A Norwegian Tragedy: Anders Behring Breivik and the Massacre by Aage Borchgrevink, Guy Puzey

By Aage Borchgrevink, Guy Puzey

On 22 July 2011 a tender guy named Anders Behring Breivik conducted essentially the most vicious terrorist acts in post-war Europe. In a gently orchestrated series of activities he bombed executive structures in Oslo, leading to 8 deaths, then conducted a mass taking pictures at a camp of the Workers' formative years League of the Labour occasion at the island of Utøya, the place he murdered sixty-nine humans, as a rule teenagers.

How may Anders Behring Breivik - a middle-class boy from the West finish of Oslo - prove as some of the most violent terrorists in post-war Europe? the place did his hatred come from?

In A Norwegian Tragedy, Aage Borchgrevink makes an attempt to supply a solution. Taking us with him to the multi-ethnic and class-divided urban the place Breivik grew up, he follows the wrongdoer of the assaults into an strange on-line international of violent machine video games and anti-Islamic hatred, and demonstrates the relationship among Breivik's formative years and the darkest pages of his 1500-page manifesto.

This is the definitive tale of twenty-two July 2011: a Norwegian tragedy.

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Additional info for A Norwegian Tragedy: Anders Behring Breivik and the Massacre on Utøya

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The Semiotic and the Symbolic I 73 11. Poetry That Is Not a Form of Murder LET US now examine the social implications of the structural fact we have just established, that there can be no language without a thetic phase. If one accepts, as we do, the viewpoint of contemporary anthropology, which has given up the search for a sociological theory of symbolism that would state the symbolic "origin" of society, one may say that, since "the social" and "the symbolic" are synonymous, they both depend on what we call the thetic.

Got under way only very slowly. . from the outset, man has at his disposal a whole signifier which he is uncomfortable allocating to a signified, given as such yet still unknown. There is always a lack of proportion between the two which can be absorbed \resorbab\e\y by divine understanding, and which results in the existence of an overabundance of signifier with respect to the signifieds it may settle on. this floating signifier enslaves all finite thought (but is also the guarantee of all art, poetry, mythic and esthetic invention); scientific knowledge may not be capable of damming it up, but at least it can partially control it 90 We would like to emphasize three points in the preceding passage: (1) Social anthropology is to be constituted as a linguistics of language \langue], seeking out structures or relations subsequent to the imposition of symbolism; it will not question symbolism's emergence and eventual corruption since any splitting of the social and/or symbolic chain is relegated outside the scientific field as it is defined here.

This stasis thus becomes the ersatz of the sign. Fetishism is a stasis that acts as a thesis. We might then wonder whether the semiotic's dismantling of the symbolic in poetry necessarily implies that the thetic phase is shifted toward the stases of the semiotic chora. "79 The object may be either the body proper or the apparatuses erotized during vocal utterance (the glottis, the lungs), objects that are either linked to the addressee of desire or to the very material of language as the predominant object of pleasure.

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