In the orgonomy literature, specifically literature that has been written by Dr. Wilhelm Reich, we come across the term “sex politics”.
Sexual oppression and authoritarian systems, according to orgonomic theories, are two inseparable entities and one can not exist without the other. Fascistic and dictatorial regimes therefore would not exist without the sexual oppression of the masses and without the anti-sexual upbringing of children and adolescents. Hence the political movements that revolve around sexual freedom gains significance in establishing democracy in society and in orgonomic literature is called sex politics. All oppressive regimes must also sexually oppress the masses, otherwise they would not survive. A generation that grows without the denial of embracing love and by the inclusion of sexual satisfaction in their lives, will grow healthy and will not submit to authoritarian fascistic regimes. Recent history witnesses such sex political movements in Europe and USA. These movements are spreading to different corners of the world and continue to be met with reactionary forces that are harshly fighting to suppress them.
Today we see political movements and political struggles for freedom and democracy parallel with the struggle for sexual liberation. This matter has been well described in The Sexual Revolution written by Dr. Wilhelm Reich some seventy years ago. Although other books of Dr. Wilhelm Reich also reflect aspects of the political struggle for sexual freedom, it is described most extensively in the book The Sexual Revolution.
Dr. Reich in The Sexual Revolution describes sex politics by giving many examples. Here we will use one example given by Dr. Wilhelm Reich. Although some 70 years have passed from the initial publication of the first edition of this book, similar events are present today around the world, of course far more viciously wherever dictatorship is ravaging. In this book, Dr. Reich under the topic of revolutionary youth states the following:
“In the Russo-Turkish republic of Azerbaijan the revolution had claimed an enormous number of victims. It is true that the laws were changed by the revolution, that the economic foundation was restructured, that religion had been declared a private matter of the individual, but ‘under the newly built roofs, the old cruel discipline of the harem was still raging.‘ Girls were sent to religious institutions; they were forbidden to learn how to read and write, for a literate girl might establish contact with the outside world by writing a letter, she might escape from the institution, and bring disgrace down on her family. Girls were their fathers’ serfs. When they were sexually mature, they became serfs of their husbands, who they were not allowed to select themselves, whom they had never even seen prior to marriage. Women and girls were not allowed to show their faces to a man; fully veiled, they looked through the window on to the street. They were carefully guarded on the rare occasions when they were allowed to go outside. they were not allowed to work any more than they were permitted to read a book or a newspaper. It is true that they were legally entitled to divorce, but they did not know it. Although the knout had disappeared from Russian jails, women in the harem were still being beaten. These women had to give birth unaided because there were no midwives or women physicians, and to show oneself to a male doctor was forbidden by their religion, which they practiced in secrecy.
In the middle of the 1920’s, Russian women founded a central women’s club which organized education. Gradually, education spread. The schoolrooms became crowded and girls listened to white-haired teachers (young men were not permitted to teach). Thus, many years after the outbreak of the social revolution, the “revolution of mores” began. These girls learned that there were countries with a coeducational system where women engaged in sports, went to the theater unveiled, attended meetings and took an active role in them, and generally participated in the life of their time.
This sex-political movement became widespread. Fathers, brothers, and husbands felt their interests were threatened when they learned what was being discussed in the women’s club. They circulated the rumor that the club was a whorehouse. As a result, it became dangerous to visit it. According to a report by Balder Olden, girls who attended had been scalded with hot water and had dogs set on them. Even in 1923, girls who wore sports shirts that exposed arms and legs risked death. Hence it is understandable that even the idea of a love relationship outside of marriage was far from the thoughts of even the most courageous women. In spite of all, there were many girls who, within themselves, had broken with tradition and were determined to take up the fight for the sexual liberation of young women. They were exposed to incredible martyrdom. They were of course immediately recognized; public opinion considered them lower than prostitutes, and none of them could ever expect that a man would marry her.
In 1928, the twenty-year-old Sarila Haliliva ran away from home, called meetings, and proclaimed the sexual emancipation of women. She went unveiled to the theater; she addressed the women in the clubs; she walked around in a bathing suit at the beach and in sports arenas. Her father and brothers held court over her, condemned her to death, and cut her up alive. This happened in 1928, eleven years after the outbreak of the social revolution. Her murder provoked a tremendous upsurge of the sex-political movement among women. Her body was taken away from her parents and was placed in the club, where an honor guard of boys and girls guarded it day and night. Girls and women streamed in droves to the club. Sarila’s murders were executed, and since then neither fathers nor brothers have dared to take similar measures against women’s and youth movements.
Balder Olden describes these events as a general cultural movement. More concretely, it was unquestionably a sex-political upheaval which, for the first time, stimulated the cultural consciousness of women and girls. By 1933, 1,044 girls were studying at the university; there were 300 midwives as well as 150 women’s and girls’ clubs, which produced many writers and journalists. The chairman of the Supreme Court was a woman; another woman presided over a Soviet commission. Women were trained as engineers, doctors and airplane pilots. Revolutionary youth had won it’s right to live.”
Sex political movements are important political movements that inevitably leads to democracy in society and physical and emotional health in individual. From our point of view, from orgonomic point of view, these political movements should be supported by all who prefer democracy over dictatorship and health over sickness.