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Sexual mutilation, a dangerous cultural alienation: a Münchhausen syndrome by proxy and an aggravated since collective Stockholm syndrome1 (Français : Les mutilations sexuelles (excision, circoncision), une dangereuse aliénation transgénérationnelle et collective : un syndrome de Münchhausen par procuration et un syndrome de Stockholm aggravé)

“The fewer opportunities individuals have to differentiate themselves from one another, while maintaining (it is fundamental) a sense of belonging, the less they will be able to respond to the onset of collective madness, especially if the latter justifies a great collective destiny in rational and especially emotional terms.” Claude Olievenstein 2

A paradigm of ordinary educational violence, excision and circumcision are practices of sadistic collective alienation inherited from the harems the guards of which were totally evirated. It was a guarantee of the fidelity of women and a warning to the sons of the oldest. Some go as far as total castration (cult of Cybele, Skoptzys of Russia, Hidjas of India). We shall see that that collective madness can be described by psychiatry. They continue because of the economic dependence of minors and of their inability to defend themselves; when parental aggressions are formalized by tradition of religion, trusting and loving children quickly forgive adults as irresponsible as convinced to act for the good of their child. “They want you to be circumcised so as to glorify themselves in your own flesh.” Galatians 6

Matteoli's advance in psychiatric criminology diagnoses a transgenerational and collective Münchhausen syndrome by proxy 3, 4 in both-sex sexual mutilation. Firmly united by a folkloric-ethnic complicity of appalling narcissism, the criminals – and blind victims – acquire honour, glory, power, community superiority, and empathy of the group, from the mutilation they endured and inflict upon their children. They deem it physically beneficial and, above all, believe themselves morally superior thanks to it. They think themselves more pure, chaste and virtuous, and even think that it would favour spirituality. That discriminatory belief, a power-ten racism (some Gobineau acted out by Mengele), gives that syndrome an exceptional strength, a particularly fierce and obsessional compulsion of repetition5 upon the next generation. It backs itself upon a total Vincente Fortier copied and quoted a long passage of this article in his book La circoncision rituelle: Enjeux de droit, enjeux de vérité (Presses universitaires de Strasbourg, 2016), p. 349 et s. 2 Olievenstein C. L’homme parano. Paris: Odile Jacob; 1992. p. 31. 3 Meadow, Roy). Münchhausen Syndrome by Proxy: The Hinterland of Child Abuse. Lancet 1977 (310), 343–5. http://web.tiscali.it/humanrights/articles/meadow77.html 4 Matteoli R. Blood Ritual, the Münchhausen complex. Nunzio press; 2008. 1

https://www.academia.edu/7147045/The_Munchausen_Complex_Socialization_of_Violence_and_Abuse 5 Van der Kolk B. The compulsion to repeat the trauma: re-enactment, revictimization, and masochism. Psychiatric clinics of North America 1989; XII (2): 389-411. http://www.cirp.org/library/psych/vanderkolk


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ignorance of the endured loss6 7 and is reinforced by the collective character of the assault. Normally a simple distinguishing feature, the mutilation takes the status of a sign of "collective identity" (falsely since the matter is affiliations and not identity). Challenging it provokes an outcry. The extreme seriousness of that syndrome comes from the fact that the crime is perpetrated upon the child, so that, most of the time, the trauma remains unconscious. We might object Matteoli that the victims of the common Münchhausen syndrome conceal their auto-mutilation. But as soon as the syndrome becomes collective and perpetrated on the helpless, concealment reverses into public glorification. The mutilation is negated as such and bragged as a symbol of a collective “identity” ("Circumcision inscribes want as a fundamental dimension of identity." 8) that discriminates against 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 this time but accomplices, are substituted for the medical authority. “Children hurt in their integrity do not stop loving their parents. They stop loving themselves.” Jesper Juul

But sexual mutilation must also be seen as a Stockholm syndrome, aggravated since collective, familial and societal, often religious and sometimes medicalized. In the Stockholm syndrome, hostages identify to their aggressors, help them against those who want to deliver them, and visit them in jail. Similarly, in the domestic violence of feminine and masculine sexual mutilation, parents take their children hostage and immobilize them in order to torture them but children still love them tenderly. But here, the common Stockholm syndrome is strengthened by two facts: family love and total dependence towards parents make it particularly vivacious. Moreover, those maiming tortures are formalized and glorified by the whole society, and even sometimes by religion and/or the medical profession. The outcome is a strong compulsion of repetition 9 upon the next generation. A paradigm of the Stockholm syndrome, the collective madness of sexual mutilation holds entire peoples hostage. The same thing can be said of all educational violence. The example of Sierra Leone, where the whole society including members of the government praises excision, is particularly striking.

