death; his wife was death scuttling in rubble. The child, whose very existence was a tragic, unwanted burden in those awful years of hunger, was at the same time the only breath of life and hope in the country. The German father reached out his hands to the child, but dared not touch the child — his hands were filled with death. It was such terrified, aborted love from the hands and eyes of brutalized German fathers that gave some of the present generation of young Germans the fragile hope of humanity upon which their present contribution to a new human race is premised.
Shall we then hate the German mothers? Or, shall we pity them? Shall we discover in them the desire to love their children, a desire aborted by female impotence? How is it possible to love such pathetic impotent parents? There is only one way: to make their having lived meaningful, by realizing the necessity embodied in their children's potential to create a new human race. The German youth who is not a revolutionary socialist not only destroys himself but also destroys the single, fragile hope of giving meaning i&a to the lives of his or har own parents. It is loving one's parents in that way, by using one's knowledge of their agony to drive one ruthlessly to create humanity, that is the real, human key, the only possible inner motivation to make such youth effective revolutionary leaders.
In Italy, the possessive sadistically "loving" mother causes the male to so fiercely doubt his male identity, creates such a terrifying fear of homosexuality, that he must maintain the most hysterical performance of outer "masculinity." In the Latin-American case, It is much the same: "Machismo" is nothing but the fear of homosexuality, of male impotence in the extreme. And, on the other side, the woman’s enslavement to her mother's impotence, combined with a secret hatred of her mother, results in the inevitable outbreak of homosexual forms of pathological "women's liberation."
What is the sickness inside so many of our members which causes them to awfully admire the image of the Black Ghetto mother? Can we imagine anything much more viciously sadistic than the Black ghetto mother? Can we feel, properly, anything but the deeplst human compassion for the impotence of the Black Ghetto male, can we properly desire any human thing more devoutly than to free that victim from the terrifying impotence he experiences in both his sexual and social life. What is it, then, to admire the brutalization of these young men and women by their sadistic mothers? What is the nature of the family relationship in which the self-sacrificing "mother" protects the young ones from the control or intervention of a father, in which the father is degraded to an object or contempt as the