View source for Revenge

{{Short description|Harmful action against a person or group in response to a grievance}}
{{redirect-multi|2|Retaliate|Retaliation||Revenge (disambiguation)|and|Retaliation (disambiguation)}}
[[File:Peinture Palais de Justice de Toulouse.jpg|thumb|''Justice and Divine Vengeance Pursuing Crime'' by [[Pierre-Paul Prud'hon]], {{Circa|1805}}–1808]]

'''Revenge''' is defined as committing a harmful action against a person or group in response to a [[grievance]], be it real<ref>Daladier, Edouard. (1995). [https://www.nypl.org/research/research-catalog/bib/b12053853 ''Prison Journal, 1940-1945'']. {{ISBN|0813319056}}. ''[[Westview Press]]''. [[New York Public Library]].</ref> or perceived.<ref>{{Cite web|url=https://www.lexico.com/en/definition/revenge|title=revenge {{!}} Definition of revenge in English by Lexico Dictionaries|website=Lexico Dictionaries {{!}} English|access-date=2019-07-11|archive-date=2020-11-11|archive-url=https://web.archive.org/web/20201111223649/https://www.lexico.com/en/definition/revenge|url-status=dead}}</ref> Vengeful forms of justice, such as primitive [[justice]] or [[retributive justice]], are often differentiated from more formal and refined forms of justice such as [[distributive justice]] or [[restorative justice]].

==Function in society==
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| caption1          = [[Engraving]] by [[Gustave Doré]] illustrating the [[Erinyes]], [[chthonic]] deities of vengeance and death
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| caption2          = [[William Shakespeare|Shakespeare]]'s ''[[Hamlet]]'' tells a history in which a man avenged the murder of his father by killing his uncle.<ref name="killingscene">''The Killing Scene'': ''Hamlet'' 5.2.303–309.</ref> Artist: [[Gustave Moreau]].
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[[Social psychology|Social psychologist]] Ian Mckee states that the desire for the sustenance of power motivates vengeful behavior as a means of impression management: "People who are more vengeful tend to be those who are motivated by power, by authority and by the desire for status. They don't want to [[face (sociological concept)|lose face]]".<ref>{{cite book |url=http://www.apa.org/monitor/2009/06/revenge.aspx |title=Revenge and the people who seek it |date=June 2009 |author=Michael Price |volume=40 |issue=6 |page=Print version: page 34 |publisher=apa.org |access-date=1 October 2010 |archive-date=20 November 2010 |archive-url=https://web.archive.org/web/20101120000956/http://www.apa.org/monitor/2009/06/revenge.aspx |url-status=live }}</ref><ref>Ian McKee, PhD. 2008. ''Social Justice Research'' (Vol. 138, No. 2)</ref>

Vengeful behavior has been found across a majority of human societies throughout history.<ref>{{Cite journal | doi=10.1177/106939719202600103|title = "Blood Feuds": Cross-Cultural Variations in Kin Group Vengeance| journal=Behavior Science Research| volume=26| issue=1–4| pages=57–85|year = 1992|last1 = Ericksen|first1 = Karen Paige| last2=Horton| first2=Heather|s2cid = 144360011}}</ref> Some societies encourage vengeful behavior, which is then called a [[feud]].<ref>{{Cite journal|last=Richard|first=McClelland|date=Summer 2010|title=The Pleasures of Revenge|journal=The Journal of Mind and Behavior|volume=31|issue=3/4|pages=196|jstor=43854277}}</ref> These societies usually regard the [[honour|honor]] of individuals and groups as of central importance. Thus, while protecting  their reputation, an avenger feels as if they restore the previous state of [[dignity]] and [[justice]]. According to [[Michael Ignatieff]], "Revenge is a profound moral desire to keep faith with the dead, to honor their memory by taking up their cause where they left off".<ref>Brandon Hamber and Richard A. Wilson, Symbolic Closure through Memory, Reparation and Revenge in Post-conflict Societies (Johannesburg: Centre for the Study of Violence and Reconciliation, 1999).</ref> Thus, honor may become a [[Cultural heritage|heritage]] that passes from [[generation]] to generation. Whenever it is compromised, the affected family or community members might feel compelled to retaliate against an offender to restore the initial "balance of honor" that preceded the perceived injury. This cycle of honor might expand by bringing the family members and then the entire community of the new victim into the brand-new, endless cycle of revenge that may pervade generations.<ref>{{cite book |chapter-url=https://www.interdisciplinarypress.net/online-store/ebooks/hostility-and-violence/exploring-the-facets-of-revenge |title=Exploring the Facets of Revenge |year=2012 |author=Helena Yakovlev-Golani |chapter=Revenge - the Volcano of Despair: The Story of the Israeli-Palestinian Conflict |page=83 |access-date=2013-05-18 |archive-date=2016-03-05 |archive-url=https://web.archive.org/web/20160305052617/https://www.interdisciplinarypress.net/online-store/ebooks/hostility-and-violence/exploring-the-facets-of-revenge |url-status=live }}</ref>

