Jacques Coulardeau & Barack Obama at Academia.edu (53)

I was asked to review Connie Corcoran Wilson’s first volume of her OBAMA’S ODYSSEY. I accepted because it was vastly entering my field of competence and my practice as a university professor teaching US politics, culture and history along with the English language.

This essay will provide the readers with three reviews of books first.

1-                 Dreams from My Father: A Story of Race and Inheritance, by Barack Hussein Obama;

2-                 Of Thee I Sing: A Letter to My Daughters, by Barack Hussein Obama

3-                 Nairobi To Shenzhen: A Novel of Love in the East, byMark Okoth Obama Ndesandjo

Then I included my presentation of November 2009 in Brest, France, later published in Paris: BARACK OBAMA’S VIRTUAL STYLE IN HIS INTERNET MESSAGES TO HIS SUPPORTERS (11/05 – 02/02) by Dr Jacques COULARDEAU, Université Paris 1 Panthéon Sorbonne.

You will then finally find my review of Connie Corcoran Wilson’s book: OBAMA’S ODYSSEY: The 2008 Race for the White House, 2015. You can of jump to it directly, page 27.

The whole collection of articles, presentation and reviews is built along a discourse on history and what a historian can say about a present situation he or she is involved in. I also assess the campaign of Donald Trump so far by the date of March 16, 2016.

That sets Connie Corcoran Wilson’s book in perspective: it is a blog written and published on Yahoo in 2008 but republished in 2016 in a situation where Hillary Clinton severely rejected in 2008 is now the front running candidate of the Democratic Party with the full support of President Barack Obama whose State Secretary she was from 2008 to 2012.

This 2008 rejection is typical of a blog but the reuse of this blog 12 years later is hardly hiding an ideological stance against the establishment of the Democratic Party, no matter what it may stand for in 2016.  

It may also appear as support for the contending candidate against Hillary Clinton in the primaries, but it may also turn out to be objective support for the contending candidate of Hillary Clinton in the presidential election itself. Let’s say that the rather sectarian rejection of Clinton’s attitude at the time of the Lewinsky shady business because she did not asked for divorce is of the same level as the barking Clinton Donald Trump depicts in his March 16 hostile TV ad.

Enjoy the debate and the confrontation of ideas, knowing that if there is no truth in history but only points of view, there is no truth in real life but ideological and political competition that may turn sour at times with the bigotry of some actors.

Research Interests:

Constitutional Law, Comparative Constitutional Law, Constitutional Theory, Barack Obama, Obama, Hillary Clinton, US constitution, Michelle Obama, U.S. presidential primaries and elections, President Bill Clinton, and Donald Trump

This research is based on a long experience of the USA, directly in many states and indirectly in my teaching. In 2008 onward the role of Barack Obama in the USA opened a lot of eyes in Europe on the constitutional reality of a country that has had only one constitution in spite of all events, dramas and

traumas.

The role of the Blacks, Afro-Americans if you prefer, was and has been essential in US history though over dramatic. I have spent a lot of research and teaching time on PTSS, Slavery or Slave, and on the way American Indians have managed to recuperate their own essence.

I wrote and published a lot in the last few years on decolonialization in America, USA and Mexico, on post-colonial studies (recently James Baldwin and Marcus Garvey) and on theater (both Black and Indian, including Chicano/a).

When Connie Corcoran Wilson asked me to review the first volume of her "Obama's Odissey" I accepted at once and found quite a lot of pleasure - and surprises - in doing so.

This research needs a lot of discussing, debating and even maybe rebutting. All opinions are thus welcome. Please read the Abstract that is not included in the paper itself.

Never Ending Mortiferous Death Instinct

https://www.academia.edu/30685510/Never_Ending_Mortiferous_Death_Instinct

http://www.slideshare.net/JacquesCoulardeau/the-bliss-of-violence-thanatos-meets-eros

GIGI SEDLMAYER – TALON, COME FLY WITH ME – 2013

This book is probably a masterpiece, definitely a very good story for young teenagers who love animals and wild life. The whole story is told from the point of view of a young girl who is under the normal size for her age. She is thus “special.” And this is both a cause of some difficulty in her life and the cause of her greatest happy development (that I will not reveal).

