“For me, Tunisia has in some ways presented itself as an opportunity to engage in political debate. It wasn’t May in France that changed me; It was March of ’68 in a Third World country. This is how the French philosopher Michel Foucault described his time in Tunisia, the country that welcomed him and offered him his first academic lecture at a Tunisian university.
The famous theorist of energy and sexuality, the demographic figure, and Folklet were indebted to Tunisia for his experience of early transformation. He was overwhelmed by the intensity of the intellectual debate he took part in, and during his stay in Tunisia in the late 1960s, he was overwhelmed by the extremism of political activism against dehumanization.
At the same time, a man named Foucault has been accused of sexually abusing previous children in Tunisia.
Rumors of Folkalto’s sexual abuse of children have long been known to Tunisians, but recently a new devastating account of the French essay Guy Sorman has been published.
In an interview with the French public TV channel France on March 5, Sorman confirmed that while on his way to Foucault, he had “witnessed contempt for what Foucault did to young children in Tunisia … the possibility of consent could not be found.
In a second interview with the British newspaper The Sunday Times on March 26, he recalled that “they were eight, nine, ten years old, he was throwing money at them and saying, ‘Let’s meet at ten o’clock at night as usual’. Sidi, north of the capital Tunis.” A local cemetery in the town of Bau Said. “He used to love the little boys in the cemetery there. The question of consent was not even raised.”
The Folktale is the latest addition to the list of French writers, artists, intellectuals and politicians who spread rumors of child abuse in the new colonies: Paul Gauguin, Andre Gide, Gabriel Matzenef, Friedrich Mitterrand, Jack Lang, and others. Matzenif is now facing trial, while Mitterrand and Lang have categorically denied all rumors and allegations. In the case of Foucault, however, the matter will probably be spread under the carpet without much debate.
Notably, none of France’s main newspapers, such as Le Monde and Liberation or Tunisia, reported on Sorman’s allegations.
This absence of the media in Tunisia’s alleged pedophilia of folklore can be linked to the distortion and silence that characterizes the way Sorman’s claim is structured by The Sunday Times.
The British newspaper downplayed the possibility of an impartial count on the basis of allegations that Foucault’s alleged history of sexual abuse was “a beacon of today’s ‘awakened’ ideology” and an attack on “Parisian Intelos”. By doing so, it has made the much-needed conversation surrounding Folklett’s alleged sexual abuse absolutely cheap, turning it into another biased critique of the left in the right-wing British media.
Meanwhile, French famed author Matzenoff has been publicly assaulted and is facing lawsuits against French authorities for pedophilia against French and Filipino children. He was also fired by publishers after writing many of his novels about the experience of sexual abuse of boys and girls in the Philippines, and snatched his literary awards and columns shortly after Vanessa Springwara’s book, One of the Critics, was published. The author’s white underage people.
The uncomfortable fact is that the difference between the strong reaction against Matzenoff, as well as the accusation against Foucault, comes from a long history of viewing the (neo) ial colonial issue as a disposable body.
# In the current global movement of metu counting is often dismissed as a picture of a child in developing countries.
Sorman noted that the torture of Tunisian boys in Foucault was similar to the sexual abuse of Tahitian girls by French painter Paul Gauguin. They were both primitive and involved with that native “other” as exploiters; They both escape from the French metropolis to escape experimentation and let go of their predatory spirits; And they both used their dignity and economic and cultural power to enable complete control over their losses and corpses.
The only difference between these two French child abusers is how they represented their sexual barbarism against children in developing countries in their works: Gogwin expressed all his sexual and racist stereotypes in his paintings and clearly celebrated his predatory aspirations.
Foucault, of course, was much more strategic. Although he is one of the most influential theorists and critics of the relationship between sexuality, knowledge and power in the West, Foucault completely ignored the colonial issue from his writings on sexuality. Nonetheless, I now believe that Fulett’s sexual abuse of Tunisian boys has been widely reported and shaped her criticism of the notion of normal or natural sexuality and child sexuality. After all, dehumanization and exploitation in the (neo) colony has always been central to Western academia.
Foucault’s time in Tunisia cannot be informed unexpectedly. Most biographies of French theorists focus on his appointment as a university professor between 1966 and 1968 and his intellectual and political awakening, or his engagement with social and political issues during the reign of Habib Bourguiba in post-independence Tunisia.
It is not yet clear whether Bourguiba requested Folklett to be appointed to the University of Tunisia and therefore offered him full immunity. The claim that Foucault decided to leave Tunisia for France after being beaten by Tunisian police over his political activities also remains questionable, as he previously held a new position as head of the philosophy department at the University of Vincennes. And most importantly, it is suspected that there are no public police records in Tunisia over the years. At the time, CD Bau Said was a native of Bezi Keid Asabcis, who later became Tunisia’s president, was interior minister and was known for his policies on panoptic police surveillance. And yet, there seems to be no official record of Folkelt’s predatory behavior in the country.
Even today, it is innocent to expect Foucault to be held accountable for his hateful actions. His prominent personalities were always very defensive when French intellectuals were directed to their sexual abuse at the victims of developing countries. So the calls to count as this terrible legacy will probably be reduced to a footnote to academic and cultural work.
Clearly, I am not asking Foucault to “cancel” or use reports of sexual abuse of his child to attack his scholarly work and the academy in general.
It is important to acknowledge, however, that Folklett’s monotheism has forever changed the lives of many faceless and nameless Tunisian children and left a lasting impression on their lives. The calculation of her sexual abuse in Tunisia means that social justice can be arranged for her victims in the end.
The opinions expressed in this article do not necessarily reflect the views of the author and his editorial position on Al Jazeera.