Tuesday, June 28, 2011
Thursday, June 10, 2010
Repression in SEX
Attempts to achieve sexual equality are not unique to present-day Anglo-American society. A brave and fascinating experiment in women's liberation was conducted by the Israelis when they set up their rural communes, the kibbutzim, during the colonization of Palestine in the early part of this century. A central part of their semi-Marxist ideology was the total emancipation of women from all inequalities (sexual, social, economic and intellectual) that had been imposed upon them by traditional society. According to Israeli Utopian theory, the burden of child-rearing and home-making was the root cause of sex-role differentiation and female inequality. Therefore radical changes in family structure were instituted. Traditional marriage was replaced by a system of cohabitation in which a man and woman were assigned shared sleeping accommodation within the commune but retained their separate names and identities. The children were removed from special contact with their parents and reared with others of the same age in community-run nurseries where they played, ate, slept and were educated. Adults were supposed to think of all the kibbutz children as joint social property and were discouraged from developing particularly close relationships with their own offspring. Thus freed from the 'domestic yoke', women were expected to engage in agricultural and productive work to the same extent as men, and men were likewise expected to share in traditional female work. Classically feminine clothes, cosmetics, jewellery and hair-styles were rejected. In order to be equals of men, it was thought women would have to look like men as well as share traditionally male roles. When anthropologists Melford and Audrey Spiro examined the achievements of the kibbutzim in 1950, the experiment appeared to have been largely successful and their preconception of human nature as 'culturally relative' was held to be confirmed. However, in 1975 Melford Spiro returned to the kibbutz for a follow-up study and was surprised to discover that in the intervening quarter-century striking changes had occurred in the domain of marriage, family and sex-roles which 'all but undid the earlier revolution' (Spiro, 1979). The younger generation of women, although raised with unisex models (women driving tractors and men in domestic service occupations) and taught from early childhood that men and women are the same in nature, were now pressing to be allowed fulfilment in the role of mother. 'Women's rights' had taken on almost exactly the reverse meaning to that in our society. The kibbutz government had become predominantly male, apparently because the women showed little interest in politics, and a traditional division of labour along sexual lines had become established. Men were doing most of the productive work, while women were doing mostly community and service work such as teaching, nursing and housekeeping. Marriage had reverted to its original form, with a full wedding ceremony and celebration, and public displays of attachment and 'ownership'. previously almost taboo, were now commonplace. The units of residence had changed from the group to the married couple, and couples were now claiming and gaining the 'right' to enjoy the company of their own children. Children slept with their own parents and spent a great deal more time with them. Women had also shown a return to traditional 'femininity' in terms of appearance, temperament (empathy and lack of assertiveness) and hobbies. 'In the one place where feminists thought their ideal existed, the feminine mystique is ripening as fast as the corn in the fields' (New York Times, April 1976). This collapse in what had seemed to be a successful campaign to abolish gender differences might be explained in terms of exposure to outside – for example, city – influences, but on close examination Spiro found this explanation to be unsatisfactory. Studies of play preferences of kibbutz children revealed that the girls most often played 'mother' (bestowing care and affection on a doll or small animal), while the most common game played by boys was imitating animals (not the domestic animals with which they were familiar, but wild and ferocious animals like snakes and wolves). Social learning theory cannot easily explain why girls should adopt a culturally appropriate model (the parenting woman) in their fantasy play, while boys adopt a culturally irrelevant model (wild animals). Biological pre-dispositions towards nurturance and aggression in girls and boys respectively seems far more plausible as an explanation of this difference. A careful examination of evidence like this led Spiro to conclude that the sex-role counter-revolution that he had observed in the modern kibbutz represented a reassertion of nature, rather than conformity induced by reactionary social influences. For a person previously committed to 'cultural relativity theory', this was a considerable turn-about in attitude. The first sign of a confrontation between nature and ideology in the kibbutz concerned the issue of public nudity. The ideological authorities had early on determined that sexual equality would best be promoted by disregarding all differences in male and female anatomy. Boys and girls in the children's houses were therefore raised in a theoretically 'sex-blind' atmosphere, using the same