Matica is the daughter of a preacher, Crayn, from Australia and German descent who has moved to the Andes in Peru and is practicing his religious vocation in an Indian village. Her mother is Mira and she has a brother Aikon. Due to her reduced size she is considered as special by the Indians in the village and thus kept at a distance as if some ancient superstition were attached to her short size. They did not speak to her and kept her at a distance, in spite of the religious position of her father that was accepted by all. At first I was surprised by this idea of having a whole family of European origin and arriving from Australia playing the role of spiritual guides in an Indian village up in the Peruvian Andes. “Mondele makasi!” as they say in Kinshasa in the local language Lingala. And everyone starts laughing since it means, word for word “Whites, the force!” and in Star Wars dialect it would be “The Force were with the Whites!” Note the ironic past subjunctive.

But the story becomes likable very fast because it centers on a couple of condors who are laying and then sitting on an egg and this event is a rare event in condors’ life: once every two years. Condors are an endangered species particularly due to poachers who steal their eggs. It is not clearly said why, though we can understand it is not to make any omelet. The girl is going to become the friend of the condors and she will save the egg stolen by the poachers and hidden in the mountain when the condors attacked the poachers. This adventure of becoming friends of a wild endangered species of carrion-eaters, hence taming them without depriving them of their freedom and wild life, is described in detail and becomes fascinating. And at this moment the story becomes charming because this girl is going to look after the egg and take care of the hatching of the chick and later on of the raising of it till he, since it is a male, is finally able to fly and his first flight will not be easy.

We are in this story halfway between the adventure of a wild life defender and Alice in Wonderland. That makes it ethical and entertaining for young teenagers. Though the story is told in the third person it contains a great majority proportion of dialogues which makes it dynamic and easy to enter because then each character speaks in their own first persons. To do good is important and has to be taught to younger people, yet I always remember that advice I met in Africa or Asia, but also in California: never ever feed wild animals (think of the Gremlins of a famous film, though then it was “after midnight”), no matter how much they beg or woo. I remember the camping site in the protected wild life area in the Californian Gold Rush Diggins where the wild life rangers told us clearly not to leave anything edible outside of or unlocked in metal trunks or other suitcases and bags during the night or even during the day because most wild animals are scavenging, be they little black Californian bears or deer, etc. They must not be able to have access to human food.

In some situations, it can become extremely dangerous, like trying to feed some wild nocturnal elephants in Sri Lanka. That disturbs wild life and at the same time these nocturnal elephants disturbed in the daytime by diurnal humans can become very violently defensive. But I guess a little bit of dream is not so bad for young teenagers: they will learn a more realistic approach later. The main lesson is that poaching is an unredeemable act that has to be condemned and prosecuted. That has to be learned at a very young age because young people can be very cruel with wild animals from small insects to bigger animals they may hunt or fish in the most useless and wasteful way possible and imaginable. Hunting and fishing should be banned as a free even regulated activity and should only exist within a conservatory action to keep natural wild elements balanced, though it is rather difficult to convince Sri Lankans that wild elephants have to be protected, or any people in Africa or Asia that wild felines, lions, panthers or tigers, have to be seen as friendly and be treated as such, like for example “have a wild lion in your backyard” or “spend the night with a nice wild cobra,” or as for that a wild rattlesnake.

So let your young teenagers at home and at school read this book, and then make them do some research and have some discussions, confrontations or fora to elaborate on how we can save wild species that are on the brink of extinction, like the way the Chinese are saving the panda bear in China.

