The Colonized Mind: Is Wireless Electromagnetic Assault Torture an Attempt at Colonizing Minds?
“His steps are the steps of a spirit. He draws ever nearer and becomes the now. When a time and place in which human cruelty and dignity existed in extreme parallel is referred to as Gwangju, that name ceases to be a proper noun unique to one city and instead becomes a common noun, as I learned in writing this book. It comes to us — again and again across time and space, and always in the present tense. Even now.” - Han Kang , Noble Lecture in Literature 2024
The Colonized Mind versus The Mentalized Mind
Mentalization refers to individual reflective capacity. Mentalization happens through the healthy “holding” of the child in the symbolic relationship — between child-mother and child-father. Mentalization is about being fully taken in, thought about and reflected on by a parent or caregiver. The parent who is able to hold the child’s mind in mind helps the child to develop a sense of herself as an individual with her own thoughts and feelings. Mentalization is about making space, about creating room for thought and reflection, about thinking together in relationships. It is about the reflective space between one’s own mind and that of another, between one’s intent and one’s impact, the creation of the space between being crucial to human development.
Love is located in a private place called my heart, the child wrote in April 1979. (It is inside my thump-thumping beating chest.) And as for what love was, this was her reply (It is the gold thread connecting between our hearts.) - Han Kang, Nobel Prize Lecture in Literature 2024
THESIS: Wireless electromagnetic assault torture can undo identity by inflicting trauma through pain and human suffering. Perhaps as a form of conversion therapy.
The colonized mind refers to the lodging of another’s mind into an individual. Another individual evacuates his/her fears and traumatic history into the developing mind of a child. The colonized mind is not just invaded by, but occupied by the ‘Other.’ The colonizer seeks to own and control the other’s mind with the unconscious hope of preventing the colonized from developing an independent and separate identity. Where mentalization is about reflective capacity, colonization is about destroying space, about crowding another’s mind with the perpetrator’s own unprocessed traumatic content. It is about restricting the individual’s freedom to think. To colonize is to invade, inhabit, and alter. Whether unconsciously, or explicitly conscious, the colonizer needs a place to locate the unbearable pieces of his or her own self. The colonized mind, in particular, can pertain to gender and sexuality and can create states of a dissociation toward the object within and to the objects without. Colonization can take place in the unconscious transmissions from the parents to the child in silent and unarticulated forms. But in articulated forms, we can compare it to the colonization of people’s minds by certain political ideologies, such as Nazism, and the radical religious ideologies of cults.
But when parents unconsciously colonize their children’s psyche, the parents unprocessed trauma can find its way into the child’s mind. The child will then find it difficult to elaborate on his or her own subjectivity and initiative. The individual who has incorporated an invasive object is likely to feel unstable, depleted of personal meaning, and occupied or haunted by unidentifiable body perceptions. I wonder if forms of this type of colonization can be associated with dissociative identity disorder (DID)?
Colonization, on the other hand, differs from projective identification. Projective identification often describes a form of communication and as the wish to place something in the other person so that it can be processed and returned.
But such unconscious transmissions pertaining to gender and sexuality can be heard in the stories of children who disassociate from their bodies (transgender), perceiving them as being either “bad” “polluting,” or “sinful”. If there was sexual and/or physical abuse in the mother’s home, the mother may transmit unconscious feelings that the female body is “bad” “polluting” or “sinful” to the female child. If parents sexualize their children’s bodies through their “gaze upon the child,” then sex becomes the lens through which identities are formed. Integral to the development of mentilization is the development of a sense of personal history, of time. Some families do not live “in time.” Loss is disavowed; the past is not acknowledged; and generational differences are blurred (Grand & Salberg, et. al., 2017, pg. 209).
“The female body becomes a potential temptress seducing us into believing it requires domination and/or disassociation (Paraphrased, Gentile, 2007, pg. 72). “
In one transgender story, a young girl wants to be a boy. She feels as though she is a boy. In fantasy, as a young child, she imagines that a penis will magically spring forth from her vagina. One day, in the bathroom with her mother, she stuffs toilet paper into her pants to form a pretend penis. Her mother, reacting with alarm, grabs the wad of toilet paper from the daughter’s pants and exclaims, “You are a girl!” The little girl realizes, in that moment, that what she wants for herself is “bad.” This patient develops fear and anxieties pertaining to her own body and disassociates from it. The same mother expressed to this girl she wanted a boy instead of a girl because boys are stronger and can protect themselves better. The mother of this girl expressed to her female daughter there was sexual and physical abuse in her home while she was a young girl. She also expressed, as an adult, she was sexually promiscuous, “opening her legs to many men.”
