The size of these missing posters can sometimes be too small for people to see.
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Reporters Danni Santana and Mia Garchitorena caught up with residents and tourists in New York to document their reactions to missing people posters. In many cases, families have to launch their own investigations, turning to friends, families and private investigators to find their loved ones.
This section takes a critical look at the system that handles missing persons cases and the methods used to look for the lost.
Read more. In , the New York City Police Department launched a social media campaign to include civilians in ongoing investigations, both to catch criminals and find the missing. Private eyes often locate old flames and the parents of adopted children. In , historian Ernst Kantorowicz described how the bodies of medieval kings were split into a natural body and a body politic. While the king was in power, both states were superimposed on his body.
He incorporated the nation in a body politic that was immortal and immaterial. In addition, the king also possessed a natural, material body that was subject to passion, foolishness, infancy, and death. The idea of the twin body of the king became one of the defining factors in developing the concept of sovereignty—ruling power incorporated within a body, in which death and eternal life are superposed.
The result was a state that no quantum physicist could foresee. In the twentieth century—the age of genocide, of racism and terror—the superposition of life and death became a standard feature of various forms of government. In , hydrocyanic acid was used in a Nazi gas chamber in Poznan to kill disabled people. Volunteers rushed to recover as many remains as possible from the roughly people suspected to be buried there, who were summarily shot by Francoist militias.
Funding was going to be cut off within days, so every volunteer was given equipment to participate in the excavation. The arm bone of this person revealed perimortem trauma—a wound sustained around the time of death and an indicator of a violent demise. But why would a baby be buried on top of a murdered Republican? The archaeologist explained that babies who died unbaptized were or even still are believed to go to limbo. The limbo of infants has been a subject of discussion in the Roman Catholic Church since the days of Augustine.
On the one hand, unbaptized people are supposed to go to hell after they die. The solution was the limbo of infants. The limbo of infants—an intermediary state between salvation and damnation, bliss and torture—is thus not just a place of eternal boredom and hopelessness. In limbo the children might even ascend to a state of ultimate happiness by establishing a different vision of things—being unresolved things themselves, dumped onto the bodies of people shot as terrorists and insurgents.
The baby was gone. The crumbling coffin was empty. Its remains had possibly been taken along when the bones of the richer people in the cemetery were moved to a new location. Only a tiny finger bone remained, which mixed with the remains of the executed supporter of the Republic. In , a plaster cast of a skull said to belong to Gottfried Wilhelm Leibniz was put on display in Hannover. But many doubt whether the skull really belonged to the philosopher. In , Leibniz developed the idea of the monad. According to Leibniz, the world is made of monads, each of which encloses the whole structure of the universe.
All is a plenum and thus all matter is connected together and in the plenum every motion has an effect upon distant bodies in proportion to their distance, so that each body not only is affected by those which are in contact with it and in some way feels the effect of everything that happens to them, but also is affected by bodies adjoining itself.
This inter-communication of things extends to any distance, however great. And consequently every body feels the effect of all that takes place in the universe, so that he who sees all might read in each what is happening everywhere, and even what has happened or shall happen, observing in the present that which is far off as well in time as in place.
But monads also have different degrees of resolution. Some are more clear in storing information, some less.
Like monads, bones, skulls, and other objects of evidence condense not only their own history, but—in an opaque and unresolved form—everything else as well. They are like hard disks that fossilize not only their own history, but the history of their relations to the world.
According to Leibniz, only God is able to read all monads. They are transparent to his gaze alone and remain vague and blurry to ours. As the only being able to read them, God is in all things.
But humans are also able to decipher some layers of monads. The strata of crystalized time in each monad capture a specific relation to the universe and conserve it, as in a long exposure photograph.
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In this way, we can understand a bone as a monad—or more simply, as an image. But equally, these objects condense the forms of observation that produce them as durable and individual objects, and snap them back into one distinct state of materiality. Eventually, on Friday 4 July , the remains under the Leibnitian marker were exhumed.
On Wednesday 9 July , they were examined by one Professor Dr. Krause, by order of one Herr Waldeyer.
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Whatever casket had occupied the grave was by then entirely rotted away and thus left not a clue as to its original occupant. Nevertheless, Krause concluded that the skeletal remains were indeed those of Leibniz. The cast was part of the estate of a former NS civil servant. His 90 year old widow offered it for sale 15—20 years ago, along with books about racial science.
Leibniz, the co-inventor of mathematical probability, might have computed the likelihood that the skull belonged to him. But could he have imagined that the skull was both his and not his?
Famous People Who Have Been Reported Missing
The twentieth century radically advanced the development of all kinds of weapons of mass destruction. It took the box and turned it inside out so it would spill all over the planet. Why stop at two dead creatures? Why not millions and millions? Additionally, the twentieth century also perfected observation as a method of killing. Measurement and identification became tools of murder. Medical experimentation. Economies of death. In his lectures about biopolitics, Michel Foucault described the stochastic calculus that determined life or death.
This development also signified the death of the political idea of the two bodies of the king, one dead, one immortal. Now one had to imagine two dead bodies: not only the natural body, but also the body politic. Not only were natural bodies killed in and outside the insidious boxes of sovereignty. The body politic, which was supposed to be immortal, died as well.
The mass graves thus formed a negative image of the desired incorporation—and its only tangible reality. The fosse commune was the body politic of fascism and other forms of dictatorship. Here, gaping political limbos were created in which law and exception blurred in deadly superposition, transforming certain death into a matter of probability. And the dream of parallel worlds in which incompossible realities coexisted was transformed into the proliferation of possible deaths and the impossibility of any world other than the one that miserably dragged on existing.
As quantum theory predicts, the state of entanglement is transitional. It can even be exceptionally short—a window of opportunity made to be missed. And as mass graves were successively excavated, states of indeterminacy ended too, forcing decisions between the state of life and the state of death, which—the twentieth century being what it was—overwhelmingly fell on the side of death.
Missing persons were identified and their remains where reburied or returned to relatives. And as the bones were retransformed into persons and reintroduced into language and history, the spell of the law over them ceased. But many of the missing remain nameless. The remains of some of them are stored in the anthropology department at the Autonomous University of Madrid for lack of funding to proceed with DNA testing. This lack of funding is of course connected to the precarious political situation in which this investigation finds itself in. The unidentified skulls and bones speak about anything but their names and identities.
Their indeterminacy is part of their silence, and their silence determines their indeterminacy. They maintain an obstinate opaque silence in the face of sympathetic scientists and waiting relatives. In , he simply took his Archaeopteryx and went home. According to one story, he kept the fossil under his bed. Others speculate that he buried the slab for safekeeping or secretly sold it to a collector.
Whatever happened, the Archaeopteryx was nowhere to be found when Opitsch passed away in Fossil sleuths have been digging around for it ever since, but the Maxberg specimen seems to have flown away. In the s, archiving was not a priority; NBC would air an episode of The Tonight Show and then promptly erase the tape. While it sounds unthinkable now, it was standard business practice at the time.
There is some hope for Carson fanatics, though.