Dr. Jacques COULARDEAU

NATHANIEL HAWTHORNE – THE SCARLET LETTER – 1850

This novel has become more than a classic. It is a myth, a cult. To cover this romance properly we would have to explore so many levels and details that thousands of pages would not be enough. I will concentrate on the child, Pearl, and then widen the discourse to the novel’s historical value.

We must keep in mind that the twelve gates of the messianic Jerusalem in the Book of Revelation are twelve pearls in a wall of jasper on twelve precious gem foundations:

Hence the child is the gate to this messianic Jerusalem that the Puritans pretended they were building in New England. Note the great pretention of these Puritans since this Jerusalem of the future has to be Messianic, has to be revealed by the Messiah, by Jesus, after his Second Coming and after the Apocalypse and the Last Judgment on Doomsday. This gives the fundamental meaning of the child in the book: She is a direct criticism of any puritan, moralistic, fundamentalist we would say today, approach of religion. Especially since this Pearl will disappear at the end of the book and will exist somewhere else that is not mentioned but we understand is England since Roger Chillingworth gave her land in America and in England. Anyway Boston was certainly not the Messianic Jerusalem the Puritans had in mind. And that rejection is based on the blasphemous character of this pretention. They made themselves a direct embodiment of Jesus Christ and God. They pretended they were Jesus Christ and God.

This is fundamental. The book was published in 1850 and when it appeared it was absolutely clear that there was no separation between the state and the church in the USA. There was no separation between the state and religion and this is still true. But at the time there was no separation of the state and the church, not one particular denominational church but the church in general: any one could be a member of the church of their choice, well within the limits of the area where they were living, residing and working, but the state was a direct emanation of the church in general, an abstract omni-denominational church that excluded the Jews and the Catholics. The exclusion of the Muslims was of course “natural.” The end of the book is typical: the new governor on Election Day had to be instated b y a sermon by the preacher and minister of the (only) local church. We must understand clearly that this story may be situated one century before or more, hence under English rule, but it is “revealed” to the public in 1850 and it is in phase with that public. That’s where the USA are coming from and how they accepted to be depicted in 1850.

The second element is that Pearl is seen as unchristian because she is born out of “fornication”, “adultery”, though in fact out of passion and love. This is clearly shown by the rejection this Pearl is forced to suffer along with her mother, as if this Pearl that should open onto the Messianic Jerusalem and the trees of life that bear twelve crops of fruit a year and whose leaves are the cure for the nations (which may imply all nations, at least all Christian nations in their diversity):

But this Boston could not be seen as such a Messianic Jerusalem since it was opening on the wilderness, or at best the ocean since this Pearl gate lived on a peninsula. There is no cure in Boston for those who are not perfect according to the decrees of the Puritans. There is no forgiveness, no tolerance, no freedom either there. One essential Christian value is missing and it is love. This story is a love story in Puritan garb or under Puritan duress. It is the glorification of love that is stronger than anything else, than any punishment, any estrangement, any rejection. Note, and it is only hinted at a few times, Hester Prynne and Arthur Dimmesdale did not commit any sin against Roger Chillingworth since he had disappeared and had been “captured” by Indians and it was two years before he reappeared on Hester Prynne’s public exposition on the scaffold. The sin is in the fact they did not respect the proper rules like making their love public and sanctified by some marital rite. But love it is and it is clearly explained during the meeting of Hester Prynne and Arthur Dimmesdale in the forest when they decide to go away from Boston.

It is important here to understand a common trick of the 19^th century and the play on names.

Chillingworth is simple: he is bringing the chill of dying and death. He is worth the chilling experience of mental torture. Dimmesdale is also simple since he is a dale of dimmer existence and things, the dale of unpublicized love, the dale of secret penance and punishment. But Hester Prynne is quite another story.

We could be satisfied with the Biblical Book Esther and the Jewish character during the Babylonian exile who became queen and saved the Jewish people. She thus becomes the savior of the community of Boston, of the New Jerusalem, of the Puritans themselves. But that’s not enough. Hester comes from Oistir in Welsh and Irish tradition and has a Germanic origin where it is connected with a beech tree, and is a reduced Anglicized form of a Gaelic word, Ó hOistir ‘descendant of Oistir.’

