By William F. Pinar (auth.)
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Additional resources for Race, Religion, and a Curriculum of Reparation: Teacher Education for a Multicultural Society
If enough semen has been ingested by the time the boy begins puberty, facial hair appears (Gilmore 1990). Why is the covenant between father and son made away from the mother, inside Noah’s tent? Why does identification with the father require sacrifice, 30 RACE, RELIGION, AND A CURRICULUM OF REPARATION pain, stoicism? Why must openings be penetrated, why must the penis be branded? In Western versions, the mohel sucks the son’s penis to draw the blood, to heal the wound. In the desublimated versions, the sons suck their fathers’.
Leviticus 19:23–25) Gollaher explains that fruit trees growing in Israel, among them figs, olives, grapes, and dates, typically produce little fruit during their early years. Their capacity to “bear fruit” comes later, as the writer acknowledges. In this sense, the trees are likened to the uncircumcised boy, whose potency awaits the removal of his foreskin in preparation for heterosexual intercourse and paternity (Gollaher 2000). Is this not all intolerably queer? The tell-tale sign is the centrality of circumcision to the covenant; it points to the “forgotten” trauma between father and son for which the covenant substitutes.
The key to all this,” as Gilmore (1990, 152) sees it, “is to get the boy away from the baneful influence of his mother so that this tingu may be stimulated to grow and implement the masculinization process. ” This view is hardly limited to the Sambia (see Pinar 2001, chapter 6). Though “extreme” for the New Guinea Highlands, Gilmore (1990, 152) tells us, Sambian beliefs about gender and sexual maturation are not unique. In fact, such ideas are rather common in the Highlands; the Sambia demonstrate an “extreme version” of a “widespread” and “passionate” belief in the “artificiality” of manhood (Gilmore 1990, 153).