Effects Of Electronic Targeting: Weight Gain That Unheimlich Femininity

Karen Barna
6 min readJun 15, 2022


Since February 2022 and the incessant electronic intrusions I’ve been receiving, I have gained weight. This has left me to wonder if weight gain and the targeted electronic physical assaults I’m receiving to my body are aspects of someone’s anal sadistic universe as transgressions against my female flesh. With the phenomenon of the Targeted Individual (TI) and my personal private suffering at the hands of someone’s electronic punishments, I’m left to understand these violent aggressive transgressions as castration from the point of differential substitution which subverts the original hated object — the original maternal body or hatred of “mother”.

Since castration is posited from the masculine perspective simply because of its aggressive nature and phallic content, according to Freud, is it therefore the opposite of femininity? Modern philosophy in psychoanalysis has made discerning identity for these invisible, yet very visible and real, assaults in a difficult position to uncover when it comes to the the gender perspective simply because everyone comes under the subjectification of a Mother and the subjectification of a Father. The question then becomes how does the pre-Oedipal Mother go on to affect the experience with the Oedipal Father and visa versa. And is there an interplay at all? One would assume, of course there must be.

Does not the nostalgia for heimlich femininity(**), for the woman as the tame, domesticated essence of domesticity and homeliness turn out to be a deluded, murderous narcissistic fantasy that in reality represses that feminine difference and kills the real woman off. This murderous narcissistic fantasy presented in reality, belongs both to male and female children alike because the first body all people come in contact with is the maternal female body. Thus, the murderous narcissistic fantasy possessed by aggressive femininity is the desire to humiliate that differential femininity from reality. It is the aggressive narcissistic fantasy of someone who gets pulled in to their anal sadistic universe, to annihilate that differential femininity by phallic castration (weight gain) because it is the male phallus that humiliates the female body by imposing and extending its bulging throbbing phallus, in transference, onto the female body as the “female pregnant maternal body”, that object of repudiation which is perceived by many women to be the extension of patriarchal oppression. It is this object that represents ultimate female oppression and weakness and perhaps the reason why the female pregnant body remained silent in theory for so long. The female pregnant body represents very real castrating fears to both men and women alike.

Thus, the original hated place IS the original hated object of unheimlich femininity.

(**) Heimlich Femininity — when referring to the field of psychoanalysis, heimlich femininity belongs to the house or family, usually perceived as tame and companionable to man, at least according to Freud. That is to say, belonging to the realm of Freudian femininity, those nurturing characteristics belonging to a woman of childbearing age; agreeable, compliant, hospitable and obedient. So, if someone is referring to unheimlich femininity, it means the woman is uncompanionable to man (incompatible). Of course, this provides clues to hidden psychic content of the patient (perpetrator) as the “over-weight maternal image” may sometimes appear to be unfeminine when disciplining an unruly child.

In Eric Santner’s perspective (Stranded Objects: Mourning, Memory and Film in Postwar Germany, 1992, Cornell University Press) heimlich meant belonging to the German culture. Heimlich meant belonging to the German house or German culture or meant what it meant to be a German man or woman. This perspective is tied closely to what we now perceive as DIFFERENCE. Thus, sexual or cultural difference:

“This unheimlich place however is the place to the former heimat [home] of all human beings, to the place where all human beings dwelt once upon a time and in the beginning. There is a humorous saying, “Love is a homesickness,” and whenever a man dreams of a place or a country and says to himself, still in the dream, this place is familiar to me, I have been here before,” we may interpret the ace as being his mother’s body. (Felman, 1993, John Hopkins University Press, p. 63)

The “un” that is spoken prior to heimlich is the site of repression. So, for some narcissistic woman this “unheimlich femininity” turns out to be that which is foreign to the person’s own way of being. Please refer to the “unheimlich” during the German Holocaust. That is to say during this time, these unheimlich persons were the German Jew, the disabled person, the mentally retarded individual, the Gypsy, the Jehovah Witness, those who rejected the Nazi agenda, and anyone who was not German or for the Nazi cause.

“Central to feminists perspectives is a controversy between radical feminist views of “motherhood as the annihilation of women” or at least motherhood as the quintessential existence of women’s powerlessness, of their definition from outside themselves, and of the control and exploitation of their bodies” This is the perspective I presume regarding my experience with electronic torture and its intrusions into my personal and private rights to space. Of course, the perpetrator (who should be treated for their illness) doing this to me silently expresses their belief that over weight women are weak and humiliated by the castrating effects of electronic torture and its usurpations of one’s free will. For these are the echoing and generalized perceptions of motherhood held by many men and women. That is to say, pregnancy results in female castration and is not perceived as the contrary; a unique experience of fulfillment and realization of womanhood (Felman, 1993, p. 166, Note 28 Italics added).

It has become clear to me, since the fact that my electronic torture and intrusions began in the early morning hours of my day while I carried out my exercise routine, low body weight was not part of the culture of the perpetrator caring out these assaults and that weight gain is more closely associated with the perpetrator’s culture.


Shoshana Felman (1993) “What Does A Woman Want: Reading and Sexual Difference”. Baltimore, Maryland. John Hopkins University Press.

SIDE NOTE: African American poet Audrey Lorde, in her poem “There Are No Honest Poems About Dead Woman,” asks:

“What do we want from each other,

after we have told our stories

do we want

to be healed — do we want

mossy quiet stealing over our scars

do we want

the all-powerful unfrightening sister

who will make the pain go away


I buy time with another story.”

It becomes clear, as a woman, we must “buy time”, but with whom is it we buy time with? From a feminist perspective, it should be with women that we must, today, create time. As I feel that a part of who I am has been killed off by some rogue agent operating in the shadows. Indeed, “there are no honest poems about dead women.”

“With whom do you believe your lot is cast? And where does your strength come?”

Freud’s question, “What does a woman want?” in other ways displaces an deconstructs an important question imploring another interrogatory, “With whom do you believe your lot is cast? And where does your strength come?”

That femininity is given and not chosen, and sometimes falsely given is reverberated in one of Adrienne Rich’s poems which states “there is a whom and a where that is not chosen.” The female question, thus, becomes the following:

That the difference registers no longer a “what” but a “with whom is your desire?” - a desire of addressing the question, “With whom do you believe your lot has been cast?” And the question is one of empowerment, “From where does your strength come?”



Karen Barna

I am a Targeted Individual suffering electronic harassment. I write about gender difference and object relations and feminism. I am Gen. X