== History ==
[[File:Notification on 21 October 1941.jpg|thumbnail|German announcement of killing 2300 civilians in [[Kragujevac massacre]] as retaliation for 10 killed German soldiers. Nazi-occupied [[Territory of the Military Commander in Serbia|Serbia]], 1941.]]
[[Francis Bacon]] described revenge as a kind of "wild justice" that "does [..]. offend the law [and] putteth the law out of office."<ref>{{cite web |title=Sir Francis Bacon "On Revenge" |url=http://www.rjgeib.com/thoughts/revenge/revenge.html |url-status=live |archive-url=https://web.archive.org/web/20121008033020/http://rjgeib.com/thoughts/revenge/revenge.html |archive-date=2012-10-08 |access-date=2012-10-08 |work=rjgeib.com}}</ref>

[[Feud]]s are cycles of [[Provocation (legal)|provocation]] and retaliation, fueled by a desire for revenge and carried out over long periods of time by familial or tribal groups. They were an important part of many [[pre-industrial society|pre-industrial societies]], especially in the Mediterranean region. They still persist in some areas, notably in [[Albania]] with its tradition of ''[[gjakmarrja]]'' or "blood feuds", revenge that is carried out not only by the individual, but by their extended relations for generations to come.<ref>"[http://www.csmonitor.com/World/Europe/2008/0625/p01s02-woeu.html Peacemaker breaks the ancient grip of Albania's blood feuds] {{Webarchive|url=https://web.archive.org/web/20161123013609/http://www.csmonitor.com/World/Europe/2008/0625/p01s02-woeu.html |date=2016-11-23 }}". ''[[The Christian Science Monitor]]'' June 24, 2008</ref>

Blood feuds are still practised in many parts of the world, including Kurdish regions of [[Turkey]] and in [[Papua New Guinea]].<ref>"[http://uk.reuters.com/article/uk-turkey-attack-feuds-analysis-idUKTRE5443HC20090505 Blood feuds and gun violence plague Turkey's southeast] {{Webarchive|url=https://web.archive.org/web/20191129053621/https://uk.reuters.com/article/uk-turkey-attack-feuds-analysis-idUKTRE5443HC20090505 |date=2019-11-29 }}". Reuters. May 5, 2009</ref><ref>"[http://news.bbc.co.uk/2/low/programmes/from_our_own_correspondent/4181042.stm Deadly twist to PNG's tribal feuds] {{Webarchive|url=https://web.archive.org/web/20081218141806/http://news.bbc.co.uk/2/low/programmes/from_our_own_correspondent/4181042.stm |date=2008-12-18 }}". BBC News. August 25, 2005</ref>

In Japan, honouring one's family, clan, or lord through the practice of revenge killings is called "katakiuchi" (敵討ち). These killings could also involve the relatives of an offender. Today, katakiuchi is most often pursued by peaceful means, but revenge remains an important part of Japanese culture.<ref>{{Cite journal|last=Mills|first=D. E.|title=Kataki-Uchi: The Practice of Blood-Revenge in Pre-Modern Japan|journal=Modern Asian Studies|year=1976|volume=10|issue=4|pages=525–542|doi=10.1017/S0026749X00014943|s2cid=145215338 }}</ref>

