By Howard F. Stein
In underneath the Crust of tradition, the writer offers a pioneering interpretation of tradition as constituting a dynamic courting among the obvious "crust" and the elusive "core" of social lifestyles. He meticulously maps the function of the subconscious in shaping a lot of yankee existence within the past due twentieth and early twenty first centuries. He crosses and transcends disciplinary limitations in reviews of September eleven, 2001, the 1999 Columbine excessive institution bloodbath, the execution of Timothy McVeigh, the 1995 Oklahoma urban bombing, the 1999 Worcester, Massachusetts hearth, and the eruption of hypernationalism and xenophobia in countries and places of work all as cultural phenomena with a psychodynamic middle. He indicates how the adventure of loss within the face of huge social switch usually ends up in both titanic defence opposed to the adventure of mourning. This publication could be of curiosity not just for behavioural and social technological know-how pros, but in addition for a lay public attracted to understandings of tradition deeper than the outside of the inside track and of professional pronouncements.
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Extra info for Beneath the Crust of Culture: Psychoanalytic Anthropology and the Cultural Unconscious in American Life (Contemporary Psychoanalytic Studies)
No doubt Freud's “narcissism of minor differences” (1930/1961) was part of the dread. Colorado shares part of its geographical and political border with Oklahoma. ” A central part of the eventfulness of the Oklahoma City bombing, and of the Littleton high school massacre, was that the unimaginable became reality. I approach the Columbine High School massacre as a cultural condensation, a symbolic convergence as in dream-work. ”, disbelief-chagrin-outrage-grief. ” Resistance to knowledge is part of knowledge.
There is so much more to be known and felt, beyond culturally stylized sentiment and sentimentality, ideologically right thinking, nationalistic jingoism, and obligatory action. People died on that terrible day because people could not be recognized as real people. They could only be recognized as symbols, embodiments, part objects. People were killed and people killed others because who and what they unconsciously represented consumed their existence as distinct, differentiated, and integrated persons.
261). For Erikson, “The sense of ego identity, then, is the accrued confidence that the inner sameness and continuity prepared in the past are matched by the sameness and continuity of one’s meaning for others, as evidenced in the tangible promise of a ‘career’” (pp. 261-262). He continues, “The danger of this stage is role confusion” (p. 262). Erikson then continues in an observation that is both contemporary and timeless: He could be talking about Columbine High School, Littleton, Colorado, in the America of 1999.