Thursday, October 7, 2010

How To Preform Auto Fallatio

Essay on the gift

A commentary on the book:
Marcel Mauss (Essai sur le don , PUF, 2007, taken from L'Année sociologique 1924-25, t1)
A confirmation and a
explanation of the 'golden age' of mankind
and mode of life before civilization patriarchal slave

"They were so naive and so detached from his possessions if you had not seen it would not have believed : When you asked them something they had never said no. Instead, they offered to share everything with everyone. " Journal Voyages of Columbus (1st trip )

Marcel Mauss (1874-1950) investigated the-century mode of exchange of goods in towns that had not entered our market system. The picture in this study is to be more or less the same as we are studying other aspects of pre-patriarchal life, before our civilization. The 'archaic form of exchange' that Mauss tells us (the potlatch, the hau, etc..) Is one aspect of a lifestyle that rested on mutual support and the spontaneity of human nature (and in particular, system libido / sexual). Mauss has
some Indians of the Chinook tribe Pacific Northwest (Seattle land) had a term, 'potlatch' (derived from the Nootka 'patshatl'), which was something equivalent to our 'donate', but when they explained what it meant, it was not just 'give', but 'give-take-back'. So important was knowing how to give and receive and then learn to give back. Mauss, to define together the word 'exchange' with 'don', 'exchange / don' because the 'archaic form of exchange' was based on the 'gift': was the extension of 'give-receive-return 'within the clans and families, which in sociology regime has been called 'total benefit. "
According to Marcel Mauss's notion of 'potlatch' is the same as the notion of 'hau', reported by the anthropologist Ranapari Maori Elsdon Best in 1909. The Maori Ranapari explained to Best, that if someone gives you something you can not stay with the 'hau' of that thing, but you have to return it. The 'hau' was something like empathy, some will translate for 'espíritu' "that accompanies the given object, not the object itself.
The fact that these peoples had a concept to describe what in our language are three different actions for we need three different verbs ('to-get-back'), it means that your observation of the phenomenology of life were not three but one action, a single process. Tan was concatenated continuous give-receive-return that ell @ s was a single phenomenon, the 'hau' or 'postlach', expressing how the forest work and life in general, the Maori used Ranapari the term 'hau' both to express the mode of operation of the forest, and human relations: dar-get-back.
The study of forms of trade have been another way in which sociology has come to the description of the native lifestyle Site, coherent and consistent with the findings made in other fields (archeology, literature, art, psychoanalysis, etc.).. For, as Mauss suggests, behind the exchange of goods is a particular mode of relationship, and behind the 'potlatch' is the relationship of mutual support. Its evolution parallels the changes that took place in our way of life, from pre-patriarchal civilizations (called in literature the 'golden age') to the generalization of our civilization patriarchal slavery. The appearance of the coin is an important indicator of social change. Many changes were not simultaneous, others yes, some occurred abruptly, others slowly and various intermediate forms, but eventually imposed and widespread in our planet.
After studying carefully all available information on the movement of goods, people from around the world, from Melanesia to Alaska, Mauss reached the following conclusions drawn at the end of Chapter 2 of his book, and to transcribe (and translate French) literally to comment below.

first conclusion, therefore, in four major population groups have found:
First, in two or three groups, the potlatch;
later, the main reason and the normal form of potlatch itself, and further
beyond the potlatch, and in all groups, the archaic form of exchange, the gifts presented and delivered
[dons présentées et rendus].
also found in these societies identified the flow of things with the movement of the rights and persons. In fact, you could be here.
The number, scale, the importance of these data allow us fully to conceive a system should be to a large part of mankind for a very long transition phase and which still exists in other towns also of which we have described. We can conceive
the principle of exchange-don [échange-don] should be to those companies already had moved beyond the stage of 'total provision ' (between clans and between families), but had not reached the individual contract pure market in which money circulates, the sale itself, and especially the notion estimated price currency weighed and recorded.
[Despite et titreé] "(Emphasis added Marcel Mauss)

