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Webb has explained that he actually saw the pedophilic act take place in full view of about a hundred people. In some parts of the Third World it is not a sexual act done for enjoyment, but a RITUAL, as the following scientific article demonstrates:
"The fact that a son is bound up with significant symbolic meaning, is inseparable from a local recognition of a boy's body in biological terms, that is to say, his genitals (i.e. the Phallus). In Thinh Tri, the body of a little boy is generally a matter of common interest and concern. For example, a little boy is usually fondly called a thang cu, which means 'penis boy' (lit. male penis). The genitals of small Thinh Tri boys receive a great deal of attention by being commented on, joked about, or even grasped. The local ways in which boys' genitals are paid attention to are in sharp contrast to the fact that girls' genitals do not receive any special attention. The widespread concern in Thinh Tri with respect to boys' genitals is related to the symbolism of blood, which does not mean the same with regard to females and males. Despite blood being acknowledged as a 'vital life force' (khi huyet) of both the female and male body, it is basically perceived of as a female energy. Its complementary male vital life force is 'semen' (khi), which is said to be the substance of male energy. This energy is thought to guarantee the continuation of the blood of a male's patrilineage. Due to such assumptions about blood, a boy's genitals—and by extension, his body—are always already inscribed with the collected morality (dao duc), honor (danh du), and 'obligations' (nghia) of his past generations. Boys' bodies have accumulated body capital while girls' bodies have not . Because a Thinh Tri boy's body holds inborn morality, honor, and reputation due to his relation to his patrilineage, his body i.e. the Phallus) condenses the preconditions for practicing good male morality. His body symbolizes the future good morality, honor, and reputation of his patrilineage and the performance of certain patrilineal rituals".
Hence,
" a child's body is construed as a powerful socio-symbolic and material sign that reflects local life in terms of hierarchies, positions, and power. Local understandings of female and male bodies crystallize the fact that a child's body simultaneously is wrought socially (i.e. in terms of 'gender') and biologically (i.e. in terms of 'sex'). In this way, both the notions of sex and gender have a history, which is constructed discursively. In other words, both notions address the same question, which is namely, how female and male bodies are rendered meaningful in time and space".
9.2.1 Verbal Indices
Matters become more directly apparent in accompanying verbal reinforcements, directed to the baby/toddler or to audience. Only a selection of descriptions provide such accompanying commentaries:
The Vietnamese case being mentioned; Ordos Mongols: " commonly touch the child's genitals and caress them, saying at the same time: "Give me this" "; Okinawans: "Old women like to tweak a little boy's penis and jokingly say. "What is that, what is that?"; Balinese: "With the slight titillation go the repeated words: "Handsome, handsome, handsome", an adjective applied only to males. The little girl's vulva is patted gently, with the accompanying feminine adjective "Pretty, pretty, pretty" "; Borneo: "Mothers often hold infant boys aloft in the course of singing magical growth songs, blowing softly on the penis, while noting aloud sexual powers to come at maturity"; Sarawak: "Not infrequently, when brother's or sister's young child visits Ego, the latter will "make glad over him" (begaga ka ia) with the words, Jaum aku, ulun aku ("My captive, my slave")" ; Aritama: "Adults make joking remarks about the future virility of the baby, about the size of his penis, and about his reactions to such caresses"; Martinique: "Men fondle the penises of little boys, remarking publicly on their size and potential, impressing on the children expectations of their masculinity"; Puerto Rico: " adults and older brothers and sisters are likely to tease and play with his genitals, kissing them and remarking on their size, commenting that he is a machito (real little male) or a machote (real he-man)"; " parents and friends may play with the boy's genitals until he is around seven years old"; "parents would pull a two-year-old's penis, and inquire for its function. The answer would be, "For the women!"; "A two-year-old boy will be asked, "What is it for?" while an adult pulls at his penis; and sometimes the child will answer, "For women". Such a child is called malo (bad) or even malcria'o (badly brought up), but actually the terms are used with some measure of approval"; "As soon as they started talking, they asked them questions about their penis, for whom it was and for what it was needed. They answered it was for the chacha or the girl friend, or to playa trick on the girl friend. If they had an erection, they were praised and the parents would celebrate it by telling them they had joined the masculine race". Morocco: " affectionate genital contact some women extend when they greet or communicate with an infant"; "Little sisters, aunts, maids, and mothers often attract the little boy's attention to his htewta and try to teach him to pronounce the word, which is quite a task given the gutteral initial letter h. One of the common games played by adult females with a male child is to get him to understand the connection between sidi (master) and the htwta. Hada sidhum ("This is their master"), say the women, pointing to the child's penis. The kissing of the child's penis is a normal gesture for a female relative who has not seen him since his birth. Tbarkallah 'ala-r-Rajal ("God protect the man"), she may whisper"; Turkey: " grandparents and parents fondled their genitals and repeated: "You are male, you are male" ". Olson-Prather noted that a teenage neighbour girl of the elite class expressed verbal but not physical admiration; "In Egypt the mother may attempt to prepare her son gradually for the circumcision operation by "caressing his organ and playfully endeavoring to separate the foreskin from the glans. While doing this she would hum words to the effect that what she is doing will help to make him become a man amongst men"; Eskimo children would copy the practice "to caricature the physical raptures of their parents with cries of "It's wonderful!" ".
Comment Posted By spader On 28.10.2006 @ 03:34