This last element is complicated in Irish tradition: “** spl Ostuarii, doorkeeper to the monastery of Iona. The first of the family came over from Ireland with "Colum Cille," but causing the displeasure of that saint, he invoked a curse on him, by which it was decreed that never more than five of his clan should exist at the same time. Accordingly, when a sixth was born one of the five was to look for death, which always happened until the race was extinguished. A female who died about the middle of the 18th. century, in Iona, was the last person who could trace a lineage to the doorkeepers of this monastery.” http://www.cairnwater.co.uk/gaelicdictionary/?txtSearch=clann, accessed December 29, 2016. Hester then would represent the end of an exclusion, the final redemption beyond the curse. Hence the Puritan tradition would be identified as a curse.

If we go back to the “beech” another connection has to be developed in the runic tradition, the runes of Germanic and Scandinavian origin vastly present in the Anglo-Saxon world, hence in the English heritage. Two runes refer to a beech tree, both meaning black. “Nauthiz” carries a bunch of key concepts: “Need, resistance, constraint, conflict, drama, effort, necessity, urgency, hard work, need-fire, life lessons, creative friction, distress, force of growth, the consequence of past action, short term pain for long term gain.” (http://runesecrets.com/rune-meanings/nauthiz, accessed December 29, 2016) “Peorth” carries a very dense meaning. It is the “rune of fate and the unmanifest. Rune of probability and the role of luck in the evolutionary process of the all things. Universe at play.” (http://runesecrets.com/rune-meanings/perthro, accessed December 29, 2016) This meaning gives Hester a tremendous power in the story. She is fate and she is going to bring down the Puritan dictatorship in the field of love, mental and sentimental freedom, and through her own daughter she will bring salvation, at least escape.

And her surname “Prynne” is also meaningful. The origin is Norman and the name was introduced by the Normans after Hastings ‘1066). “'Prin' is a 'descendant' of the Latin 'primus' meaning 'first' and it was given as a baptismal name to the first born male child of a family. Some learned academics of the 20th century have suggested that the name may be a nickname for one with 'lordly airs', but this seems unlikely. The similarity with the surnames 'Prince' (originally the French 'prins'), and 'Prime', which is directly from 'primus' cannot be avoided.” (http://www.surnamedb.com/Surname/Prynne#ixzz4UDv5cNEZ, accessed December 29, 2016) Thus she is the person of first importance who is going to lead this Puritan settlement to salvation.

To go back to Pearl, she is also the symbol of what must go along with forgiveness and love, which is repentance, but not the repentance that is imposed as a punishment onto the “sinner”, but the repentance that comes from the soul, from God, from the heart. The book clearly shows that public – though here imposed – repentance is torture but a bearable torture that strengthens the victim of the punishment, whereas secret repentance is an unbearable self-inflicted torture that gnaws at the heart, the soul, and the body of the person who is refused the possibility of public repentance. At the same time the book hints at the possibility that Roger Chillingworth used his knowledge in plants to slowly poison Arthur Dimmesdale to satisfy his own vengeance.

And this is because there is no forgiveness in this society, no possibility for the sinner, no matter who he is and what position he holds, to be forgiven if he repairs the harm he has done, in this case if he marries the mother, since the husband of this mother had disappeared two years before and re-appear under another name. Pearl becomes the symbol of this forgiveness at the very end of the novel, the being who is willing to forgive publicly in front of those who had refused to forgive for more than seven years. That desire of hers to be held by the Minister in front of everyone, and her desire to hold the Minister in front of everyone and eventually to kiss him and let him kiss her was a constant demand from her to her mother.