==Social psychology==
{{for-text|broader coverage of this topic in [[Organizational psychology]]|[[Workplace revenge]]}}
Philosophers tend to believe that to punish and to take revenge are vastly different activities:<ref>{{cite journal |last1=Flew |first1=Antony |title=The Justification of Punishment |journal=Philosophy |date=1954 |volume=29 |issue=111 |pages=291–307 |jstor=3748210 |doi=10.1017/S0031819100067152 |s2cid=144047901 }}</ref> "One who undertakes to punish rationally does not do so for the sake of the wrongdoing, which is now in the past - but for the sake of the future, that the wrongdoing shall not be repeated, either by him, or by others who see him, or by others who see him punished".<ref>{{cite book |author=Plato |title=Protagoras |page=324 |url=http://www.gutenberg.org/ebooks/1591 |access-date=2019-12-17 |archive-date=2019-12-17 |archive-url=https://web.archive.org/web/20191217095858/http://www.gutenberg.org/ebooks/1591 |url-status=live }}</ref> In contrast, seeking revenge is motivated by a yearning to see a transgressor suffer; revenge is necessarily preceded by anger, whereas punishment does not have to be.<ref name="Kaiser">{{cite journal |last1=Schumann |first1=Karina |title=The Benefits, Costs, and Paradox of Revenge |journal=Social and Personality Psychology Compass |date=2010 |volume=4 |issue=12 |page=1193 |doi=10.1111/j.1751-9004.2010.00322.x }}</ref>

Indeed, Kaiser, Vick, and Major point out the following: "An important psychological implication of the various efforts to define revenge is that
there is no objective standard for declaring an act to be motivated by revenge or not.
Revenge is a label that is ascribed based on perceivers’ attributions for the act. Revenge
is an inference, regardless of whether the individuals making the inference are the harmdoers themselves, the injured parties, or outsiders. Because revenge is an inference, various individuals can disagree on whether the same action is revenge or not."<ref name="Kaiser" />

Belief in the [[just-world fallacy]] is also associated with revenge: in particular, having strong experiences or challenges against, can increase distress and motivate individuals to seek revenge, as a means of justice restoration.<ref>{{cite journal|last1=Kaiser|first1=Cheryl|title=A Prospective Investigation of the Relationship Between Just-World Beliefs and the Desire for Revenge After September 11, 2001|journal=Psychological Science|date=2004|volume=15|issue=7|pages=503–506|doi=10.1111/j.0956-7976.2004.00709.x|pmid=15200637|s2cid=34309813|url=https://depts.washington.edu/silab/Documents/Kaiser,%20Vick,%20&%20Major%20(2004).pdf |access-date=20 December 2019}}</ref>

A growing body of research reveals that a vengeful ''disposition'' is correlated to adverse health outcomes: strong desires for revenge and greater willingness to act on these desires have been correlated with [[post-traumatic stress disorder]] symptoms and psychiatric morbidity.<ref>{{cite journal |last1=Cardozo |first1=Barbara |title=Mental health, social functioning, and attitudes of Kosovar ns following the war in Kosovo |journal=JAMA |date=2000 |volume=16 |issue=5 |pages=569–77 |doi=10.1001/jama.284.5.569 |pmid=10918702 |url=https://web.stanford.edu/~omidf/KarinaSchumann/KarinaSchumann_Home/Publications_files/Schumann.SPPC.2010.pdf |access-date=17 December 2019 |doi-access=free |archive-date=30 September 2020 |archive-url=https://web.archive.org/web/20200930171639/https://web.stanford.edu/~omidf/KarinaSchumann/KarinaSchumann_Home/Publications_files/Schumann.SPPC.2010.pdf |url-status=live }}</ref>

==Proverbs==
The popular expression "revenge is a dish best served cold" suggests that revenge is more satisfying if enacted when unexpected or long-feared, inverting traditional civilized<ref>[[Paul Bloom (psychologist)|Bloom, Paul]]. (20 November 2017). [https://www.newyorker.com/magazine/2017/11/27/the-root-of-all-cruelty ''The Root of All Cruelty?''] {{Webarchive|url=https://web.archive.org/web/20240408003201/https://www.newyorker.com/magazine/2017/11/27/the-root-of-all-cruelty |date=2024-04-08 }}. ''[[The New Yorker]]''.</ref> revulsion toward "cold-blooded" violence.<ref>{{cite book| editor= Jennifer Speake| editor-link= Jennifer Speake | title= Concise Oxford Dictionary of Proverbs, 5th Ed.| url= https://books.google.com/books?id=ogm0c8mYtQUC&pg=PT576| access-date= 23 October 2013| year= 2008| publisher= Oxford University Press| page= 576| isbn= 9780191580017| archive-date=1 January 2014| archive-url= https://web.archive.org/web/20140101080808/http://books.google.com/books?id=ogm0c8mYtQUC&pg=PT576| url-status= live}}</ref>

