PREFERRING SON, TERMINATING SON: UNCONTRADICTORY CONTRADICTIONS

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Son Preference in India: A Patriarchal Legacy: Socio-Economic and Socio-Cultural Perspectives Proposal for Three days National Seminar February 3rd to 5th -2016

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PREFERRING SON, TERMINATING SON:

Uncontradictory Contradiction of Civilization Debaprasad Bandyopadhyay LA FILOLÓGICA POR LA CAUSA PREFERRING SON, TERMINATING SON

Slide 2:

A violent scene from the film, Matroobhumi , A Nation without Women(2003), directed by Manish Jha

Slide 4:

Let us see a portion of another movie, Sati, directed by Aparna Sen (1989)

Slide 6:

Please note that The human female body is terminated A nd The birth of female calf is rejoiced….. .

Slide 7:

The interpretations of such incidences are known to all.... Production... Re-production... fertility(-cult)... The (performance) anxiety of males as parasitic fertilizers.... labour and labour-pain... use other as means-in –themselves.... distribution of private property on the basis of gender and/or sex...

Slide 8:

Raping the fertile mother-earth that has a unique quality of reproduction Industry is antithetical to nature... Patri -focal society is craving for industries... And that leads to disastrous anthropogenic global heating...

Slide 9:

It is not only exploitation by means of surplus labour extraction but it is also case surplus repression of libido... and it is at a time proliferation of libidinal sex.... We are living within aporia ……….. ... uncontradictory contradictions....

Slide 10:

In India, it is found that women are worshipped as goddesses and simultaneously their fertile bodies are annihilated....

Slide 11:

Hindu males are haunted by this ambiguity of different privileges. He is worshipping female-body as mother and at same time he is MANeuvering woman. Hindu-He is at a time a mother-fucker (the abusive word “ mothercot “ is extensively used in the North India. Note the use of English word “mother” in this hybrid compound) and a mother-worshipper or an obedient son of his mother.

Slide 12:

I was feeling shame when I was showing the last slide, but a biological female was using these abusive terms without gentle hesitation. The question is what is the gender of Phoolan Devi, the Bandit Queen (A film by Shekhar Kapur , 1995) ???

PHASE-I :

“The development of the paternal domination into an increasingly powerful state system administered by men is thus a continuance of the primal repression, which has as its purpose the ever wider exclusion of woman—just on account of the painful memory of the birth trauma—even at the cost of establishing the uncertain descent ( semper incertus ) from the father as a foundation for the entire law (name, inheritance, etc.).” -Otto Rank THE TRAUMA OF BIRTH 1929: 94 PHASE-I

Slide 15:

Bharat is a body—a female body— Sati’s (The holy mother goddess, Siva’s wife) body-parts are scattered all over India— after sati’s dead body was annihilated by a MALE god, who was trying to reduce the anger of another god, a widower….

Slide 16:

These female organs are worshipped in different Indian tirtha s. (almost 51, though numbers differ in different puranas as well as in some marginal printed documents as found in side of different  sati - pitha s )

Slide 17:

Fragmented body of the mother-goddess create another problem. The problem was inaugurated by the empirical historians, when they were searching the “real” birthplace(s) of lord Rama as if the “true” birthplace (?) of Rama would solve the problems raised by the Sangh Parivar .

Slide 18:

If that is not the case, I wish to address this imagination of iso-corpo real s as the Schrodinger’s cat ’s problem in Archaeology — it is there and it is not there…we do not know actually .

Slide 19:

We do not have any witness for the existence of a certain body-part of the mother in certain pitha . We do not have “right” to dig the satipitha s to find out the living fossils of mother’s body-parts or iso -corpo real . It may be there—it may not be there. However, the body-part is there—‘out’ there in the imagination of human subjects, the believers.