In other words, Pearl becomes the signpost on the road to love and also some kind of angel or even archangel who shows the way to human salvation, and God's salvation is always on the side of repentance, reparation, forgiveness and love, never on the side of permanent or irreversible human punishment. In fact, the only judge is God, the only one who has the power to judge, what's more to try, is God, and God has entrusted humanity with the mission to enable sinners to repent and be forgiven, not to punish, or even torture or execute. This religious meaning is absolutely obvious all along and can only be the conclusion at the end. If Hester comes back to Boston it is to prove that the redemption has worked, that they have learned how to forgive the sins of others. Note it is never said or hinted that by forgiving the sins of others you open the ^possibility of your own sins to be forgiven by the same others. This egocentric way of forgiving is not Christian and is not envisaged I this book.

Pearl is thus the symbol of an open reading of the Gospels and in a way the signpost on the road to some better future for human beings on earth. This better future is definitely expressed by the post mortem contrition and repentance of Hester's first husband who adopts Pearl as his heiress, hence his own child. His repentance comes after seven years of vengeance, but it does come, and he is the only one to repent among the hostile people in Boston. Though the lack of hostility against Hester after her return seems to indicate the change has occurred, and Hester is there to remind everyone of the “episode” since she will be wearing her Scarlet Letter till death them does not part, in fact unites them forever.

If thus the sinners' child, Pearl, is redeemed at the end of the book and escapes the punishing Puritans, it is because she represents light, sunshine, God's illumination. She is the star that should lead us on the way to the future on earth and beyond: forgiveness and love, and we all must respect love as a divine and sacred value that is stronger than any law, rule, habit or custom, and the lack if not the refusal of respect for love is the direst and ugliest sin a human being, a creature of God can commit.

Hawthorne is the author that illuminates best the worst gothic context and produces a shiny romance with the darkest and bleakest material. And this romance becomes the testimony that in the middle of the 19^th century a change was taking place in the USA: the recognition of the freedom to love not as a simple Christian obligation but as a human dimension. And this emphasis shows a debate at the time not only on love and society but on the concept of God himself.

The concept of God is ever present but never really expressed and specified in words. Not one single sermon by Arthur Dimmesdale is ever given. The final Election Sermon is only indirectly evoked. The concept of God obviously is that of the punishing God of the Puritans founded on the vision of Him we can get in many biblical texts or many Christian or non-Christian documents from the first century CE, after Jesus' death, from the Dead Sea Scrolls for instance. This very strict respect of the Law and its requirements has always survived in Christianity as a dark background for many centuries and then as a reference when Puritanism emerged as a religion per se.

One is pure or one isn't. If one is pure, one must not in any way live with someone who is not pure and if someone is not pure the community of the pure ones (that does not include the non-pure ones who are expelled from the community itself) has to reject him or her, and that rejection must become God's punishment, in no way human but entirely divine. This punishment has to be both public and totally interiorized. And here is one of the most important theme of the novel: Hester can satisfy these two characteristics with the scarlet letter and her interiorization of her « sin ». But her lover who is condemned by her (is it only her or do they agree on that point?) to remain unknown can only be punished inside his own self, hence he can only punish himself.

This excuses the « husband » who will avenge himself on this lover because this « husband » will become the punishing tool used by God, and yet the interiorization of the punishment by the lover himself will enable him to evade and escape the vengeance of this “husband” by making his sin, his contrition and his reparation public on the scaffold with Hester and Pearl, and the “husband” will in the end be frustrated of his vengeance and punished in his turn. Is that God's punishment?

Yet there is another concept of God that is emerging and ever present in the novel. It is the concept of a God of love. Love is threefold in this perspective. It is sensual first and it may lead to sin when it is not controlled and when it breaks a moral rule. Then it is love coming from human reason which may lead to insanity when a social reasonable rule is broken and no repair can be found, and there is no repair except through a social punishment that does not repair anything but is a repayment for the unreasonable fault. Finally, it is also spiritual and in this dimension love becomes Christian because it leads to forgiveness and love for one's enemies and love beyond mistakes and faults.