The idea's origin is obscure. The French diplomat [[Charles Maurice de Talleyrand-Périgord]] (1754–1838) has been credited with the saying, "La vengeance est un met que l'on doit manger froid" ["Revenge is a dish that must be eaten cold"], albeit without supporting detail.<ref>{{cite book |title=Le Dictionnaire Marabout des pensées des auteurs du monde entier |location= Verviers |publisher= Gérard & Co. |year= 1969}}</ref> The concept has been in the English language at least since the 1846 translation of the 1845 French novel ''Mathilde'' by [[Eugène Sue|Joseph Marie Eugène Sue]]: "''la vengeance se mange très bien froide''",<ref name="EugeneSue1845">{{cite book | author= Eugène Sue | title= Mathilde: mémoires d'une jeune femme | url= https://books.google.com/books?id=2SQ6AAAAcAAJ&pg=PA148 | access-date= 26 December 2012 | year= 1845 | publisher=Welter | page=148 | archive-date=31 December 2013 | archive-url= https://web.archive.org/web/20131231233835/http://books.google.com/books?id=2SQ6AAAAcAAJ&pg=PA148 | url-status=live }}</ref> there italicized as if quoting a proverbial saying, and translated "revenge is very good eaten cold".<ref>{{cite book|author= Marie Joseph Eugène Sue|title= The orphan; or, Memoirs of Matilda, tr. &#91;from Mathilde&#93; by the hon. D.G. Osborne|url=https://archive.org/details/orphan00suegoog|year=1846|page=[https://archive.org/details/orphan00suegoog/page/n328 303]}}</ref> The phrase has been wrongly credited<ref>{{cite web |url= http://www.phrases.org.uk/meanings/revenge-is-a-dish-best-served-cold.html|title=The meaning and origin of the expression: Revenge is a dish best served cold|access-date=24 October 2013|archive-date=23 October 2013|archive-url= https://web.archive.org/web/20131023103028/http://www.phrases.org.uk/meanings/revenge-is-a-dish-best-served-cold.html|url-status=live}}</ref> to the novel ''[[Les Liaisons Dangereuses]]'' (1782).

The phrase has also been credited to the [[Pashtuns]] of Afghanistan.<ref name="Fergusson2011">{{cite book|last= Fergusson|first= James|title= Taliban: The Unknown Enemy|url= https://archive.org/details/talibanunknownen00ferg|url-access= registration|year=2011|publisher=Da Capo Press|isbn=978-0-306-82034-2|page=[https://archive.org/details/talibanunknownen00ferg/page/32 32]}}</ref>

Earlier speakers of English might use the set phrase "with a {{linktext|wanion}}" rather than the more modern standard "with a vengeance" to express intensity.<ref>
{{oed | wanion}}
</ref>

A Japanese proverb states, "If you want revenge, then dig two graves". While this reference is frequently misunderstood by Western audiences, the Japanese reader understands that this proverb means that enactors of revenge must be more dedicated to killing their enemy than to surviving the ordeal themselves.<ref>{{cite book |last1= Mieder |first1= Wolfgang |title= A Dictionary of American Proverbs |date= 1992 |publisher= Oxford University Press, USA |isbn= 9780195053999 |page= 430 |url= https://books.google.com/books?id=AbJ1tVGmiTgC&q=dig+two+graves+dictionary&pg=PA430 |language=en |access-date=2020-10-28 |archive-date=2022-01-25 |archive-url=https://web.archive.org/web/20220125075043/https://books.google.com/books?id=AbJ1tVGmiTgC&q=dig+two+graves+dictionary&pg=PA430 |url-status=live }}</ref>