6 Bertaux-Navoiseau M.

Poll: 81% of circumcised men ignore serial little orgasms, 91% of the intact

enjoy them. 7 Bertaux-Navoiseau M. A lip both erogenous and protective of erogeneity, the foreskin is a sexual organ; its ablation is mutilation. 8 Critique du film Le fils d’Elias. Le Monde. Paris ; 21 avril 2004. 9 Van der Kolk B. The compulsion to repeat the trauma: re-enactment, revictimization, and masochism. Psychiatric clinics of North America 1989 ; XII (2) : 389-411. http://www.cirp.org/library/psych/vanderkolk


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Those psychiatric analyses confirm our analysis of Doctor Olievenstein's autobiographic chapter in his book "Parano man" 10. We have shown that circumcision is the unconscious red thread of his paranoid psychosis 11. So, we have established the psychotic nature of the collective trauma provoked by circumcision. That trauma is dangerous, it drives collectively and sometimes individually (terrorism) mad (cf. the first genocide in history: Jericho, occurred right afterwards the collective circumcision of Gilgal), which we stressed through establishing the strong correlation existing between violence and circumcision 12. The great criticism of those seductive psychiatric descriptions is that unlike psychoanalysis, they see things from outside. They expose an exacerbated, pushed-tofanaticism narcissism but pass off the essence of the phenomenon: compulsion of domination over the individual and other groups, exerted by means of a mutilating torture that puts the minor under terror, for life. For the psychoanalyst, it is a matter of reversal of the forbidden sexual pleasure (autosexuality) into the contrary. The right to pleasure, lessened for men or often transformed into pain for women, is acquired through a stinging sacrifice. All that is supposedly necessary in order to deserve love and esteem of the grandparents, society and the divinity. Sexual mutilation directly hits the organ decreed guilty, for the greatest satisfaction of the neurotic perpetrators, rendered guilty and rendering other people guilty. Freud notes: “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.” 13

Alice Miller adds to it: “Ritual practices of circumcision and excision have effects that reach not only the individual and their descendants but also other men.” 14

And she so introduces her few pages about sexual mutilation (excision and circumcision): “... society ... till now said yes to humanity’s greatest crimes.”

Moisés Tractenberg explains that sadism: 10 Olievenstein C. L’homme parano. Paris: Odile Jacob; 1992. p. 31. 11 Bertaux-Navoiseau M. Circumcision, the Olievenstein case 12 Bertaux-Navoiseau M. Violence and circumcision: genocides, wars, terrorism, the death penalty,

excision 13 Freud S. Moses and monotheism. 1936. London: The Hogarth press ltd.; 1964. S.E., XXIII, p. 91. 14 Banished knowledge - Facing childhood injuries. New York: Anchor press; 1997. Chap VII.


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“Another psychological consequence of early circumcision is that it imprints an aggressive and traumatic situation onto the mind of the new-born… 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.”15

