By William F. Pinar (auth.)

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IN THE BEGINNING 17 Freud was hardly unmindful of the association of race with incest, as David Eng reminds. ” As in Genesis 9:23, the signs of racialization are not in any system of “visual authentication” (Eng 2001, 9). They are “established through Freud’s depiction of the sexual practices and pathologies of primitive peoples” (Eng 2001, 9). Because the brothers’ sexuality revolves around—and is regulated by—a powerful male figure, DiPiero (2002, 214) argues that the brothers are “already united” in a “relationship” that constitutes the “cause,” not the “result,” of their patricide.

At other times, it is the son’s oedipal struggles, specifically his feelings of love, hate, and competition toward his father, that are projected onto a vengeful Yahweh. At still other times, Freud (1927) imagined God as providing solace and consolation in a world of pain and suffering. ” Does cannibalism make explicit the “oralization” of identification, that is, the aggressive incorporation of the father, not dissimilar from Sambian fellatio rituals? If so, is identification an aggression against both one’s subjective self and the other with whom one identifies?

These are not mutually exclusive IN THE BEGINNING 33 analyses, of course, as Eilberg-Schwartz (1994, 16) appreciates: Masculinity is threatened by the very constructions that seem to make it possible in the first place, and human men are diminished and challenged by the projection that authorizes their power and social position. Images of deities, of which a divine father is one primary example, thus do more than simply reflect the social order; they challenge and subvert it as well. In our time, they seem, on balance, to threaten the social order, as Christian and Islamic fundamentalisms assault secular modernism (see Armstrong 2001).

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