Association are an important exception.
36 Museums, their supporting disciplines and their professions have tended
to ignore or dismiss psychoanalytically based theories of the function of
Curating across the colonial divides
the racialised other, such as C. Brickman, The Aboriginal Population in the
Mind: Race and Primitivity in Psychoanalysis (New York: Columbia University
37 Quoted from Zeba Blay, ‘Watch Toni Morrison Break Down Why Racism Is a
White Problem’, Huffington Post, www
): 89ff; 2004 (English): 68ff).
In a reinterpretation of psychoanalysis in his Life against Death , the historian Norman O. Brown asserted that human beings are imprisoned by the past, just as hysterical patients cannot break free from the past. In his view, the bond of all cultures to heritage is neurotic. And the background to the human preoccupation with the past (and the future) is a fundamental fear of death, which separates human beings from animals. Civilisation and monuments are attempts to overcome death, to create immortality. Brown’s purpose was to free
stratification, the uncertain, fragments, and documentation (e.g. Lowenthal 1985 : 251ff; 2015: 401ff; Ebeling & Altekamp 2004 ; Holtorf 2005 : 16ff).
The passion that the physician Sigmund Freud had for archaeology and antiquity has attracted considerable attention, and his psychoanalysis has been compared with an archaeological excavation (Møller 1994 ; Thomas 2004 : 149ff; Kuusamo 2011 ). Above Freud’s famous divan in Vienna there hung a gouache, a picture of Abu Simbel from 1907 (Pollock 2006 : 2 with fig. 1.1, 8f).
Another famous example is the philosopher and