== In art ==
[[File:Konishi Hirosada - Igagoe buyuden - Walters 95712.jpg|thumb|240px|''[[Igagoe vendetta|Igagoe buyuden]]''. This is an episode from a popular story of revenge&nbsp;– how the son of a murdered [[samurai]] tracked the killer over all Japan.]]
Revenge is a popular subject across many forms of art. Some examples include the painting ''Herodias' Revenge'' by [[Juan de Flandes]] and the operas ''[[Don Giovanni]]'' and ''[[The Marriage of Figaro]]'', both by [[Wolfgang Amadeus Mozart]].  In Japanese art, revenge is a theme in various woodblock prints depicting the [[forty-seven rōnin]] by many well-known and influential artists, including [[Utagawa Kuniyoshi]]. The Chinese playwright Ji Junxiang used revenge as the central theme in his theatrical work ''[[The Orphan of Zhao]]'';<ref>{{cite journal | last=Liu | first=Wu-Chi | title=The Original Orphan of China | journal=Comparative Literature | year=1953 | volume=5 | issue=3 | pages=193–212 | jstor=1768912 | doi=10.2307/1768912 }}</ref> it depicts more specifically familial revenge, which is placed in the context of [[Confucianism|Confucian morality]] and social hierarchical structure.<ref>{{cite book | last=Shi  |first=Fei | title=Text & presentation, 2008 | year=2009 | publisher=McFarland | location=Jefferson | isbn=9780786443666 | editor=Constantinidis, Stratos E. | chapter=Tragic Ways of Killing a Child: Staging Violence and Revenge in Classical Greek and Chinese Drama | page=175}}</ref>

== In literature ==
Revenge has been a popular literary theme historically and continues to play a role in contemporary works.<ref>{{Cite journal|last=C. Armstrong|last2=W. Bright|last3=Collitz|last4=Marden|first=Edward|first2=James|first3=Hermann|first4=C. Carroll|date=1911|title=MLN, Volume 26|journal=MLN|publisher=Johns Hopkins University Press, 1911|volume=26|pages=115–116}}</ref> Examples of literature that feature revenge as a theme include the plays ''[[Hamlet]]'' and ''[[Othello]]'' by [[William Shakespeare]], the novel ''[[The Count of Monte Cristo]]'' by [[Alexandre Dumas]], and the short story "[[The Cask of Amontillado]]" by [[Edgar Allan Poe]]. More modern examples include the novels ''[[Carrie (novel)|Carrie]]'' by [[Stephen King]], ''[[Gone Girl (novel)|Gone Girl]]'' by [[Gillian Flynn]], and ''[[The Princess Bride (novel)|The Princess Bride]]'' by [[William Goldman]]. Although revenge is a theme in itself, it is also considered to be a [[genre]].<ref>{{Cite journal|title = Women and Revenge in Shakespeare: Gender, Genre, and Ethics|last = Marguerite|first = Tassi|date = September 22, 2012|journal = Renaissance Quarterly}}</ref>

Revenge as a genre has been consistent with a variety of themes that have frequently appeared in different texts over the last few centuries. Such themes include but are not limited to: [[disguise]], [[Masking (behavior)|masking]], [[Sexual intercourse|sex]], [[Human cannibalism|cannibalism]], the [[grotesque body|grotesque]], bodily fluids, power, violent murders, and secrecy.<ref>{{Cite journal|title = Revenge: An Analysis of Its Psychological Underpinnings|last = Grobbink|first = Leonie|date = July 2015|journal = International Journal of Offender Therapy & Comparative Criminology|volume = 59|issue = 8|pages = 892–907|doi = 10.1177/0306624X13519963|pmid = 24441031| s2cid=220490026 }}</ref> Each theme is usually coupled with the concept of [[Irony#Dramatic irony|dramatic irony]]. Dramatic irony is a literary device in which the audience possesses knowledge unavailable to characters in a novel, play, or film.<ref name=":0">{{Cite web|url = http://eds.a.ebscohost.com/eds/detail/detail?sid=f8163f8d-cf94-4bab-9b2b-db78100c535c%40sessionmgr4004&vid=15&hid=4213&bdata=JnNpdGU9ZWRzLWxpdmU%3d#AN=89404922&db=ers|title = Dramatic Irony|date = January 2015|website = Research Starters|publisher = Salem Press Encyclopedia of Literature|last = Rholetter|first = Wylene}}</ref> Its purpose is to intensify the tragic events that are going to unfold by creating tension between the audience and the actions of the characters.<ref name=":0" />

The most common theme within the genre of revenge is the recurring violent murders that take place throughout the text, especially in the final act or scene. The root of the violence is usually derived from the characters' childhood development.<ref>{{Cite web|url = http://www.nonviolenceandsocialjustice.org/Research-Literature/Sanctuary-Model-literature-and-works-by-Sandra-Bloom/Reflections-on-the-Desire-for-Revenge/75/|title = Reflections on the Desire for Revenge|date = 2001|website = Center for Nonviolence and Social Justice|last = Bloom|first = Sandra|publisher = Journal of Emotional Abuse|access-date = 2015-12-12|archive-date = 2015-12-09|archive-url = https://web.archive.org/web/20151209235734/http://www.nonviolenceandsocialjustice.org/Research-Literature/Sanctuary-Model-literature-and-works-by-Sandra-Bloom/Reflections-on-the-Desire-for-Revenge/75/|url-status = live}}</ref>