This means that this form of flow of goods, was not an incidental, random, arbitrary and so on., but it must have been the trade regime of a large part of humanity, during a very long stage. Is the explanation from the academic sociology (Mauss was one of the founding of the Ethnological Institute in Paris in 1925) of the ancients left many written letters, and testimonies about the generosity and hospitality of these people provided by travelers past centuries and even by the conquerors. Is a test of mutual support also described by Kropotkin.
In my writing on the degeneration of the human race by the loss of their fundamental qualities Mauss gathered this work to explain the operation of reciprocity from the viewpoint of libidinal system. Without intending it, was following the path opened by the Congress of the Central States Anthropological Society, "at the First Symposium on Sexual Anthropology held in the Congress, which took place in Lexington, Kentucky in 1965. According to Ernest Borneman (1), at the congress was born a new field of study: sexual anthropology, the convergence of scientific sexology history and anthropology. A road, initiated by Bachofen and Reich, to understand human relations from the perspective of the sexual economy. Because the potlatch
Mauss view is but one aspect of relations reciprocity and mutual support that the libidinal system produces, and in my letter described noticing two aspects of our production libidinal perfectly visible and recognized: feelings of generosity and gratitude / correspondence that spring from our organic drives-as long as our bodies did not suffer serious damage or degenerative processes.
But it happens that we have a very distorted view of human beings is so embracing the disappearance of sexuality and its social function of our conceptual framework, most sociologists and historians have been unable to complete its work with a thorough understanding of the object studied, due to magma dogma that can not understand the human condition. Mauss
goes around and round the potlatch and gift, and talk of an 'obligation' to return ... A duty to return? It seems that they have practiced that, they had a 'duty' to return, the Maori Ranapari said it was not fair, or we can not stay with the 'hau' a gift that we do, we must return . But that 'having' or 'obligation', as 'obligation' to share the hunting or fishing or collecting is a way of expressing a habit that is not born of a law or a precept religious organization or a dictated from a higher court, but customs and traditions that are caused by the libidinal system (the original 'total provision' into clans and families), libidinal system still works fed by customs creates , and libidinal system may include any human being, it also abroad. Mauss himself makes this clear when he explains:
" When offering and deliver things is because they offer and deliver 'their respects' [ses Respects] -we can even say his 'courtesy' [ses politesse]. But also is that giving [property], one gives to himself, and if you give yourself is because you must, the person and property- others.
Another aspect that I noted Ranapari it say that someone gives you a 'taonga' (a gift, a good) pushed by the 'hau' of 'taonga' before he had given her.
This explanation may give rise to all sorts of speculation on unseen spiritual forces that move things. I make you a gift that leads into a bug that's going to push me back the gift. Well, not exactly how the system works libidinal reciprocity. It is not a visible bug that goes with the gift, but love, affection, empathy, a production of a body system that goes to another body system, there is indeed something that goes with the gift that is not visible matter, but is subject sensually perceptible, affection, sexual energy. The 'giving' is an organic impulse, an impulse to pour our affection that comes from our sexual system and leads to be received in the other body system an impulse to reciprocate. The urge to call her generosity and Development course with joy and pleasure, when we reached the gift triggered a pulse of gratitude that we will match and return our affection, the gratitude is also an emotion and a feeling that causes taste and pleasure. This is how the libidinal system establishes relations of reciprocity, exchange, solidarity and mutual aid, the total provision that describes Mauss was working in clans and families.
seems appropriate to quote and place is what Deleuze and Guattari on the desire touring the social field ... or what Odent said that in our society there is a serious deficiency of the hormone prolactin, the hormone that promotes the care of others or the other, deficit or lack that originates with the deletion in the human life of the important period of lactation, perhaps longer period of sexual life of women (in most of Mycenaean octopus I've found, the waves of pleasure out of the breasts). We stripped the biochemistry of life of this particular element, by removing all the children of man, breaking the sexual system development to produce adult bodies in a state of war rather than adult bodies in a state of love.
Our Renaissance poets mention the power of love and its frequent conflict with our desire that goes against them. Garcilaso even speaks to his own feelings, he criticizes the contradiction will occur, and asks them to stop, having in mind that before had never tried to stop them: Do not waste who has both lost / Bastet love, which has for my past / Oh my agora have never tried / To defend what you wanted.
When our way of life away from the natural and normal way of living to which we were made @ s, there is relative autonomy or distance from the libidinal system regarding the order of relationships with the crashing. Perceive or note the distance, mismatch or match in some way is an acknowledgment of their existence.
This entity on the system itself libidinal and sexual energy is what has been the basis for lifting the spirit world or the spiritual. The terms which initially served to express the production of our system production sexually felt but invisible to the eyes, is deformed to prevent verbalization, and passed to designate otherwise. This created the spiritual world aimed at hiding the sexual system and its productions, to distort their perception, their significance and meaning. Referring to the story, used to ignore their social control function and the natural way of life based on mutual support. A recent example of this perverse strategy is the deification of the image from the Paleolithic and Neolithic woman, whose performances unearthed by archaeologists, are proof of the existence of cultures based on natural human sexuality. (This explanation is in Chapter 2 of The Assault on Hades),
This process spiritualize sexuality had been denounced by the scientific sexology last century and was called 'sublimation'. It seemed that this had been clear, but that has not happened. Creationists and spiritual ideas are invading all that in the last two centuries had been advanced. An example of this is offered by the following comment by Mircea Eliade ( croyences Histoire des idées et des religieuses I Payot, 1976, pags. 44-45)
"... The art of Natoufins is naturalistic: we have upgraded small sculptures of animals and human figures, sometimes in position erotic. The sexual symbolism of the pillars carved in the form of a phallus is so obvious that one can not doubt their magic-religious meaning. "
That is, for Eliade, the sexual symbolism is automatically a magic-religious meaning. And this is supported without any qualms.
So when we say that the 'hau' is the spirit of the given object, from our perspective today, we do not understand as well as understand the people who lived under the 'hau'. As the 'spirit' is a translated from the original word from our conceptual universe, the same as that of the famous' chief North American Indian tribes, it seems that it has nothing to do with our notion of 'head', as the original term designates a completely different role to the role of leadership or command. So I think we should use another term, such that the 'hau' is the empathy that comes with the order given, or the desire that runs through the social field: the desire and affection should flow must be matched, and so the goods flow also affects
When someone gives us something, we perceive the affection and empathy to give us the gift, not a 'spirit' that inhabit the present, is the affection which he bears or represents. Objects that have given us With great affection, are associated with such affection and have important symbolic value for us-s. And surely we will have tried to reciprocate that affection with a gift delivered to bearer of our affection.
From a standpoint of in-formational qualities of human beings, the 'hau' or the 'potlatch' would be met as the normal development of these qualities.
But we have created a conceptual universe, a vision of humanity which excluded one of its basic elements, one of the qualities most important in-formational, sexuality, body and system of social regulation. Then the history, sociology, all fields knowledge, with few exceptions, are close to the surface of the truth of things, leaving aside, as an invisible ghost, the very system of regulation which the patriarchal system has turned off and kept in a largely dysfunctional. Mauss, although there is the prospect of sexual anthropology, and can not locate the true origin of 'hau' or 'potlatch' is none other than the production of life itself, somehow I said when explaining the identification of exchange of things with personal relationships and recognition of their 'rights'. Finally

