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Relevant bibliographies by topics / Crimes occultes

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Academic literature on the topic 'Crimes occultes'

Author: Grafiati

Published: 12 December 2022

Last updated: 28 January 2023

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Journal articles on the topic "Crimes occultes"

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Traverso, Enzo. "Homosexuels et nazisme. Quelques notes sur un crime occulté." Raison présente 96, no. 1 (1990): 65–75. http://dx.doi.org/10.3406/raipr.1990.2901.

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Karavayeva, Yuliya S., and Anna A. Kosmovskaya. "Policy of counteraction against occult practices in Russia: historical and legal analysis (the 17th to the 21st centuries)." Vestnik of Kostroma State University, no. 3 (2019): 199–205. http://dx.doi.org/10.34216/1998-0817-2019-25-3-199-205.

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This article deals with the problem of countering occult practices in Russia in the 17th to the 21st centuries. At certain historical stages of development of the Russian state, the legislator offers various legal assessments of occult services. Thus, depending on the socio-political situation, these services were either recognised as criminal or received a neutral assessment. The results of a sociological study with the participation of the population of Perm and Perm Land, as well as an analysis of the relevant provisions of the monuments of Russian law and current legislation allow the authors to formulate their own position regarding the specifics of legal opposition to occult practices in the context of the current socio-economic situation. The authors state that the assignment of occult services to economic activities, their widespread distribution and conformity with the world outlook of the majority of the population impede the legal recognition of the crime of occult practices.

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Laycock, Joseph P. "Review: Planète Bleue Télévision, prod., Occult Crimes. 2015. Television series, ten episodes." Nova Religio 21, no. 4 (May 1, 2018): 133–35. http://dx.doi.org/10.1525/nr.2018.21.4.133.

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Goodlad, Lauren M. E. "The Ontological Work of Genre and Place: Wuthering Heights and the Case of the Occulted Landscape." Victorian Literature and Culture 49, no. 1 (2021): 107–38. http://dx.doi.org/10.1017/s1060150319000639.

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This essay shows how genre and place enable the “ontological reading” of narrative fiction. Such sense-making dialectics enable readers to infer the terms of existence that shape fictional worlds. World-systems thinkers have theorized the critical premise of material worlds shaped though ongoing processes of combined and uneven development. Ontological reading is a comparative practice for studying the narrative work of “figuring out” those processes—for example, through the “occulted landscapes” of Yorkshire noir. Emily Brontë's Wuthering Heights () can be likened to a species of crime fiction in prefiguring the “hardboiled” pull from epistemological certainty to ontological complication. Whereas David Peace's millennial Red Riding series of novels and films palimpsestically layers multiple pasts and presents, Wuthering Heights’ photomontage-like landscape airbrushes the seams of combined and uneven histories. Both narratives evoke moorland terrains conducive to a long history of woolens manufacturing reliant on the energized capital and trade flows of Atlantic slavery. Both works body forth occulted landscapes with the capacity to narrate widely: their troubling of ontological difference—between human and animal, life and death, past and present, nature and supernature—lays the ground for generically flexile stories of regional becoming. Ontological reading thus widens literary study.

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Fontaine, Kathryne. "Crime au féminin et guerres contemporaines : corrélations." Voix Plurielles 17, no. 1 (April 27, 2020): 48–62. http://dx.doi.org/10.26522/vp.v17i1.2470.

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La criminalité au féminin doit se penser à travers les discours historiques, anthropologiques, sociologiques, linguistiques et littéraires, lesquels constituent la matière même de la connaissance d’une époque. Plusieurs ouvrages publiés au cours des deux dernières décennies décortiquent la figure de la femme criminelle en l’inscrivant dans un cadre heuristique précis : le contexte des guerres contemporaines. La guerre fournit des perspectives singulières depuis lesquelles envisager la place et les rôles qu’une société, en un temps donné, concèdent aux femmes, voire lui imposent ; en retour, l’angle féminin dans la recherche sur la guerre permet de saisir des enjeux jusqu’ici souvent occultés par l’histoire officielle. Forts de leur dimension narrative capable de recréer des univers et des situations complexes, les romans d’Ahmadou Kourouma (Allah n’est pas obligé, 2000), de Gil Courtemanche (Un dimanche à la piscine à Kigali, 2004) et de Yasmine Char (La main de Dieu, 2008), ainsi que la pièce de Wajdi Mouawad (Incendies, 2003), interrogent, sur fond des principaux problèmes que posent les guerres d’aujourd’hui, les paradigmes dominants associés à la violence au féminin. En ce qu’elles mènent à reconcevoir les catégories mêmes avec lesquelles nous pensons traditionnellement le recours féminin à la violence en situation de guerre, les variantes de la criminelle que ces œuvres présentent forment un angle inédit à partir duquel envisager les guerres de notre époque. Mots clés : femme criminelle, guerre contemporaine, analyse du discours, archétypes, violence

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Harnischfeger, Johannes. "The Bakassi Boys: fighting crime in Nigeria." Journal of Modern African Studies 41, no. 1 (March 2003): 23–49. http://dx.doi.org/10.1017/s0022278x02004135.