The themes of masking and disguise have the ability to go hand in hand with each other. A character may employ disguise literally or [[metaphor]]ically. A mask is the literal example of this theme; while pretending to be something one is not is considered to be the metaphoric example. Additional themes that may cause the [[protagonist]] and [[antagonist]] to develop a masked or disguised identity include sex, power, and even [[Human cannibalism|cannibalism]]. Examples of sex and power being used as themes can be seen in the novel ''[[Gone Girl (novel)|Gone Girl]]'' by [[Gillian Flynn]], as well as the aforementioned drama, ''Titus Andronicus''.<ref>{{Cite journal|last=Willbern|first=David|title=Rape and Revenge in "Titus Andronicus"|journal=English Literary Renaissance|volume=8}}</ref>

== On the internet ==
The emergence of the [[internet]] has provided new ways of exacting revenge.<ref name=":02">{{Cite journal|last=Obeidat|first=Zaid|title=Consumer Revenge Using the Internet and Social Media: An Examination of the Role of Service Failure Types and Cognitive Appraisal Processes|journal=Psychology & Marketing}}</ref> Customer revenge targets businesses and corporations with the intent to cause damage or harm.<ref>{{Cite journal|last=Grégoire|first=Yany|title=A comprehensive model of customer direct and indirect revenge: understanding the effects of perceived greed and customer power|journal=Journal of the Academy of Marketing Science}}</ref> In general, people tend to place more credence in [[Customer review|online reviews]] rather than [[corporate communication]]s.<ref name=":02" /> With technology becoming more readily available, corporations and firms are more likely to experience damage caused by negative reviews posted online going [[viral phenomenon|viral]]. Recent studies indicate this type of consumer rage aimed at corporations is becoming more common, especially in [[Western world|Western societies]].<ref>{{Cite journal|last=Grégoire|first=Yany|title=How can firms stop customer revenge? The effects of direct and indirect revenge on post-complaint responses|journal=Journal of the Academy of Marketing Science}}</ref>

The rise of [[social media]] sites like [[Facebook]], [[Twitter]], and [[YouTube]] act as public platforms for exacting new forms of revenge.<ref name=":02" /> [[Revenge porn]] involves the vengeful public [[dissemination]] of [[intimate part|intimate]] pictures and videos of another person's [[Human sexual activity|sexual activity]] with the intent of creating widespread [[shame]].<ref name=":1">{{cite journal | last1 = Langlois | first1 = G. | last2 = Slane | first2 = A. | year = 2017 | title = Economies of reputation: the case of revenge porn | journal = Communication & Critical/Cultural Studies | volume = 14 | issue = 2| pages = 120–138 | doi = 10.1080/14791420.2016.1273534 | s2cid = 151732727 }}</ref> Participation in online revenge porn activities incites a sense of pleasure through the harm, embarrassment, and humiliation being inflicted on the victim. The allowance of [[anonymity]] on revenge porn sites encourages further incivility by empowering and encouraging this type of behavior.<ref name=":2">{{cite journal | last1 = Stroud | first1 = S. R. | year = 2014 | title = The Dark Side of the Online Self: A Pragmatist Critique of the Growing Plague of Revenge Porn | journal = Journal of Mass Media Ethics | volume = 29 | issue = 3| pages = 168–183 | doi = 10.1080/08900523.2014.917976 | s2cid = 143979919 }}</ref> In many instances, the original poster provides the victim's personal information, including links to social media accounts, furthering the harassment.<ref name=":1" /> Online revenge porn's origins can be traced to 2010 when [[Hunter Moore]] created the first site, ''[[Is Anyone Up?|IsAnyoneUp]]'', to share nude photos of his girlfriend.<ref name=":2" />