The consequence of that discriminatory psychosis is dramatic violence; on the one hand, conflicts multiply, on the other hand, wars between circumcised or between circumcised and intacts sometimes degenerate into genocide. Freud did not go through with 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 death threat is a threat of extermination of the whole group, which the unconscious immediately projects upon the adverse group. So, circumcision is a push towards genocide. Whereas there is practically no genocide between intacts, of the twenty-seven genocides of modern times: Circassian Muslims (1860), Congolese (1870), Hereros (1904-07), Greeks (1921-23), Assyrians (1915-20), Armenians (1915), Serbs (41-45), Jews (1942-45), Roms (1942-45), Chechens (1944-48), Indians (India-Pakistan, 1947-49), Muslims (India-Pakistan, 1947-49), Indonesian communists (1965), Biafrans (1966-68), Guineans (1968-79), Bengalis (1971), Hutus (1972), inhabitants of BorneoEast (1975-79), Kurds (1988-89), Bengalis (1990-2000), Bosnians (1991-95), Tutsis (1994), inhabitants of Darfur (2003), Iraqi Kurds (2005), Rohingyas (2012), Yazidis (2015), Nigeria Christians (2011-2019), twenty-six (96%) involved circumcised peoples on at least one side and six on both sides. The circumcised perpetrated fifteen of them, of which eight against intacts. Since the Rom exception is arguable for some of them are circumcised, the correlation between circumcision and genocide is almost absolute; the holocaust of the foreskins is responsible for all the others. We are forced to report the great narrowness of the correlation between, on the one hand, circumcision and, on the other hand, lack of democracy (in all the cases listed above), genocide and terrorism 16. 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 was twice more frequent in them. Torture was 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. That abominable madness finds totally delirious ways of expression: Tractenberg M. Psychoanalysis of circumcision. Male and female circumcision. New York: Denniston et al. Plenum publishers; 1999. 16 Bertaux-Navoiseau M. Terrorism and circumcision; circumcised first, then fanaticized (psychoanalysis of terrorism - circumcision turns men into weapons of war). 15


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“But the mohel (circumciser) with whom I had worked countless times suddenly handed me the knife. He pointed to my squirming son, whose hands and legs were tied to the board. The foreskin had been pulled up over the glans of the penis and was now protruding through a narrow slit of the small, stainless steel clamp… 'It's the greatest honor a father can have,' he added… There is no greater primal anger than that caused by seeing another male in carnal contact with your wife, in this case, the physical intimacy of mother and son. And there is no greater primal envy than that caused by looking down at the person who was brought into the world specifically to be your survivor… The breast provides, but the knife protects. It channels the father's natural anger and jealousy into one controlled cut. He takes off one small part in order to preserve -and love - the whole… No father should be denied this experience, even vicariously, of inflicting upon his child a ritualized blow so intense as to make him both shake and recoil…”17

That apology of a sadism blind to the suffering of the child makes one's hair stand on end; it does not back off from masking sadism behind concerns of a kitchen-table psychology (by knife). Justifying a pathological jealousy of the father who looks at his son sucking belongs to a despicable, anti-natural and inhuman delirium. The wording: "another man" in order to designate the sucking baby, the small phrase: " The breast provides, but the knife protects." are characteristic of a delirium that likens the baby to an adulterous rival? As for the "carnal" and "intimate" contact, what then to say of the passage of the child through the vagina…? Wouldn’t it then be necessary to kill that adulterous rival? That delirium well shows that many, among the circumcised, rather logically besides, failed in the resolution of their Oedipus complex and did not take conscience of the natural laws of life. It is aberrant that the New York Times Magazine would have published such a speech. Conclusion Those two collective and transgenerational syndromes give a startling clinical description of the circumcising psychosis. Both are grave diseases of narcissism. Since sexual mutilation concerns organs highly invested narcissistically, those syndromes are particularly virulent. Described by psychiatry and explained in depth by psychoanalysis, that collective madness and its planetary repercussions are extremely serious. The traditional values of respect of human nature and of the body of the other, and of compassion to children are totally subverted by the religious/cultural fanaticism. Sexual mutilation becomes second nature, an obscene, abhorrent and inhuman "normality". Sexual mutilation separates the child from the mother through violence at the age of bonding, that treason is monstrous, the result is catastrophic; it is the breeding ground of sexism, (reciprocal) paranoia, fanaticism, and group and state terrorism. We are in the presence of collective madness. Circumcision makes the equilibrium of terror and the fortune of gun merchants. 17 Joshua J. Hammerman. Birth Rite.

The New York Times Magazine, March 13, 1994.

Profile for Bertaux-Navoiseau Michel

Sexual mutilation, a dangerous cultural madness  

Sexual mutilation, a dangerous cultural madness