toilets and showers and dressing in front of each other. This worked perfectly well until the girls reached puberty, at which point (quite spontaneously and contrary to prevailing social attitudes) they developed intense feelings of embarrassment and began to demand privacy. The girls began to rebel actively against these mixed-sex arrangements, refusing to admit boys into the showers with them and undressing with the lights out, or in some private place. For some time the authorities refused to change the system but were eventually convinced that the discomfort of the girls was to be taken seriously, and today most kibbutz high schools have separate bathroom facilities for boys and girls.Again, it is difficult to see how cultural influences could be held responsible for this failure of ideology. Why should shame associated with nudity strike selectively at pubescent girls and not at boys of the same age, or younger girls? The modesty that girls develop at puberty is apparently not due to social guilt induction; much more likely, it is an aspect of the female coyness which is biologically preprogrammed because it served the mating strategy of high partner selectivity and general sexual reserve. |
Glenn Wilson, The Great Sex Divide, pp. 63-66. Peter Owen (London) 1989; Scott-Townsend (Washington D.C.) 1992. |
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Monday, August 24, 2009
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Tuesday, April 21, 2009
from SEX to Super consciousness
Religiousness is the last luxury, says Osho. Western psychotherapy helps us adjust so we can live in “normal insanity,” but once all our material needs are fulfilled, something in us still aches for more – for freedom, expansion, bliss. The 120 questions and responses in The Eternal Quest are about this search, with all its peaks and pitfalls. Osho emphasizes how vital it is for us to ask genuine, basic questions if we want real answers, and has a mercilessly compassionate way of dealing with those who have not understood the point. Inspiring, profound and playful, this book covers everything from the science behind OSHO Dynamic Meditation to why we suffer in love and life.
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From SEX to Super consciousness
Monday, April 13, 2009
suppression
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Osho on Suppression or Transformation of Sexual EnergyQuestion: Beloved Master, When do I know if my sexual energy is transformed or just repressed? She was not thinking that the bhikkhu would be ready to do it, because it was known that Buddha did not allow his bhikkhus to talk to women, or to touch any woman. And to ask him to sit on a golden chariot in the open street where there were thousands of people, hundreds of other bhikkhus, other monks...She was not hoping that he would accept the invitation, but he said, "That's good," and he climbed on the chariot and sat by her side. It was a scene. She was one of the wealthiest women the world had known. But Amrapali said, "From tomorrow, the rainy season is going to be here." In the rainy season the bhikkhus, the monks, don't move. They stay in one place -- only for the rainy season. The remaining months they are always on the move from one village to another village. "From tomorrow, the rainy season is going to begin. I invite you to stay with me. You can ask your master."
He said, "Jolly good, I will ask the master. And I don't see that he will object, because I know him -- he knows me, and he knows me more than I know him." He told the whole thing and he said, "The woman has asked me to stay with her for the coming four months' rainy season. And I have said to her, `As I know my master I don't think there is any problem, and my master knows me better than I know him.' So what do you say?" It was a shock. People were thinking he would be expelled, and he was being rewarded! But what could they do. They said, "Just wait. After four months Buddha will see that he has committed a grave mistake. That young man will be corrupted in that place, in a prostitute's house. Have you ever heard of a monk staying for four months...?" The man stayed for four months, and every day rumors were coming that "this is going wrong" and "that is going wrong." And Buddha said, "Just wait, let him come. I know he is a man who can be trusted. Whatever happens he will tell himself. I don't have to depend on rumors." And when the monk came, Amrapali was with him. He touched Buddha's feet and said, "Amrapali wants to be initiated." Buddha said, "Look, about all these rumors... When a real meditator goes to a prostitute, the prostitute has to change into a meditator. When a repressed person who has all the sexuality and is sitting on a volcano goes to a prostitute, he falls down. He was already waiting for it -- not even a prostitute was needed. Any woman would have done that." The question is saying that all the religions have taught you to repress your sexual energy,and they have created repressed people all around. And those repressed people are very angry with me for the simple reason that I am saying repression is not going to help you.The energy has to be transformed, otherwise the energy will drag you down more into darkness than towards light.
Do not repress anything. Source: from book "The Sword and the Lotus " by Osho |
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