The final chapter of the book concludes on the findings of the preceding
chapters, and critically discusses to what extent the analysis as a whole
has adequately accounted for the work of the invisible in Islamic and
psychiatric healing. If the invisible is indeed invisible, as claimed both
by existential phenomenologists like Maurice Merleau-Ponty and Emmanuel
Levinas, as well as in Islamic theology, it would be problematic if the
analysis of Islamic exorcisms and Danish psychiatry had succeeded in
outlining and visualising the work of the invisible in any finite or
exhaustive way. For this reason the final chapter of the book is dedicated
to those aspects of the treatments that – as pockets of still unexplored
invisibility – stubbornly refuse to fit within the overall analytical scheme
of the book.
This introduction presents an overview of the key concepts discussed in the subsequent chapters of this book. The book shows the undeniable contribution and the limits of the biopower theory in the understanding of dead bodies en masse. It talks about the fact that criminology has for so long ignored mass crime, even though the link between the corpse and the criminal is one of the fundamentals of the discipline. The book addresses the issue of the practical and symbolic treatment of corpses by societies affected by mass violence. It shows how working ideologies along with historical legacy and geographical landscapes determined the disposal of the bodies. The book examines the simultaneously diplomatic and medicolegal nature of the activities of the French Search Commission for Corpses of Deportees in Germany. It also draws on German archives to describe the various modalities of treatment of corpses in Croatia.