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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
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 HRMV.indb 88 01/09/2014 17
. Death became a self-conscious terror instead of the tame death that characterised death in medieval European society (see also Borneman 2004). 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
, 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