Slide 20:

It is the question of faith! If nation state is a secular imagined entity, it is also a non-secular imagined formation of boundary. Both of these cases are related to imagi NATION …

Slide 21:

I am now remembering that ceremony—holy thread ceremony of Hindu Brahmins. That is the liminal ritual for a ‘Hindu’ male adolescent, who is entering in to the sacred domain after crossing the threshold. After that ceremony, I was taught to imagine of three types of lady at the moment of silently chanting gayatrimantra (a secret psalm in the name of the mother [?] Gayatri ). This much I can remember that I was fully obsessed with the bodies of those ladies at the age of 12/13.

Slide 22:

Kakar (1981:128) said Hindu brahmins used to suffer narcissistic wound as an after effect of this ceremony as that ceremony initiates a dependency on the supreme male or brahman . What Kakar did not notice, was this obsession with the figure of three types of lady at the time of brahmacarya (a stage of life, when sexual austerity is practiced).

Slide 23:

Secondly, it is also a puzzling question that why we should imagine three types of lady, at the time of worshipping this supreme male called brahman . At one phase, He (Sanskrit sah as in so’ham , ‘he is I’), the Brahman, is THE male and He is also a neuter (Sanskrit tat , as in tatvamasi , ‘ It is also you’) gender.

Slide 24:

There is a tension between matriarchal power-worship and patriarchal Brahminism . This tension was engendered by the difference between substratum female-worship and superstratum Brahminical male-worship. This tension also contaminates Hindu male’s ambiguous relationship with female (as noted by Nandy,1980, Kakar , 1981, and Dyson, 1985: 301).

Slide 25:

Kosambi (1962) showed how the ancient mother-cult was marginalized due to the patriarchal intervention of superstratum so-called Aryan culture: “The shrine of any mother-goddess without an identificatio brahmanica is outside the village. Occasionally, and with her special permission a representative stone may be brought into some temple inside the village to facilitate service during the rains.” (1962: 91) That is, mother was marginalized and placed in the crossroads (outside the village) by the Aryan priestly commune. (Note that still we follow the tradition : raksakali is worshipped at the waysides or crossroads ).

Slide 26:

Kosambi also observed (ibid:109) that the mother goddess was hegemonically subsumed by the Brahminical cult. Kosambi used the words like "assimilation" "acculturation".

Slide 27:

This demonstration is also confirmed by Nandy’s observation: “A number of studies have found that such a society tends to emphasize the feminine principle in nature, to see nature as a mother, who is irascible and unpredictable, propitiable only through a wide variety of rites and rituals. Particularly in societies where nature continues to be the dominant partner in the man-nature dyad, important themes in folklore and religious texts are often the fecundity and bounty of nature as well as her frequent denial of sustenance to men who have poor means of controlling the fickle mother and are totally dependent upon her for survival. This is certainly true of India. Though the Brahmanic tradition attempted to limit the dominance of woman in society, the pre-Aryan dominance of woman was retained in many areas of life, particularly in the symbolic system. Contd …..

Slide 28:

This undeniably is a matri -focal culture in which femininity is inextricably linked with prakriti , or nature, and prakriti with lila , or activity. Similarly, the concept of adyasakti , primal or original power, is entirely feminine in India. It is the male principle in the godhead, purusa that is reliable but relatively passive, weak, distant, and secondary. That is why the deities that preside over those critical sectors of life which one cannot control—such as the success of crops and the occurrence of famines (food), protection against cholera and smallpox (personal survival), and childbirth and child health (perpetuation of race)—are all motherly figures. ( Nandy , 1980: 35). Kindly note that in the atheist Samkhya darsana , prakrti is not female, but the matter and purusa is the consciousness. Cf. Hyperlink: “Soul’d in and out: Representation of Body, No-Body in the Hindu Philosophy. ”

Slide 29:

That is, F was MANeuvaured by the culture of M. To illustrate it, one can take an instance from the Hindu purana ( Devi Bhagabat , Markandya Candi ), where Brahmanic culture projected their enemy as male demons. Devi Durga , who was created by the (male) gods' concentrated power , fought against the asura s 'male-demons' to re-establish the (male-) gods' sovereignty. The paradox of the story is that the indigenous matriarchy was fighting with the patriarchal asura s (which means "demons" in later Indo-Aryan culture, but "gods" in the Indo-Iranian-counterpart) and later on matriarchy was subsumed by the priestly (obviously male) commune and was projected as well as represented as Brahminical goddess by the way of male- selving .