say that the relationship between entertainment and the system human libido was reported by Bachofen, in fact the true founder of the Sexual Antropolgía, and one of the few exceptions I have mentioned. For Bachofen hospitality was a derivation of 'mutterlich' and 'Muttertum':

in the care of the fruits of your body learns the woman before the man, to display their love and care beyond the limits of its own person and direct all ... to support creative talent and the beautification of other beings. These precautions are the basis for development of culture ...
... It is based on the principle of universal freedom and equality, often found as essential features of the ginecocráticos village life ('gynaikokratischer'), and it should also be the Philoxenia or hospitality ... embracing the meaning of certain terms ... and that all members of the state were considered family because of their common origin from the same mother, the earth ... Above all been praised in the states ginecocráticos the absence of internal strife and their rejection of contention. Those solemn communal assemblies or 'panegirios' the whole town celebrated by sharing a sense of brotherhood ....
tissue ginecocrático customs of the world is surrounded by a halo of benevolent humanity ... and gives a character can recognize all over again what the universe leads to beneficial native. These primitive human generations, that his whole being subordinate to the law of the mother gave to posterity the essential features of the image of the silver age of mankind, appear under the guise of a naive Saturn. Understand what is now the highlight of the mother and their ongoing and painstaking care, as described by Hesiod, and the eternal minority of children who follow a more corporeal than spiritual evolution, enjoy up to an advanced age peace and fulfillment that farm life offered under the mother, these images correspond to that of a lost happiness, always supported by the dominance of the maternal, and refer to those 'Archei gynaikon phyla (early generations of women) that disappeared with peace on earth. The historicity of myth here a striking confirmation. Ni ... fantasy, and ... poetry ... must distort the historical tradition, nor obscure the essential character of the archaic human existence and its significance for life.

It is right also end this reflection on the social function of the libido with a quotation from Wilhelm Reich, who was the first, as recognized by Deleuze and Guattari explain that the rule can only be exercised under a repression of sexuality.

The 'Mutterrecht', whose historical existence has been proven, not only represents the natural democracy organization of labor but also the natural organization of society that obeys the imperatives of sexual economy (...) Not only is disconcerting sexual organization 'Mutterrecht' by different organization of inbreeding, but also by the natural self-regulating effect that printed sex life. ( The mass psychology of fascism, 1933).
La Granja, October 2010

(1) Ernest Borneman, Le Patriarcat. PUF, 1975


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