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Nigeria's police and judiciary have failed to protect its citizens and have therefore lost all credibility. European principles of justice have likewise become discredited. Militias like the Bakassi Boys offer a popular alternative, which includes public executions and the use of the occult in fighting evil. But the growing fear of crime is only one reason why ‘jungle justice’ may spread. Governors and influential politicians help finance armed vigilante groups, and may make use of young men with machetes and pump-action shotguns to intimidate political opponents. As an ethnic militia that is ready to defend the interests of the ‘Igbo nation’, the Bakassi Boys have also been used to kill members of other ethnic groups. In many parts of Nigeria, ethnic and religious communities are preparing for ‘self-defence’, because they have no trust in the ability of democratic institutions to settle their conflicts.

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Rupcic, Sonia. "Mens Daemonica: Guilt, Justice, and the Occult in South Africa." Comparative Studies in Society and History 63, no. 3 (June 29, 2021): 599–624. http://dx.doi.org/10.1017/s0010417521000165.

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AbstractIn winter 2014, the town of Thohoyandou, South Africa was gripped with panic after a series of rapes and murders. In this area, notorious for its occult specialists and witchcraft, stories began to circulate attributing the violence to demonic forces. These stories were given credence by the young man who was charged with these crimes. In his testimony, he confirmed that he was possessed by evil forces. Taking this story as a point of departure, this article provides an empirical account of the ambivalent ways state sites of criminal justice grapple with the occult in South Africa. Drawing on twenty-two months of ethnographic fieldwork, I describe how spirit possession is not easily reconciled with legal methods of parsing criminal liability in courtrooms. And yet, when imprisoned people are paroled, the state entertains the possibility of bewitchment in public ceremonies of reconciliation. Abstracting from local stories about the occult, this article proposes mens daemonica (“demonic mind”) to describe this state of hijacked selfhood and as an alternative to the mens rea (“criminal mind”) observed in criminal law. While the latter seeks the cause of wrongdoing in the authentic will of the autonomous, self-governing subject, mens daemonica describes a putatively extra-legal idea of captured volition that implicates a vast and ultimately unknowable range of others and objects in what only appears to be a singular act of wrongdoing. This way of reckoning culpability has the potential to inspire new approaches to justice.

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Roelofse, Cornelis. "Satanism, the Occult, Mysticism and Crime: Perspectives on the Inversion of Christianity." Internal Security 8, no. 1 (January 30, 2016): 225–42. http://dx.doi.org/10.5604/20805268.1231597.

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The philosophical premises should be the constructs and ideas from which grand theoretical perspectives can be deduced. As Himes and Schulenberg (2013:1) put it, “Philosophy and theory are perpetually linked; philosophy influences how one sees the world, theory shapes how one intentionally interacts with that world”. Let us just for a moment doubt science and challenge its dogma. What if science is not able to measure a dimension of life and then ignores it and teaches people to make this a private dimension and not to insist that this dimension also asserts itself in the public domain. What if people intuitively know that there is a spiritual world but are bombarded by scientific dogma to ignore it? Explanations on the origin of life, spiritual possession and death after life cannot be explained from a positivistic methodological view point simply because scientists have not been able to develop measuring instruments for these phenomena. To ignore sacred things and experiences and to be informed that you are “hallucinating” may be a cause for anxiety and, depression. Scientists are not comfortable when confronted by mysticism, metaphysical tendencies and religion. Despite the stance of scientists not to engage in matters that cannot be scientifically measured, millions of lives around the globe are affected by “super-natural phenomena.” The article looks at the spiritual world from a biblical perspective in order to demonstrate that Satanism and occult practices are the inverse of Christianity. The objective is to establish a cross-disciplinary approach to find answers to some crimes that seems to be motivated by spiritual possession and mystic beliefs.

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Jensen, Steffen, and Lars Buur. "Everyday policing and the occult: notions of witchcraft, crime and “the people”." African Studies 63, no. 2 (December 2004): 193–211. http://dx.doi.org/10.1080/00020180412331318733.

