Glemep “Ante” Anatilo

Developmental Schizomythologist

He’s been characterized as a “cocksure rationalist [...] the split genius” of whose “dazzling[ly] luteous jeu périlleux” has a “disgusting ability” to deliver an “utterly mixed message [that] enforce[s] [...] the crass paternalism of his sexist project” [1]. Yet we fail to see how a research project [2] that concentrates on the evolving role (in all the various ontogenetic, phylogenetic, historical, cross-cultural, comparative, and etc., dimensions you may care to think of) of the father in, and the importance of his contribution to, the development and care of the child, both male and female, should be labeled “sexist” or “paternalistic” or even “crass.” And we marvel at what sort of demi-monde GAA’s critic must frequent in which confidence and rational thinking, as well as the ability to juggle complex sociophysiological principles and engage in the n-une dialexicalia so fundamental to schizomythology, even to the point of allowing them (it) to be subsumed like Galatia, a tenon (like our author [OA]!) in the mortise of the Anatolian tectum, as essential substrate(s) of the superstrate, could be considered detrimental to whatever it is we’re (you’re (they’re)) doing! Perilous game indeed! Moreover, and perforce this is where our yellow journalist’s “luteosity” (re)asserts itself, GAA’s work has shown that, contra les idées reçues, with the preponderance of patriarchal, patrilineal, and patrilocal “familial medoids” [3] coterminous with the evolution of agriculture, the liberties and freedoms and rights (and their concomitant duties, natürlich) of the distaff half of humanity have actually flourished, rather than withered, relative to those entailed in and constrained by more “archaic” hunter-gatherer “matriarchies.” This is so, not simply because the sociophysiological substrate has increased, but because, in sociodynamic terms, you ladies have rooted yourselves, as it were, in(to) the interstices of family power dynamics, have taken up residence, so to speak, in the aporia of authority, and run, in a word, rampant [4]! In this heterotopia of the hetaira [5], Mütterrecht and Vaterrecht are equally verboten! Clitalysis of the Oedipal strand in schizothymia I have also put my fist into [6], likewise a good strong-thumbed comparative duetto à quatres mains with Ouida Willoughby Johnson of Ishtar’s Hand in Anatolia, Hamiltonia, Babylonia, and the Tetrastics [7]. He writes poetry too! (And wonders why Ouida never cites him (me (us))...)

1.

D. I. Swopes

“Lettre de Lutèce. Chez Nobé Arinami.” Owlstain SCAT. 13 November 1996.

That author’s intimation of rapacity on our part anent the fairer sex, we leave unmentioned, ditto in re the scurrilously trichinostic trope linking our “hard thin ass” to a “tonal Taenia sp. (of tapeworm),” not to mention mes petites coquilles de conversational Appalachik as parlato en WY. But the pont, however, was not ruptured, for a pleasant reconciliation subsequently aroused that author to induce me to contribute a “yazdehan analysis of [...] altarian medoids” to the second number (vid. note 3, infra) of the journal s/he puts out in Owlstain.

2.

G. A. Anatilo

Into these woods: A workbook of father-daughter campouts. Black Yurt: IMPPA, 1993.

G. A. Anatilo

Of nymphal and imaginal discs: The child in the adult, the adult in the child. JSocPhys 00210, October 1993.

3.

G. A. Anatilo

Clitalysis of family units reveals medoids of relational force. JSocPhys 00211, November 1993.

G. A. Anatilo and D. I. Swopes

Yazdehan analysis of the structure of altarian medoids in familial and small-group sociophysiology. JYazS 2, 1997.

4.

G. A. Anatilo

Rampant weeds of womaninity: Engaging the slits, empowering the cracks. Anatolian Ethos 1, 2008.

G. A. Anatilo

From forced slut to slit-force: The power of hetairae in the new interstitial economy. Appalachian Journal of Lepastic Studies (AJLS) 1, 2007

G. Albiano, I. Bloip, A. Egagal, and G. A. Anatilo

“I luv Glemep.” Portraits in Prospertution. Anatolian Ethology 1, 2006.

5.

G. A. Anatilo

The heterotopia of the hetaira. Journal of Anatolian Textuality 1, 2007.

G. A. Anatilo, K. Devi, and G. Schlame

The heterolex in/and/of the hetaerotope: Towards a situation of triune dialexicalia. Translexicalia IV, Année 3º (1995).

G. Galvari and M. Ravigiallo

Hetairotopia Now! A Marginal Sluts Manifesto. Owlstain: Glamporium, 1991.

A plagiary by anticipation of my call for floramoritas of lupanares de todas partes to revive the Ambubaiarum Collegia of yore, the august Cotyttia, the esteemed Bayadères of haptic sacrality, the venerable Vénus Internationale...

6.

G. A. Anatilo and G. Schlame

Freud’s Olisbos: Midwifery, lesbianism and infanticide in the ancient (and not so ancient) world. Owlstain: IPSI, 1995.

A very real fear of infanticide by abandonment is shown to undergird the Freudian unheimlich. In addition, children, both male and female, have traditionally (that is, until the advent of so-called “modernity”) been privy to parturient as well as dildaic praxis; so much for the Oedipus “complex.”

G. A. Anatilo

Big Foot: The oedipal sky revealed. Journal of Anatolian Ethnoastronomy 1, 2005.

An overview of my earlier and more detailed treatment (infra), focusing more on the cosmognostical, and less on the tribadic, elements in schizothymia, with emphasis on Oidipous as Ursa Major, along with the usual rundown of menstruation : Milky Way : cosmic snake : cosmic river : menstruation : language : lochia : menstruation (do these women ever stop? Ah, yes, when they’re pregnant! [and too old to, claro]), und so weiter.

G. A. Anatilo

The Sapphic Cosmos: The real meaning of the Oedipal Strand in schizomythia. Black Yurt: IMPPA, 2001.

Includes fieldwork.

7.

G. A. Anatilo

And yon Arathu’s aeries. On birds and whores in a wartorn land. Journal of Anatolian Tetrastic Studies 1, 2006.

The International Meeting of Schizomythologists and Sociophysiologists (imssoc.org) is a not-for-profit, non-aligned ludict (cf. OWJ’s “focal point of maximal fiction”) not affiliated with any other holding schizomythological and sociophysiological divastigations cyclically on the Playground of Taboo at Glamporium, Owlstain, such that the body of our nonerands periodically redistemperates the promiscuous texuality of its (her, his, their, our) clitalysis by all means of the rapacity of the electronic rhapsody (ER).