through the remains for bone shards and cracking the skull after the burning, and also often purifying the survivors
who had been contaminated by the dead in a ritual.
Hindu and Buddhist funerary rites in fact work through the grieving process to effect the type of separation from the loved object that
Freud analysed as mourning, a more radical letting go of the loss than
is common in Christian rites. Because the dead person has a future
and that future is dependent largely on the accumulated karma of the
dead as well as on the performance of the proper rituals by the
‘Creation stories also served as a mechanism of wayfinding through the landscape’
for me . And another translation begins when the existential journey is located inside the ‘creative template’ of the mythopoetic landscape and the care of those who, recognising that the present arrangement of things embodies the Law, await the original trespass to be confessed and repaired. I suppose we are a long way from deposing the tyrant Freud; yet isn't it obvious that, in promoting the Oedipus complex, he
Integrative concepts for a criminology of mass violence
exposure) but is never conceived to be trivial. This section,
then, reframes the ‘moral work’ of the crimes of mass violence as
moral arousal management, a term that is also used to organize a
range of cognate theories with disparate roots and applications.
What follows is a brief review of key ideas in this literature, leading
to a discussion of their application to mass violence.28
Psychoanalytic approaches: denial
Modern work on the management of troubling realities begins,
of course, with Sigmund Freud and his intellectual as well as
-keeping … a shop-keeper … a postman … a restaurateur . (Kierkegaard 2005 : 42–3, italics in the original)
Freud too asserted an economic drive at the root of a normal well-functioning psyche. As he states:
In psychoanalytic theory we assume without further ado that the evolution of psychic processes is automatically regulated by the pleasure principle; that is to say, we believe that these processes are invariably triggered by an
up and form a pattern (the story). I found Freud's description of the rural topography of the ‘preconscious’ apt, a terrain comprising a dense network of ‘paths’ or ‘unconscious wishes’. The beginning of the dream process, which occurs when the preconscious is ‘aroused’, is, Freud wrote, ‘no doubt a simultaneous exploring of one path and another, a swinging excitation now this way and now that, until at last [the dream-wish] accumulates in the direction that is most opportune’. These paths can lead by devious routes to the daylight of consciousness; they can also
Mark Doidge, Radosław Kossakowski, and Svenja Mintert
the central emotion for fans. He argues that the
word ‘love’ is frequently invoked by fans and therefore important to
study and theorise. Love is important, he contends, because it extends
to devotion, despair and other acts that may seem obsessive. Like Elias,
Klugman draws on the work of Freud ( 2001) and his study of
group psychology, in which Freud argues that love is the distinct force
that unites people in groups. A group identifies with a leader (or an
abstract idea or object) and they love this leader in the belief the leader
loves them back. Freud
Freud used the term ‘screen memory’ to denote any memory which functions to hide (and to express derivatively) another, typically unconscious, mental content. Freud distinguished between three types of screen memory: those in which a recollection from childhood ‘screens’ or conceals some event contemporary with it, those in which a later recollection stands for a memory of a childhood event, and those in which a childhood recollection represents a later concern – this latter variety Freud termed ‘retrogressive screen memories’.
Archives and collecting on the frontiers of data-driven science
Derrida derives this from Freud’s principle of the ‘death drive’ (Derrida
6 Derrida defines archive fever as ‘to have a compulsion, repetitive, and
nostalgic desire for the archive, an irrepressible desire to return to the
origin, a homesickness, a nostalgia for the return to the most archaic
place of absolute commencement’ (1995: 91).
7 A more extensive examination of the place and effects of archives across
the social and natural sciences is addressed in the volume edited by Lorraine Daston, Science in the Archives (2017). My examination here could be
Death became a self-conscious terror instead of the tame death that
characterised death in medieval European society (see also Borneman
See for example Ariès 1981; Becker 1973; Freud 1959. For an overview,
see Seale 1998.
Real Cedula, 27 March 1789. Archivo General de Centro America
A.1.2.4, Leg. 2246, Exp.16218.
See for example Pinfold 1997.
In Guatemala, for example, relatives can have dead bodies exhumed
after six years and bring home the bones if they so wish.
You may of course argue that bio-power is not governing the dead but
rather governs the living
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’
and Borges's ‘other shapes’ emerging from the mirror (‘Little by little they will differ from us’)
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