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Da Silva, Rafaela Rogiski, Bruna Carla Agustini, André Luís Lopes Da Silva, and Henrique Ravanhol Frigeri. "Luminol in the forensic science." Journal of Biotechnology and Biodiversity 3, no. 4 (November 17, 2012): 172–77. http://dx.doi.org/10.20873/jbb.uft.cemaf.v3n4.rogiskisilva.

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In a crime scene, the collection of evidence and a subsequent laboratory analysis compose the fundamental steps to allow the expert to reveal the truth for the final verdict in a jury and to bring back the comfort to the victim’s family. Bloodstains are usually found and sent to laboratories as a vestige to unravel the origin of the material. However, some scenes are modified in order to conceal the real culprit for the criminal act. For these cases, the luminol reagent can be useful. This test is very often used to visualize occult blood. Luminol is considered the most sensitive test once it can identify the blood presence in scale of nanograms. When this reagent comes into contact with blood,the light emission occurs through a phenomenon known as chemiluminescence. This luminescence can be produced by other interfering compounds, leading to a misinterpretation for the presence of blood. Despite this shortcoming, the present review article highlights the indispensability of the reagent luminol on a crime scene.

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Dissertations / Theses on the topic "Crimes occultes"

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McDonald, Tracesandra Jade. "Witchcraft and occult crime within a contemporary Canadian context." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0002/MQ45239.pdf.

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Lynch, Timothy. "Truly evil empires the panic over ritual child abuse in Australia /." Phd thesis, Australia : Macquarie University, 2006. http://hdl.handle.net/1959.14/38034.

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Thesis (PhD) -- Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Anthropology, 2006.
"December 2005".
Bibliography: leaves 327-357.
Characteristics of ritual abuse discourse -- A plethora of theorists (and of differences between them) -- Defining ritual abuse: differences, disputes and bad faith -- Allegations, investigations and trials -- Abuse accomodation and recovered memories -- Moral panic and witch hunt -- Witch craze -- Outsiders, accusations and obligations -- Accusations of ritual abuse in Australia -- Witches and pedophiles -- Conclusion.
Allegations of "ritual abuse" were first made in North America in the 1970s and early 1980s. It was claimed that an extremely severe form of sexual and physical child abuse was being perpetrated by Satanists or the devotees of comparably unorthodox religions. Perpetrators were often supposed to be invloved in other serious criminal activities. Allegations were subsequently made in Britain, Holland, Australia and New Zealand. The thesis examines the bitter debates that these claims provoked, including the dispute about whether ritual abuse "really happens". -- The thesis also contributes to the debate by providing some anthropological insights into why these strange and incredible claims were made and why they were accepted by certain therapists, officials, journalists and members of the public. It is argued that the panic over ritual abuse was a panic about what anthropologists know as "witchcraft" and the thesis makes this argument through an analysis of the events (mainly discursive events) of the panic. The thesis in particular takes up Jean La Fontaine's argument about the similarities between accusations of ritual abuse and those made against "witches" in early modern Europe and in non-Western societies. The similarities between the kinds of people typically accused of perpetrating ritual abuse and those accused of practising witchcraft are considered, with a special emphasis on those cases where accusations were made by adult "survivors" and where alleged perpetrators were affluent and of relatively high social status. The thesis examines how supposed perpetrators of ritual abuse were denied the social support properly due to them and how accusations--and the persecution that followed--achieved certain political, professional and personal ends for survivors and their supporters. -- The thesis also considers similarities between "crazed" witch hunting and the recent spread of the panic about ritual abuse throughout much of the English-speaking West. The peculiar panic about witch-like figures that occurred in Australia -- especially in NSW--is examined. The thesis shows how, at a time when Australians had become very sceptical about claims of ritual abuse, activists were able to incite and affect the latest of a succession of homophobic panics in Australia.
Mode of access: World Wide Web.
357 leaves ill

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Ogden, Edward. "Satanic cults: ritual crime allegations and the false memory syndrome." 1993. http://repository.unimelb.edu.au/10187/2826.