Slide 30:

In case of Laksmi (the goddess of property) also, an icon of non- Laksmi made of cowdung is worshipped outside the main door. This non- Laksmi , according to Thakur (1350 Bamgabda:27-30), is an non-Aryan Goddess, who was marginalized by the Brahminical reconstruction of new Laksmi . This Hindu worldview of the ultimate reality incarnated in the sacred female body or mother nature, does not have any impact on the Hindu male’s attitude towards female as heterosexual relationship is controlled by the patriarchal values almost similar to catholic church.

Slide 31:

Secondly, it must be noticed that the militant Durga Vahini (Woman’s organization of B.J.P.) is now operating in our MOTHERland to destroy asura s (=non-Hindus?). An extremely male-centered political party constitutes this vahini , named after mother Durga .

PHASE-II:

Let us look into the other side of the story!   It departs from the Freudian/Jungian meta-psychological project of universal /global(?) Oedipus Complex and simultaneously adds something opposite to it.   There is a reverse trend of “ castrating ” the younger one as well as an antithetical drive for preserving the progeny. PHASE-II

Slide 33:

Instead of “being dad, having mom”, which might be a possibility in some kowms , there is another trend of annihilating younger generation, i.e.,   “satisfied dad with (physically or mentally) terminated daughters and sons”.

Slide 34:

Freud-Jung took their cue from Greek mythology and   Let me reiterate it from the so-called “Hindu” purana to elaborate this hypothesis.   The epic of Mahabharata that explains the repressive forces in society to primal repression by a father jealous of his male child's youth and virility.   In the Mahabharata, it was told that Yayati took his youngest son’s ( Puru ) vitality to restore his cursed aging.

Slide 35:

“Then one or the other son might succeed in attaining a situation similar to that of the father in the original horde. One favored position came about in a natural way: it was that of the youngest son who, protected by his mother's love, could profit by his father's advancing years and replace him after his death.” --Moses and Monotheism , Freud, Sigmund 1949:128

Slide 36:

This planned process (with Malthusian mindset) of termination of dangerous younger/- est male generation is observed in the domain of certain society. And, Freud observed that there is no need for further elaboration of progeny, i.e. nullification of offspring, the world of by choice childless couples: “When a love-relationship is at its height no room is left for any interest in the surrounding world; the pair of lovers are sufficient unto themselves, do not even need the child they have in common to make them happy.” -Freud, Sigmund Civilization and its Discontents 1930: 79-80

Slide 37:

The dads, the incarnation of Yayati , are driving their son to groups, even sons are placed in a dangerous suicidal “terrorist” squad so that they might be annihilated by the Yayati -dads of the other or opponent group. That is, Abhimanyu s are placed within the cakravyuha (multi-tier defensive military formation that looks like a disc) with false assurances of total security by his ( Yayati -)uncles.

Slide 38:

Abhimanyu learned the technique of entering into the cakravyuha from his father Arjuna , when he was in his mother’s womb. However, he did not know the escape route as his mom slept when Arjuna was depicting the technique of departure. Abhimanyu s are entering into the traumatic world of ruthless battle without knowing the escape route. On the other hand, Naciketa , as told by Kathopanisad , got death-sentence from his from his father. He went to the door of death and got his truth-room of wis (h)dom.

Slide 39:

Abhimanyu s , Naciketa s are killed, annihilated, terminated, castrated....

