2006 and 2010, two per cent of circumcised men committed a
hundred per cent of the rapes, upon ninety per cent of native Norwegians.
Sexual mutilation separates the child from the mother. This is monstrous, the
result is catastrophic; it is the breeding ground of (reciprocal) paranoia, fanaticism,
group and state terrorism, and sexism. Circumcision makes the equilibrium of terror and the fortune of gun
merchants[7].
The
collective and transgenerational syndrome of Munchhaüsen
by proxy gives a startling description of the circumcising psychosis. The repercussions
of that collective and contagious madness are extremely serious.
[1] Meadow, Roy). Münchhausen Syndrome by Proxy: The Hinterland of Child
Abuse. Lancet 1977 (310),
343–5. http://web.tiscali.it/humanrights/articles/meadow77.html
[2] Matteoli R. Blood Ritual, the Münchhausen complex. Nunzio press; 2008.
[6] Tractenberg M.
Psychoanalysis of circumcision. Male and female circumcision. New York: Denniston
et al. Plenum publishers; 1999.
[7] Bertaux-Navoiseau M. Génocide, wars, the death penalty, excision, rape
and circumcision. academia.edu
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