Genocide and circumcision, causality and near absolute correlation (psychoanalytical theory of genocide)

 

“Not only does the child’s body not belong to us but… their sex still less.” Françoise Dolto[1]

“Crime against humanity is the outcome of a totalitarianism one of the structural aspects of which is the abolition of individual consciousness.” Mazarine Pingeot

“The trivialized terror of mad societies is tantamount to individual dreams.” Claude Olievenstein[2]

 

The correlation: circumcision is genocide inducing

             Genocide practically never occurs between intacts but of the twenty-five genocides of modern times: Circassian Muslims (1860), Congolese (1870), Hereros (1904-07), Greeks (1921-23), Assyrians (1914-20), Armenians (1915), Serbs (41-45), Jews (1942-45), Tziganes (1942-45), Chechens (1944-48), Hindus (India-Pakistan, 1947-49), Muslims (India-Pakistan, 1947-49), Indonesian communists (1965), Biafrans (1966-68), Guineans (1968-79), Bengalis (1971), Hutus (1972), Kurds (1988-89), Tutsis (1994), Bengalis (1990-2000), Bosnians (1991-95), inhabitants of Darfur (2003), Iraqi Kurds (2005), Rohingyas (2012), Yazidis (2015), twenty-four (96%) involved circumcised peoples on at least one side of the conflict and six on both sides. The circumcised perpetrated fourteen of them, of which eight against intacts. Since the Tzigane exception is debatable, for some of them are circumcised, the correlation between circumcision and genocide is nearly absolute. Rwanda is the paradigm of the hatred between circumciseds and intacts; the Hutus committed a first genocide against the Tutsis in 1972, that of the Tutsis against the Hutus followed in 1994. Parents may not allow the mutilation of their sons, which is a crime against humanity.

 

The causality

Psychiatry, philosophy and psychology

Psychiatry will consider sexual mutilation as collective madness (transgenerational and collective syndromes of Stockholm and Münchhausen by proxy[3]) without explaining anything.

The philosopher Maimonides emphasized the unhealthy character of an auto-proclaimed moral superiority:

“That commandment has not been prescribed to correct a physical deficiency but a moral deficiency.” Maimonides[4]

He also stressed its discriminatory character:

“It is my opinion that circumcision has another important motive: it makes that those who profess that idea of the unity of God distinguish themselves by the same body sign which is imprinted on them all, so that the one who is not part of them cannot, being a stranger, pretend to belong to them.” [5]

Psychologists will say that a collective assault on the human body creates a feeling of superiority in those who practise it and the reverse feeling in the others. It can also be said that circumcision is a particularly monstrous technique of domination of the individual inasmuch as it speaks against pleasure and life on behalf of the reason of the strongest and of a puritan, misguided and reversed ethics. As a result, the mundane domination instinct, which would be content with enslaving the enemy, degenerates into a destructive drive of foreign groups, regarded as purely detrimental because of a difference deemed essential. Hence the “Islamizations” by forced mutilation, possibly of both sexes. The reverse phenomenon occurs with the intact.

 

The psychoanalytical theory of genocide

The premise

Maimonides exposed the discriminatory intention of circumcision:

“It is my opinion that circumcision has another important motive: it makes that those who profess that idea of the unity of God distinguish themselves by a same body sign which is imprinted on them all, so that the one who is not part of them cannot, being a stranger, pretend to belong to them.”[6]

Then, Spinoza saw in circumcision a cause of the antiJew racism:

“… the Jews having lived apart from all nations in such a way that they incurred universal hatred, and that not only by observing exterior rites contrary to those of other nations, but by the sign of circumcision…”[7].

Freud set forth a psychoanalytical theory of that racism:

“The hypothesis that a root of those hatreds of the Jews 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.”[8]

He states the idea that that racism is justified with the child:

“The castration complex is the deepest unconscious root of anti-Semitism; for even in the nursery, little boys hear that the Jews have something cut off in their penis – a piece of their penis, they think – and this gives them a right to despise the Jews.”[9],

Zagdanski confessed that the inverse racism is natural with Jewish children:

“In my kid’s head, an uncircumcised penis looked like the sex organ of a dog, the uneven aspect, the bright red little top…That really did not seem very aesthetic to me compared to my own or my brothers’ penises… A feeling of great difference, thus… between me and the nonJews, the majority. In other words, between me and all the others. With, all the same, a slight complex of superiority because of that disclosure, namely that the non-Jews’ penises looked like the sex organs of dogs.”[10]

The trouble is that some remain children all their lives and assume that same contempt once “adults”. The African saying seems to justify that feeling:

“An uncircumcised is not a man.”