== In animals ==
Humans are not the only species known to take revenge. There are several species such as [[camel]]s, [[elephant]]s, [[fish]], [[lions]],<ref>{{cite journal | last1 = Mills | first1 = M. G. L. | year = 1991 | title = Conservation management of large carnivores in Africa | journal = Koedoe | volume = 34 | issue = 1| pages = 81–90 | doi = 10.4102/koedoe.v34i1.417 | doi-access = free }}</ref> [[coots]],<ref name="Horsfall">{{cite journal|doi=10.1016/S0003-3472(84)80340-1|title=Brood reduction and brood division in coots|journal=Animal Behaviour|volume=32|pages=216–225|year=1984|last1=Horsfall|first1=J.A.|s2cid=53152664}}</ref> [[Corvus|crows]], and many species of primates ([[Common chimpanzee|chimpanzee]]s, [[macaque]]s, [[baboon]]s, etc.) that have been recognized to seek revenge. [[Primatology|Primatologists]] [[Frans de Waal]] and Lesleigh Luttrellave conducted numerous studies that provide evidence of revenge in many species of primates. They observed chimpanzees and noticed patterns of revenge. For example, if chimpanzee A helped chimpanzee B defeat his opponent, chimpanzee C, then chimpanzee C would be more likely to help chimpanzee A's opponent in a later squabble. Chimpanzees are one of the most common species that show revenge due to their desire for dominance. Studies have also been performed on less cognitive species such as fish to demonstrate that not only intellectual animals execute revenge.<ref>{{Cite book|title = Beyond Revenge : The Evolution of the Forgiveness Instinct|url = https://archive.org/details/beyondrevengeevo0000mccu|url-access = registration|last = McCullough|first = Michael|publisher = Jossey-Bass|year = 2008|pages = [https://archive.org/details/beyondrevengeevo0000mccu/page/79 79]–85| isbn=9780787977566 }}</ref> Studies of crows by Professor John Marzluff have also shown that some animals can carry "blood feuds" in similar ways to humans.<ref name=":3">{{Cite web |date=June 2011 |title=Crows Share Intelligence About Enemies |url=https://www.cbc.ca/news/science/crows-share-intelligence-about-enemies-1.1014915 |access-date=April 25, 2024 |website=CBC News |archive-date=April 25, 2024 |archive-url=https://web.archive.org/web/20240425211218/https://www.cbc.ca/news/science/crows-share-intelligence-about-enemies-1.1014915 |url-status=live }}</ref> Using a "dangerous" mask to cover their face and trap, band, and then release crows, Marzluff observed that within two weeks, a significant percentage of crows encountered - 26%, to be exact - would "scold" the people wearing the dangerous mask, proving that crows pass information pertaining to feuds within their family units to spread awareness about dangers they may face.<ref>{{Cite journal |last1=Cornell |first1=Heather N. |last2=Marzluff |first2=John M. |last3=Pecoraro |first3=Shannon |date=2012-02-07 |title=Social learning spreads knowledge about dangerous humans among American crows |journal=Proceedings of the Royal Society B: Biological Sciences |language=en |volume=279 |issue=1728 |pages=499–508 |doi=10.1098/rspb.2011.0957 |issn=0962-8452 |pmc=3234554 |pmid=21715408}}</ref> This included crows not initially trapped by the mask-wearing researchers, seeing as some of the crows were un-banded. This was further proven three years after the initial study, as the percentage of "scolding" crows increased to 66% from the initial 26%.<ref name=":3" />

== See also ==<!-- Please respect alphabetical order -->
{{div col|colwidth=18em}}
*{{In title|Revenge|plural=No}}
*[[Anger]]
*[[Crime of passion]]
*[[Cycle of violence]]
*[[Dirty Work (1998 film)|''Dirty Work'' (1998 film)]]
*[[Divine retribution]]
*[[Eye for an eye]]
*[[Frontier justice]]
*[[Guilt–shame–fear spectrum of cultures]]
*[[Honor killing]]
*[[Just-world fallacy]]
*[[Karma]]
*[[Lawsuit]]
*[[Nemesis (mythology)]]
*[[Proportionality (law)]]
*[[Punishment]]
*[[Reprisal]]
*[[Retributive justice]]
*[[Revenge dress]]
*[[Schadenfreude]]
*[[Two wrongs make a right]]
*[[Vengeful ghost]]
*[[Vigilantism]]
*[[War]]
{{div col end}}

==References==
{{Reflist|30em}}

== Further reading ==
* Rachel Stein. 2019. ''[[doi:10.1017/9781108686266|Vengeful Citizens, Violent States: A Theory of War and Revenge]]''. Cambridge University Press.

==External links==
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{{Wiktionary}}
{{EB1911 poster|Avenger of Blood}}
{{Wikiquote|Revenge}}

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[[Category:Revenge| ]]
[[Category:Punishment]]