This love calls for repentance but not for punishment, at least not in the hands of men. Repentance is a great privilege for someone who « sins » but repentance has to be public in order to lead to forgiveness. If there is no forgiveness in society their God is not a really Christian God. If there is no repentance on the side of the “sinner” he or she is not Christian since she or he refuses to be forgiven or he or she makes forgiveness impossible. We can see that Hester in her repentance leads the whole community to forgiving her, whereas Arthur, her lover, not being able to repent publicly, is forced to repent in silence in his own soul without any possible forgiveness from anyone.

If there is no forgiveness there is no salvation possible, there is no Christian solution.

This leads to the ending of this book: Arthur is literally forced to live his repentance as a slow sacrifice in the eyes of God: he has to die to redeem himself, his society, Hester and Pearl, to « crucify » himself on the scaffold with his women at his feet.

But what about Hester who needs in the novel Arthur's sacrifice to be fully redeemed?

And what about Pearl who can only find the strength to kiss her father, hence to forgive him, hence to love him, when the sacrifice comes to its end?

Is Hester vain and selfish in her human love for Arthur by condemning him to suffer in silence?

Is Pearl beyond any Christian definition in her incapability to love her father except when it is too late to save him?

Is the romance a condemnation of puritanism and a vindication of human sensuality and sensitivity as the only way to redeem humanity?

Is the concept of God limited in time and space? And then is the future godless?

These questions that you are free to answer the way you want are showing a tremendous turning point has been reached in American history and probably in human history. But the point that has to be made is that hardly ten years later history will completely put this perspective upside down. Indians are seen as marginal or rejected to the wild forest in this book with the distant and undescribed exception of Apostle Eliot and his Indian converts who live far away from Boston. But slaves are not even mentioned, not even as indentured workers who were common in New England at the time of the story. And history will come back on this emerging love concept with the Civil War and one extra century of segregation and an unspecified number of decades more of PTSS, and we have not reached the end of this long-lasting hatred and un-forgiveness and lack of justice.

The freedom of love is maybe not that simple to develop in any society, human society, meaning a society torn between the two sides of man, or woman as for that, the loving nature of human beings some call libido and the death instinct often articulated on the survival instinct of the human species. But yet it is the first expression of the freedom of love in modern society, and as such it is just as dramatic as Romeo and Juliet, but it is also maybe less tragic. There is hope somewhere in this story, whereas I don’t see any in Romeo and Juliet.

Dr. Jacques COULARDEAU

New Women and Divine feminine creative impulse

https://www.academia.edu/21451914/New_Women_and_Divine_feminine_creative_impulse

Dr Jacques COULARDEAU

The Author asked me to review her book before its coming out from the closet it was locked up in. And that will be a coming out for sure.

We, male or female Readers alike, can of course thank the author for exposing such crazy stances that would lead anyone, any woman or any man equally, to doom and catastrophe since genderless is essentially in that character’s logic the negation of masculinity, of the male, of the father, of the lover, of the brother, of the husband. Let them, Old men, satisfy their selfish carnality among themselves. We, New Women, will select those who will be authorized to subserviently and obediently serve us. They, New Women, would inject us, Old men, with millions of Kurzweilian nanobots to keep control of us, Old Men.

That world is frightening.

DOUMÉ CASTAGNET – INCROYABLE JUNGLE BEAT – ODE À L’X – 1998

Et dire que je connais cet énergumène depuis quarante ans, en fait quarante-et-un et quarante-deux dans quelques jours. Il était le grand gaillard qui … mais au fait je ne me souviens pas s’il était au fond, au milieu ou au premier rang de cette classe que j’animais en clown anglophone et anglophile y compris le samedi matin au Lycée Camille Jullian de Bordeaux quand mes deux amis juifs venaient en cours d’anglais après que je les ai autorisés à faire Shabbat c’est-à-dire ne rien dire, ne pas ouvrir un livre et ne pas prendre une note. J’étais honoré de leur présence et je respectais le Shabbat qu’ils faisaient et que je ne pouvais guère faire.