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My interest in criminology was inspired by Dennis Challinger who tolerated a student taking ten years to finish the Diploma in Criminology, and Stan Johnson who encouraged broad-mindedness to which I was unaccustomed. Stan challenged my attitudes, beliefs and conclusions. My interest in cults was inspired by Anne Hamilton-Byrne whose "children'" especially Sarah, taught me a great deal. They introduced me to their personal experience of growing up in strange isolation from the world. I received assistance and constructive criticism from the police Task Force investigating the Hamilton-Byrne “Family” especially Detective Sergeant DeMan. I began this task searching to understand “The Family”, its origins and its meaning. The path towards an understanding of cults took me in unexpected directions. I learned about the Satanic allegations and began accumulating material. Initially, some therapists with an interest in this area saw me as a potential ally, but as I began to question there assumptions I was rejected as a disbeliever, on the basis that “anyone who is not with us, must be against us”.

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Books on the topic "Crimes occultes"

1

Élisabeth, Luc, ed. Les pages du serpent. Neuilly-sur-Seine: Michel Lafon, 2015.

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1978-, Kellerman Jesse, and Sibony Julie 1973-, eds. Que la bête s'échappe: Roman. Paris: Éditions du Seuil, 2016.

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John, Dunning. Occult murders: Chilling accounts of satanic crimes. London: Senate, 1997.

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Gustainis, Justin. Hard spell: An occult crimes unit investigation. Botley, Oxford, UK: Angry Robot, 2011.

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Known devil: An occult crimes unit investigation. Nottingham, UK: Angry Robot, 2014.

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Perricone, Rosa Anna. Le violenze occulte. Roma: GEI, 1994.

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Occult crime: Detection, investigation, and verification. Las Vegas, N.M: San Miguel Press, 1992.

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Cults that kill: Probing the underworld of occult crime. New York, NY: Warner Books, 1988.

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In pursuit of Satan: The police and the occult. Buffalo, N.Y: Prometheus Books, 1991.

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Carol, White. Satanism: Crime wave of the '90s. Washington, D.C: Executive Intelligence Review, 1990.

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Book chapters on the topic "Crimes occultes"

1

Ascari, Maurizio. "Pseudo-Sciences and the Occult." In A Counter-History of Crime Fiction, 66–90. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230234536_5.

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"Crime, Moral Panic, and the Occult." In The Occult World, 712–20. Routledge, 2014. http://dx.doi.org/10.4324/9781315745916-80.

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Kurlander, Eric. "From the Thule Society to the NSDAP." In Hitler's Monsters. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300189452.003.0002.

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This chapter examines the organizational and ideological connections between late-Wilhelmine occult organizations such as the German Order and Thule Society and the early National Socialist German Workers' Party (NSDAP). The Thule Society and early Nazi movement shared a supernatural imaginary that transcended the particulars of their internal political and organizational differences. They were all, to varying degrees, fascinated by Nordic mythology and Germanic paganism, occult doctrines such as ariosophy, and border scientific theories of race (‘blood’), space (‘soil’), and psychology (‘magic’). In contrast to the mainstream parties that dominated the first decade of the Weimar Republic, the NSDAP drew upon a broader supernatural imaginary which spoke to a diverse social milieu that had lost faith in secular liberalism, traditional Christian conservatism, and Marxist socialism. Like the Germans themselves, many Nazis, living in a society riddled by crisis, increasingly viewed popular aspects of occultism, paganism, and border science as fundamental to negotiating the complexities of modern life.

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McKay, Carolyn. "Who’s Been Sleeping in My Bed?" In Ghost Criminology, edited by Michael Fiddler, Theo Kindynis, and Travis Linnemann, 280–306. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479885725.003.0012.

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This chapter offers an overview of crime in the hospitality industry, a somewhat under-discussed site of criminal behavior given the industry’s commercial interests. The motel room is a rather typical crime scene, particularly for sexual violence and drug offenses. It presents a conflation of intimacy, privacy, and anonymity with a world of transience and strangers, and even stranger events. This chapter places the motel crime scene in the context of this volume, drawing particular links to autoethnographic approaches, like those employed here. Given the volume’s emphasis, the chapter’s analysis centers topically on the supernatural and occult themes evident in the sex crimes referenced above. This flows to a discussion of the sexualized space of motel rooms and the interrelationship between hospitality, guests + hosts (ghosts), and ritual. Finally, it discusses the motel room through the lens of my visual arts practice, in which the author photographs these sites in minute detail to document scenes of sexual violence and to capture a sense of the absent guests and lingering ghosts.

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Moyer, Paul B. "“Being Instigated by the Devil”." In Detestable and Wicked Arts, 36–64. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751059.003.0003.

