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Current circumstances have disrupted my lecture plans for 2020, but I have contributed a number of lectures to a new venture from Treadwells of London – their online subscriber lectures. Continue reading »
“in view of the indelibility that is characteristic of all mental traces, it is surely not surprising that even the most primitive forms of genital worship can be shown to have existed in very recent times and that the language, customs, and superstitions of mankind today contain survivals from every phase of this process of development.”
Sigmund Freud, Eine Kindheitserinnerung des Leonardo Da Vince, 1910
Before I move onto an examination of Edward Sellon’s anthropological and “phallic” works, I want to first discuss the wider context of phallic theories of religion in the nineteenth century. Continue reading »
And so to Edward Sellon; libertine, atheist, orientalist, anthropologist, pornographer. For this post, I’m going to focus on Sellon’s pornographic productions and then will turn to his anthropological excursions in the next post. To some extent, this is a repeat of the approach I took in my first two essays on Edward Sellon (here and here) but I shall endeavour not to repeat earlier material too much. Continue reading »
Following on from the previous post in this series, I will now examine the activities of the Anthropological Society of London and its “inner cabal” – The Cannibal Club. Continue reading »
I have for some time been interested in how representations of India – particularly those related to sexuality – emerged out of the Colonial period and went on to influence twentieth-century stereotypes of India in a wide variety of ways. The ready association made between Tantra and sex, for example, is something I would argue, has its roots in this period, as does much of the romanticism about India as a land of enlightened sexuality. It is this interest that led me into a murky territory which is sometimes called ethnopornography – a shadow zone where a piece of erotic writing can disguise itself as a scholarly work – or a scholarly work can be read as erotica. Where the body of the native is portrayed as alluring or threatening – sometimes both, and colonial territories become both zones of sexual adventure and hearts of darkness. Continue reading »
In the previous post in this series, I briefly sketched out the orientalist position on yoga & yoga powers before outlining how the extraordinary abilities attributed to yogis became associated with stage magic and deception. Now I will take a look at how yoga powers were represented in the writings of the leaders of the Theosophical Society. Continue reading »
This post is an extract from a recent lecture at Treadwells Bookshop, entitled “Flying through the air, entering other bodies: Yoga and Magical Powers”. The lecture examined the relationship between yoga and magical or extraordinary abilities. When I began reading for the lecture, I was very familiar with the anti-Yoga views of 19th century scholars such as Max Muller or H.H. Wilson, but less so regarding how attitudes to yoga and yoga powers intersected with popular culture. So here is a brief examination of how yogic powers became associated with stage magic, duplicity and deception. Continue reading »
Having discussed the “discovery” and publication of the Kamasutra, I will now examine some aspects of its history and influence beyond the confines of Burton’s closed circle of gentleman erotophiles. For this post, I will discuss the some of changes in representation of the Kamasutra in the West throughout the twentieth century. Continue reading »
Following on from the last post in this series in which I examined William Ward and his contribution to the assciation between tantra and sex, I now want to turn to the second of the three texts I examined in my Treadwells lecture – the Kamasutra. I selected the Kamasutra specifically because it is so frequently assumed to be a “tantric” text, and because I wanted to use it as a “lens” through which to examine the period it was first published in – the late nineteenth century and in addition, its later influence in the 1960s and beyond. For this first post, I will discuss the Kamasutra and the cultural context in which it was published, and follow up with a discussion of the Kamasutra’s wider reception in the twentieth century. Continue reading »