Nous étions une bande de Dominique et de Paprika, de Pierre et de Paul, de Jacques et de Jean, de José et de Manuel et Doumé était le plus alerte avec les dames. Je le savais un chaud blaireau et un coquin lapin et il n’y avait guère de compétition entre lui et moi, nos orientations et destinations étant sensiblement différentes. Mais Dieu qu’il a fait des progrès ! J’ai dû lui apprendre quelques mots d’anglais mais il ne semble n’en avoir retenu que le « man with the candy bar » et encore c’est le « candy bar » qui le fascine qu’il semble considérer comme vital et même probablement con-vital, l’alliance unique qu’il con-sidère et en reste sidéré entre toutes les Ève du monde et lui le seul Adam digne de son intérêt. Désolé les mecs, il se semble pas beaucoup apprécier les balochards, qui généralement en ont deux, baloches, et pas sous les yeux, qui l’entourent et pour lesquels il n’a aucun intérêt. Il ne sait pas ce qu’il manque, mais c’est son choix.

Entrez donc dans son univers XXX et laissez-vous porter par le bonheur qu’il pianote du bout de ses dix doigts sur le clavier de quelque synthétiseur, si du moins il fait encore cela, et de ses dix bouts digitaux, d’ailleurs je me demande s’il ne faudrait pas plutôt parler de onze, il vous mettra tout en nage et vous aurez la rage au cœur car il ne vous laissera même pas une miette de ses friandises aguichantes toutes plus féminines les unes que les autres, parées de fanfreluches que l’on dévêt pour mieux pianoter, que l’on dévie pour mieux caresser, et c’est ainsi que l’on dévisse dans le gouffre tendre et profond de ce ne sais quelle conflagration. Et ainsi de chanson en chanson il construit sa Tour de Babel qui ne parle que d’une seule langue, la sienne bien sûr, ajoutant un étage à sa tour dressée au centre cde Babylone à chacune de ses conquêtes et atteignant le septième ciel où règne le Dieu Pan et la Déesse Diane, tous ceux partisans de la chasse, à courre s’il le faut, et bien sûr sans chemise et sans pantalon.

Même vous serait probablement surpris, comme moi, que sa Tour de Babel puisse frétiller comme une anguille, ce qui est pratique pour se faufiler au cœur d’une foule, au creux d’une fissure à la berge de quelque lit de rivière, mais moins efficace pour le type de travail qui va et qui vient et qu’il veut bien partager avec quelque ouvrière qui me semble être plus de la rue, ou même puisqu’il s’agit de pied, de panard qu’il faut et qu’il s’agit de prendre d’assaut, de trottoir pédestre pour passant pérambulatoire à la recherche de quelque fine truite, douce tanche ou quelque autre poisson qu’on a l’habitude d’appeler bacalan à Bordeaux et bacalao au Portugal. Ils emploient un autre mot à Paris mais le mot n’est pas gentil.

Ne laissez pas ces chansons tomber entre les oreilles d’enfants, surtout de garçons, de moins de trois ans car elles pourraient leur donner des idées perverses. Au-delà de cet âge ne vous inquiétez pas de cacher vos musiques préférées car après trois ans les enfants, et surtout les garçons, ont tout appris de ces choses à la télévision, quand ce n’est pas sur l’Internet puisqu’aujourd’hui on fait des navigateurs Internet pour enfant de trois ans. Les mots sont explicites mais les musiques sont douces et caressantes et peu à peu vous laisserez les mots tout explicites qu’ils fussent vous caresser là où ça vous démange, vous tripoter là où ça vous dérange, vous fricoter là où ça vous régale le chêne, vous vous astiquer là où ça vous délecte en l’air. C’est comme cela que l’estomac vous descend dans les talons et que vos commencez à penser cannibalisme de survie jouissive.

Dr Jacques COULARDEAU

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