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This chapter discusses the identification of occult mischief as a crime by exploring what is witchcraft and the various ways New Englanders envisioned it. It cites Elizabeth Garlick, who travelled from her home in Easthampton, Long Island to stand trial in Hartford for witchcraft. It also mentions that John Godfrey was prosecuted for occult crime in Massachusetts in March 1666, but he eventually went free. The chapter uses the stories of Elizabeth Garlick and John Godfrey to illustrate New Englanders' understandings of witchcraft, viewing it as a crime rooted in English law and culture. It describes witchcraft as maleficium, a Latin term referring to injury or harm committed through magical means, which dominated the views of ordinary folk who tended to be most concerned with the immediate threat that witches posed to their lives and livelihood.

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Moyer, Paul B. "“Very Awful and Amazing”." In Detestable and Wicked Arts, 143–70. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751059.003.0007.

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This chapter brings into focus witch panics that stood apart in terms of their scale and intensity from more ordinary instances of occult crime. It sheds light on a variety of accusers who often helped trigger episodes of witch panics. It also analyses supposedly bewitched individuals whose distinct social profile and startling symptoms of supernatural affliction distinguished them from other victims of black magic. The chapter talks about Elizabeth Kelly who died in 1662 at the age of eight after being pinched, pricked, and choked by an assailant only she could see and who she identified as a near neighbor, Judith Ayers. It emphasizes how Elizabeth Kelly's death helped trigger an epidemic of fear and suspicion that led to the largest witch hunt in New England before the Salem crisis of 1692.

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Moyer, Paul B. "Introduction." In Detestable and Wicked Arts, 1–9. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751059.003.0001.

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This chapter traces the long-standing interpretations of witchcraft in New England. It takes advantage of studies on occult crime in early modern Europe that has enriched the understanding of how concerns over magical mischief intersected with gender, class, religion, and the law. It also identifies historians that stressed the divergence of elite and folk views on the occult and tended to see witch-hunting as a process imposed from above. The chapter looks at newer studies on European witchcraft that have broken down dichotomous views. It reveals a greater level of give and take between common folk and elites when it came to witch beliefs and shared responsibility for witch-hunting.

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Ebury, Katherine. "Ghost, Medium, Criminal, Genius: Lombrosian Types in Yeats’s Art and Philosophy." In Yeats, Philosophy, and the Occult. Liverpool University Press, 2017. http://dx.doi.org/10.5949/liverpool/9781942954255.003.0003.

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This essay examines the role of Cesare Lombroso’s scientific and occult researches in shaping Yeats’s view of the mind, whether creative or criminal, in the mystical system of A Vision. Although the philosophical and aesthetic importance of Yeats’s mystical work has recently received serious attention, notably in W.B.Yeats’s A Vision: Explications and Contexts, the models used to recuperate and reassess this aspect of Yeats’s have not so far included minor contemporary figures like Lombroso, but have rather focused on classical, idealist, or political philosophy. Lombroso’s view of different human types, expressed most powerfully in his studies on genius and criminality, Criminal Man (1876) and The Man of Genius (1891), are important influences to consider for Yeats’s portrayal of representative psychological types in his typology of the phases of the Great Wheel. Beyond A Vision, Yeats’s reading of Lombroso connects with his interests in crime, eugenics, psychoanalysis, predestination, and the occult in his theater, for example, in his late play ‘Purgatory’, which is discussed in detail.

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Moyer, Paul B. "“According to God’s Law”." In Detestable and Wicked Arts, 171–98. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751059.003.0008.

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This chapter explains why some witch suspects went free while others went to the gallows, by dissecting the terminal phase of many witchcraft cases. It reviews the judicial process that transformed informal suspicions against the accused into formal, criminal prosecutions. It also mentions Elizabeth Seager, who was set free after being acquitted of occult crimes three times. The chapter elaborates how Seager's experience is considered a reminder that court proceedings were a critical component of witch-hunting. It reviews Seager's odyssey through the legal system that involved the arrest warrants, indictments, and trials familiar to any criminal prosecution and notes it as one of the longest and most complex judicial process among most witch suspects.

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Moyer, Paul B. "“Hanged for a Witch”." In Detestable and Wicked Arts, 10–35. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751059.003.0002.

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This chapter presents a narrative of witch-hunting in New England between the late 1630s and 1670 and begins the process of placing it in the broader context of the English Atlantic. It examines the process by which cases of occult crime took shape. It also illuminates the transatlantic dimensions of witch prosecutions in the Puritan colonies and addresses questions essential to understanding the phenomenon of witch-hunting in the early modern period. The chapter mentions Alice Young of Windsor, Connecticut who appears to have been the first person executed for witchcraft in New England. It investigates how Young's execution marked the beginning of an intense period of witch-hunting in New England.

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