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heard, of materialising as a man, of finding the track and casting a shadow finds confused expression here, as if Freud's ‘Ersatz products’, originating ‘from unsatisfied love’ 11 and Borges's ‘other shapes’ emerging from the mirror (‘Little by little they will differ from us’) 12 had bred, producing hybrids, these Cooee men, antipodean centaurs, half human, half kangaroo. ‘All things would be visibly connected if one could discover at a single glance and in its
, 28:7–8, 158–172. Pile, Steve (2000) ‘Sleepwalking the modern city: Walter Benjamin and Sigmund Freud in the world of dreams’, in Gary Bridge and Sophie Watson (eds), A Companion to the City. Oxford: Blackwell, pp. 127–153. Pile, Steve (2010) ‘Emotions and affect in recent human geography’, Transactions of the Association of British Geographers, 35(1): 5–21. Pinder, David (2011) ‘Errant paths: the poetics and politics of walking’, Environment and Planning D: Society and Space, 29: 672–692. Pinder, David (2001) ‘Ghostly footsteps: voices, memories and walks in the
only these brief visual recordings at their disposal, they are forced to attribute to them the knowledge they have of healing from their own practices – thereby rendering the ‘other’, as Levinas (see Wyschogrod 2002 : 191) would have it, into the ‘same’. A process of mirroring – or what in the language of psychoanalysis could be called ‘transference’ (Freud 1959[1912] ) – starts when Jørgen compares the injection of gold in the treatment of Rheumatoid Arthritis with the removal of impure blood or the intake of purified water in the Islamic treatment. In a peculiar
years 1856–7’ (A.W. Howitt, ‘The Kurnai Tribe’, in Lorimer Fison and A.W. Howitt, Kamilaroi and Kurnai , Melbourne: George Robertson, 1880, 217–218). 14 Jennifer Rutherford, The Gauche Intruder, Freud, Lacan and the White Australian Fantasy , Carlton, Vic.: Melbourne University Press, 2000. 15
–121 . Kuriyama , Shigehisa ( 1999 ) The Expressiveness of the Body and the Divergence of Greek and Chinese Medicine . New York : Zone books . Laqueur , Thomas ( 1992 ) Making Sex: Body and Gender from the Greeks to Freud . Cambridge, MA : Harvard University Press . Latour , Bruno ( 1986 ) ‘ Visualisation and cognition: drawing things together ’, in special issue
intrusive to work on African populations – which so many colonial officials had argued before him – Lambo went about actively trying to integrate ‘modern’ psychiatry with local cultural modalities. Indeed, Lambo's convictions about the importance of cultural sensitivity in psychiatric practice were so strong that he declared not Freud, Jung or Kraepelin, but the anthropologist Margaret Mead as the intellectual model for his pursuits (Sadowsky, 1999 : 42 n.90). In emphasizing the importance of culture not only in presentation but also in treatment of mental illness
's longing for the vanished happy time’, 56 when all the fields and woods lay open and the brooks, rills and freshets minutely veining the Thames Valley and the Vale of the White Horse were free to form their own channels and pools. Adapting Freud's thesis, couldn't one say that my studies were motivated by a secret desire for upward mobility, as if my apprenticeship might serve as an initiation into the interests of the gentry and, as a sign of loyalty to their class interests, as a passport to a better life estate
for treasure ever since he was a child. Impressed by this Freud considered that ‘the man found happiness in finding Priam's treasure because happiness comes only from the fulfilment of a childhood wish’. 69 It appears that Schliemann was indulging in a childhood romance: like the treasure he later claimed to have found, his earlier claim was mainly fiction. At the same time, it was clear that part of the satisfaction that Chandrabhanu drew from works like Light , Old Wives’ Tales , Jadi Jadian and, later, our
processes occurring ‘behind the backs’ of individual agents. According to Sigmund Freud ( 1980[1899]) , the invisible forces governing our lives could also be discovered in unfulfilled desires hidden within the ‘unconscious’ of the human psyche. In structuralist anthropology, the invisible was located in universal structures existing before and beyond the individual, directing the tangible form of various social phenomena from kinship alliances and myths to ways of carving a stone (Lévi-Strauss 2001[1978] ). All of these grand social theories
(Luhrmann 2016 : 147; Willerslev and Suhr 2018 ). The Durkheimian approach offered a framework for understanding religious beliefs and practices as corresponding not to the reality of gods or spirits, but to social reality. For Émile Durkheim ( 2008 [1912]), religion was the very glue that kept society together by securing a moral order. Religion was to be understood as a manifestation and cementing of social solidarity through worship. Sigmund Freud ( 1989 [1933]: 207) held a less optimistic view of religion as a form of illness comparable to