This mother, in keeping with traditional accepted views of female sexuality, overlooked how much trauma was embedded in her own expressions of gender and sexuality by using her body and her attractive looks to survive. Being a victim of sexual abuse, this mother possessed her own trauma. This brief story detailed to us by Sandra Silverman shows us how intergenerational transmission of trauma can be passed on through generations (Grand & Salberg, et. al., 2017, pg. 204-226).
In the book, “Creating Bodies: Eating disorders as self-destructive survival” (2007), Katie Gentile describes how time is initially held and conveyed by the mother in her rhythms and patterns of satisfaction and frustration. The capacity for “holding” emerges from these rhythms and exchanges and begins to creates a capacity in the infant to begin knowledge of what will become complex negotiations with the self and the other simultaneously. This “capacity” (if all goes well, this will evolve into mentalization) contains the accumulation of experiences of a held past that is knowable.
“Systems of power and ideology are sculpted in the very muscles and tissues constituting our bodies, so that each movement we make at once locates our bodies within a cultural hierarchy and reproduces that hierarchy (Gentile, 2007, pg.66).”
Identifying and exploring the quality of these temporal links enhances our understanding of the connection between the individual and cultural meanings of behaviors. With eating disorders, the body, the primary avenue for knowing the world is distrusted and destroyed as dieting (self-harm) becomes not only normal but also a way of being a woman. Not trusting the body — the sight of meaning — leaves you unable to create adequate temporal links and meaning. This leaves women more susceptible to letting other people define their world. It may leave women more vulnerable to abuse and manipulation, as they are handicapped in their capacity to make meaning for themselves. Dissociation of the female gendered body and wish for a gendered male body is similar to eating disorders, through them women resist traditional female gender roles. And I suspect that similar experiences in childhood may influence both eating disorders and transgender fantasies.
It’s important to note that the evaluation of any case study requires an in-depth lengthy investigation and that one should be careful not to superficially, armchair evaluate any case without proper knowledge and without the proper time needed. My psychoanalytic investigations here are solely for the evaluation of the targeted individual experience and electronic harassment (wireless electromagnetic assault torture and Havana Syndrome) through a psychoanalytic lens of research published in books. Childhood abuse, neglect and torture consistently has proven to cause mental illness and dissociative states.
Is Wireless Electromagnetic Assault Torture and Attempt at Colonizing the Minds of Others?
In my experience with wireless electromagnetic assault torture, I most certainly feel wireless electromagnetic assault torture is another attempt to transmit trauma into the mind of the victim via artificial means. But is it an intergenerational transmission of trauma? The infliction of pain and suffering into the victim, thereby making the victim pains container void of any human subjectivity, suggest that the effects of the torture will be fear and despair in the individual. This, in turn, can act as an obstacle or impediment to healthy well-being and any form of healing. The nature and experience with wireless electromagnetic assault torture is unbounded and it presents a problem for the individual. But does the victim need “psychiatric help” or does the individual perpetrator need psychiatric health and the victim need the assistance of police and policing authorities to investigate this unlawful crime against humanity. In my experience with dealing with the police they do not want to help. In addition, the federal government seems to be at a loss to know what to do about Havana Syndrome and any American US citizen being targeted with these debilitating forms of technology.
Sources:
Gentile, Katie. (2007). Creating Bodies: Eating disorders as self-destructive survival. London. The Analytic Press.
Heart, Sarah Eagle. (2015). “Boarding Schools Taught Us To Be Ashamed.” www.indianz.com. Published April 3, 2015.
https://indianz.com/News/2015/016981.asp
Kang, Han. (2024). “Noble Lecture by Han Kang Noble Laureate in Literature 2024.” www.nobelprize.org. Published December 7, 2024.
https://www.nobelprize.org/prizes/literature/2024/han/lecture/
Transgenerational Trauma and the Other: Dialogues across history and difference. (Eds., Sue Grand & Jill Salzberg. New York. Routledge.