Slide 40:

Thus, Sartre was rejoicing his father’s early death as this event of THE DEATH OF THE FATHER had given him supposed “ freedom ”: “ Jean Baptiste’s death was a great event of my life: it returned my mother to her chains and it gave me my freedom. The rule is that there are no good fathers; it is not the men who are at fault but the parental bond which is rotten. There is nothing better than to produce children, but what a sin to have some! If He had lived, my father would have lain down on me and crushed me. Fortunately he died young;... ” (Sartre, 1964, Trans. 1967: 14-5)

The following images of Abhimanyus are self-explanatory: :

The following images of Abhimanyus are self-explanatory:

Slide 42:

RSS Training Camp: Children within Cakravyuha

Slide 43:

RSS Training Camp: Children within Cakravyuha

Slide 44:

ISIS Training Camp: Children ready to annihilate Yayatis and Babur

Where were the ageold leaders of these young victims???:

Where were the ageold leaders of these young victims???

Slide 46:

“...the primal father had prevented his sons from satisfying their directly sexual tendencies; he forced them into abstinence and consequently into the emotional ties with him and with one another which could arise out of those of their tendencies that were inhibited in their sexual aim. He forced them, so to speak, into group psychology. His sexual jealousy and intolerance became in the last resort the causes of group psychology.” -Freud, Sigmund Group Psychology and the Analysis of the Ego 1949: 117-18

Slide 47:

One of the Yayatis ’ technique for taming the docile bodies of the children by, as Foucault observed, is the pedagogization of children sex: “...a double assertion that practically all children indulge or are prone to indulge in sexual activity; and that, being unwarranted, at the same time 'natural" and 'contrary to nature," this sexual activity posed physical and moral, individual and collective dangers; children were defined as 'preliminary" sexual beings, on this side of sex, yet within it, astride a dangerous dividing line. Parents, families, educators, doctors, and eventually psy­chologists would have to take charge, in a continuous way, of this precious and perilous, dangerous and endangered sexual potential: this pedagogization was especially evident in the war against onanism , which in the West lasted nearly two centuries.” --Foucault, M. History of Sexuality , Vol. I, pg.104

Slide 48:

I wish to name it as Yayati complex —the extreme case of testosterone poisoning …. Testosterone poisoning, an abusive term targeted towards hyperactive male. It is used to depict gross masculine misbehavior against women or the humanity and the world. It represents negative traits of masculinity, e.g., male-centric fascism, totalitarian authoritarianism....

Slide 49:

On the other hand, the caring attitude towards younger generation is named after war-monger Babur, by remembering his effort to save his male child. The Babur Complex relates the popular legend of the Timurid Conqueror Babur (1483-1531), who when his son and heir apparent Humayun fell sick and was declared dying by the court physicians , circled his sick bed thrice and prayed for the ailment to be given to him and his wards life be spared to altruistic actions by patriarchal figures in society.

Slide 50:

Thus, there are two opposite poles: Eros and Thanatos …. In the case of Babur Complex, the nexus between saving the progeny and the preservation of private property is also being observed. The simultaneous and overlapping operations of Yayati and Babur complex ( thanatos and eros ) originate from context-sensitive ego and not from the Id ( Freud thought that Oedipus/Electra complex was formed from the Id),….

Slide 51:

….therefore there is no universal/ global truth-claim regarding the existence of Yayati / Babur complexes as these vary in different spaces and times.

Slide 52:

Lastly, let us now look into world of animals, where both moms and dads kill their offspring and consumed. The animal parents try to get rid of their competitors and simultaneously, they also protect their progeny ... Thus this presentation tries capture this ambivalence, aporia , uncontradictory contradictions, decidable undecidables , undecidable decidable.........

Slide 54:

The questions are: How do “I’ get rid of such violent situation? How do I get rid of fascist governmentality ? How shall I practice non-violence? Is it necessary at all? Does this type of ambivalence or uncontradictory contradictions arise out of my multiple divided/ fragmented or schizophrenic selves?

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