Bruno Bettelheim, Moisés Tractenberg and Alice Miller outbid:

“In Western society, circumcision is imposed on the defenceless child to whom it offers no definite advantage and for whom it is, consequently, undesirable and threatening…”[11]

“Another psychological consequence of early circumcision is that it imprints an aggressive and traumatic situation onto the mind of the new-born… The impossibility to process 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.”[12]

“Ritual practices of circumcision and excision have effects that reach not only the individual and their descendants but also other men.”[13]

Freud went further on:

“The results of the threat of castration are multifarious and incalculable; they affect the whole of a boy’s relations with his father and mother and subsequently with men and women in general.”[14]

That affirmation is accompanied by a footnote that shows that he well sees that circumcision as a threat of castration with all the deleterious outcomes that follow:

“… The primeval custom of circumcision, another substitute for castration, can only be understood as an expression of submission to the father’s will… ” (footnote of the above quote)

But that theory of circumcision as a submission is awkward inasmuch as it does not stress the fact that the parents, not the child, submit to the grandparents and the community; the individual, him, is mutilated kicking and screaming.

Thus, Freud laid the foundation for the analysis of the phenomenon and his condemnation of the Zionist fanaticism, colonialism and racism shows that he has approached both sides of it:

“I notice with regret that the unrealistic fanaticism of our people is partly responsible for the arousing of Arabs’ distrust. I can muster no sympathy whatever for the misguided piety that makes a national religion from the remains of the wall of Herod, so challenging the feelings of the local natives…” [15]

 

The theory

            Following the psychoanalytical theory to its ultimate end enables to understand the genocidal madness. Since, according to the psychoanalytic clinic and theory, the unconscious likens the part to the whole, then, the threat of castration of circumcision is also a threat of death. But, exerted on a whole people, that individual threat becomes, through addition, a threat of extermination of the whole group. The unconscious immediately projects that threat upon the adverse group. So, circumcision is reciprocal-genocide inducing.

 

Conclusion

            Thus, the abolition of individual consciousness (Hannah Arendt’s banality of evil), emphasized by Mazarine Pingeot, is a submission to the unconscious. The latter, run by rules just as rigorous as that of ethics, ignores good and evil. The banality of circumcision is directly responsible for the multiplication of genocides, of which several, still in contact with circumcision, are ongoing (Darfur, Rohingyas, Yazidis) and two, reciprocal and atomic, are threatening, still in the presence of circumcision (Palestine, Korea).

 

 

 

[1] Dolto F. Les jeux sexuels de vos enfants. Interview par Pierre Bénichou. Planning familial, octobre 1969 (3), 9.

[2] Olievenstein C. L’homme parano. Paris: Odile Jacob; 2002. p. 105.

[3] Bertaux-Navoiseau M. Sexual mutilation (excision, circumcision), a dangerous transgenerational and collective madness: a Münchhausen syndrome by proxy and an aggravated Stockholm syndrome 

[4] Maimonides M. The guide of the perplexed. 1160. Chicago: Chicago University press; 1963. p. 609.

[5] Maimonides M. The guide of the perplexed. 1160. Chicago: Chicago University press; 1963. p. 609.

[6] Maimonides M. The guide of the perplexed. 1160. Chicago: Chicago University press; 1963. p. 609.

[7] Spinoza B. Politico-theological treatise. 1670. 3: 99.

[8] Freud S. Moses and monotheism. 1936. London: The Hogarth press ltd.; 1964. S.E., XXIII, p. 91.

[9] Freud S. Analysis of a phobia on a five-year-old boy (Little Hans). 1909. London: The Hogarth press ltd.; 1955. S.E., X, p. 36, n.

[10] Reyes A., Zagdanski S. La vérité nue. Paris: Pauvert; 2002. p. 145-46.

[11] Bettelheim B. Symbolic wounds. The free press; 1954.

[12] Tractenberg M. Psychoanalysis of circumcision. Male and female circumcision. New York: Denniston et al. Plenum publishers; 1999.

[13] Miller A. Banished knowledge – Facing childhood injuries. New York: Anchor press; 1997. Chap VII.

[14] Freud S. An outline of psychoanalysis. 1938. London: The Hogarth press ltd.; 1964. S.E., XXII, p. 190, note 1.

[15] Freud S. February 1930 letter to Chaim Koffler. Freudiana, 1973. 19.

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