1) The term refers to what is known in the West as the «Micropower» according to the theory of Michel Foucault whose instrument is regulatory ideals: rigid, authoritative forms of customs and social behavior, imposed by the family, since childhood. Taqkemus is the destruction of these formations and has a double movement: the individual becomes aware of these cultural restrictions and demolishes them.
2) Regulatory ideals refer to customs, attitudes, rituals. Many of them are inspired by the pastoral influence of churches in the West and include a wide range of behaviors that range from courtesy rules to attributing favorable or unfavorable luck to certain attitudes. However, both Foucault’s theory and Taqkemus‘s strict sense refer to regulatory ideals of a sexual nature. In general customs and beliefs, a certain evolution is admitted in which the individual replaces the paradigms received by others chosen by himself, which takes some time. The same does not happen when it comes to sexuality. The regulatory ideals in this area are the most rigid: «Our sexual orientation must follow the dictates of our biological sexes. From there, heterosexual marriage and family are the pillars of society. Pornography or eroticism should be avoided. extreme; masturbation produces idiotism «and a long etcetera. The term Taqkemus refers to sudden abandonment, to the destruction of these beliefs even if there are no others to replace them. The context in which the word is used refers to the socio-cultural precepts being replaced by the free instinct of the individual. A classic example: a subject has sex with his wife, the mother of his children, according to what is established by his church: focused on procreation and with a minimum of pleasure. In one of their relationships, when Taqkemus ensues as a sudden inspiration, completely undresses her partner, she holds her wrists and exercises with her a series of sudden-inspired acts and of course «forbidden» by conventions (oral sex , sexual anoxia, anal penetration …). Presumably, the other member of the couple accepts it, since Taqkemus is similar to the sudden impulse of an artist, capable of transmitting and transmitting his acceptance to those around him.
3) The training of the shaman requires Taqkemus as a primary element that the man of power must constantly exercise throughout his life. When he returns from a trip, the shaman will explain what happened in the form of a myth, but he must prevent that myth from being kept in memory, becoming a rigid paradigm; that does not become a regulatory dogma capable of directing anyone’s behavior. To avoid this, he will replace the mythical account with another, preferably contradictory with the first. In the same way, the shaman knows that his sexuality is an instrument, something capable of transforming and in his case altering the conditions of the body, that is, if he is a man, he can become a woman and vice versa. What we call paraphilias, that is, preferences that exceed the genital plane, form for the shaman who must join powerful elements, a first-line resource to achieve his goals. For example, if he want to operate mentally and emotionally to improve a patient, he must practice oral sex with the appropriate element. If what he want is to alter physical conditions, the best is footjob and podophilia, as well as penetrate or be penetrated anally.
Your nakedness has turned me into a beast
When the full moon
had not become a perfect sphere,
You took my hand and stuck it around your neck.
Squeeze – you murmured
while a biblical and invisible sandstorm
It hovered over the house.
Then you kissed my feet, my big toes,
you introduced your tongue into my anus
and you stopped being the lady
In the afternoon have tea
With three sugar bars.
Let’s be wolves – you said when dawn
the night was sinking in its maximum stillness
And I chased you through the meadow that reaches the lagoon
the two naked
on all fours;
I bit your belly
I whipped your clitoris
and I extracted from your body
the crazy beast of your instinct.
bright customs exploded in the distance
to which we would not return.
Today we are wolves that don’t stop running,
of chasing each other
on a hot day
that beats in our bellies
that animates our sexes
and that tends obsidian plains
in our heart.