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is a dialogical rite that both sustains and subverts its own intended symbolism in that the rite frequently flirts with castration, both in terminology and gesture.

Often, however, MC is a dialogical rite that both sustains and subverts its own intended symbolism. In terminology and gesture, the rite frequently flirts with castration (Bohannan 1954, p. 3... Cansever 1965).3 Egyptian adults, reported Ammar (1954, p. 123), may threaten to recircumcise children! (422)

is a matter of the heart, spiritual and not literal. The rite of circumcision in jewish practice is the index and symptom of a literalism that stands in the way of spiritual truth.

When Paul declares that ''real circumcision is a matter of the heart, spiritual and not literal'' (Romans 2:29), he implies that the importance ascribed to the rite of circumcision in Jewish practice is the index and symptom of a literalism that stands in the way of spiritual truth. More than that, however, Legendre argues that circumcision is the mark of an allegiance to what he calls the'absolute Writing,' a writing that foregrounds the decompletion of the symbolic because it cannot be sublated into the living law of the spirit.

is a rite that creates a form of manhood that is modeled after, and yet in opposition to, uterine fertility, parturition, menstruation, and motherhood.

Let me illustrate this idea with reference to biblical and rabbinic circumcision. Often, MC ritually reenacts birth as a type of couvade (Silverman 2003... relatedly, Crosse-Upcott 1959, pp. 173-74... La Fontaine 1972).6 The rite creates a form of manhood that is modeled after, and yet in opposition to, uterine fertility, parturition, menstruation, and motherhood (see also Turner 1962). (423)

is a rite which, because of the financial burden of sponsoring a ceremony, actually exacerbates father-son tensions.

Crapanzano (1981) brilliantly analyzed Muslim MC in Morocco.8 The rite, because of the financial burden of sponsoring a ceremony, exacerbates father-son tensions, as it does elsewhere (Heald 1994).

is an expression of male envy of female fertility.

As mentioned above, I interpret the rite as an expression of male envy of female fertility (Silverman 2003, n.d.). (425)

is both phallic and feminizing. It is a form of circumcised masculinity which often circumscribes males within a maternal or uterine yearning.

maternal or uterine yearning. The rite is phallic and feminizing. It crafts a parturient phallus. Or is it' The adolescent rite may plague boys (and adult men) with unresolved anxieties surrounding the social significance of sexuality (Kennedy 1970, pp. 183 87). Circumcised masculinity, too, I stress, often circumscribes males within a maternal or uterine yearning. The rite is phallic and feminizing. It crafts a parturient phallus. (423)

is carving unity into duality. As such it mirrors the psychosocial movement of boys from the youthful mother-child dyad to the adult pairings of father-son, man-ancestor, and husband-wife.

In addition, as Roheirn (and Mehta 1996) emphasized, the physical act of circumcision, carving unity into duality, mirrors the psychosocial movement of boys from the youthful mother-child dyad to the adult pairings of father-son, man-ancestor, and husband-wife. (423)

is, for the Madagascans, a rite which shifts boys from mothers to men by sustaining an ideology that women, sex, birth, and nature can be violently conquered by men.

Gender and ideology often are central to MC. The Marina rite on Madagascar, richly analyzed by Bloch ( 1986), transfers fertility between generations, shifts boys from mothers to men, and associates males with timeless, entombed ancestors and descent groups rather than with houses and women. The rite sustains an ideology that 'women, sex, birth, and nature' can be 'violently conquered' by men. At the same time, the Marina ceremony admits its limitations by assenting to the vital role of women in human life. (421-422)

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