Sexueller Kindesmissbrauch und die Wirkmacht der Kultur[1]

Übersicht:

In den 1970er-Jahren, so der Autor, wird unter dem Einfluss des Feminismus ein Diskurs zum sexuellen Missbrauch von Kindern installiert, der sexuelle Handlungen von Erwachsenen und Kindern mit einem neuen Nachdruck skandalisiert. Er beeinflusst nachhaltig Definitionen, Forschungslinien, therapeutische und forensische Konzepte, politische Interventionen und die Konstruktion autobiografischer Narrative und Bedeutungszuschreibungen und kreist um die Unausweichlichkeit schweren und anhaltenden Leidens durch solche Handlungen. Indem dieser Diskurs hegemonial wurde, konstituiert er eine Universalität der pathogenen Folgen für die Opfer und der Pathologie bzw. Verworfenheit der Täter und postuliert, dass die zerstörerische Natur des Missbrauchs durch Kultur niemals aufgehoben werden kann. Das dieser Annahme implizite Konzept der schwachen Wirkmacht von Kultur (in dieser Frage) führt zum Anspruch transkultureller Gültigkeit des Diskurses und zu einer totalisierenden Vereinnahmung von ethnohistorisch beschriebenen Gebräuchen anderer Kulturen. Der Autor plädiert dafür, die Möglichkeiten einer kritischen Ethnographie zum Verständnis des sexuellen Missbrauchs als zeitgenössisches soziales Szenario zu nutzen, um zu einem sinnvollen, moralisch gehaltvollen Begriff des sexuellen Missbrauchs zu gelangen.

Schlüsselwörter:

Diskursivierung der Sexualität - kindliche Sexualität - Kultur und Sexualität - sexueller Missbrauch

1 Aus dem Englischen übersetzt von Robin Cackett.

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1 Aus dem Englischen übersetzt von Robin Cackett.

2 Der Autor verwendet das Kürzel „CSA” (Child sexual abuse), wenn er sich auf das Konzept (oder den Diskurs) „sexueller Missbrauch” bezieht, das (der) in den 1970er-Jahren in den westlichen Industriegesellschaften etabliert wurde und seitdem dominiert. In eben diesem Sinne übernehmen wir „CSA” in dieser Übersetzung (Red.).

3 Eine allgemeine Würdigung der wachsenden Bedeutung von Lebensberichten im ausgehenden 20. Jahrhundert findet sich bei Plummer 1995.

4 Es muss darauf hingewiesen werden, dass der Zeitpunkt des Vollzugs der Ehe durch eine Reihe von einheimischen Bräuchen reglementiert wurde (namentlich durch die als gauna oder vida bezeichnete „zweite Hochzeit” nach der Menarche und durch den muklawa genannten „Abschied der Tochter”).

5 Eine Bibliografie kann beim Autor angefordert werden.