Can’t Wait To Move Out Into The Middle Of Nowhere And Build A Happy Cottage And Grow Raspberries And

I wish I could terrorize ancient people with things that are commonplace today

Luzon Bleeding-Heart (Gallicolumba luzonica)

monster theory 101

So anyone who has even glanced at my blog knows that a lot of my work is built around an area of literary theory called ‘monster theory’, which is far from a major theoretical discipline. As such I thought I’d give a little run down on what it is and resources that are good in terms of getting started.

Monster Theory is loosely described as the study of monsters, fictional characters that we (humans) deem monstrous. This is usually rooted in the concept of norm/other, which becomes human/monster. The basis of modern monster theory is built on the work of Jeffrey Jerome Cohen, who published a paper in 1996 titled Monster Culture (Seven Theses) which included seven different and overlapping views on what monsters are, why we create them, what they mean and how they fit into both literary canon and our society. These seven theses are (very quickly and loosely);

The Monster’s Body Is A Cultural Body: a monstrous being “is born only at [a] metaphoric crossroads, as an embodiment of a certain cultural moment.” Meaning a monster created for a work of fiction is generally an embodiment of a certain cultural anxiety or fear occurring in a specific socio-cultural moment. For instance, during the 70s and 80s, during the AIDS crisis in the US, you’ll notice a sharp rise in the number of vampire films (creatures who transmit a kind of ‘death’ through bodily fluids, through a highly sexualised penetrative contact).

The Monster Always Escapes: a monstrous being is, in part, so threatening because it is pervasive. The monster might appear dead, only for the corpse to be missing in the final shots of the film. This builds upon the previous point; a cultural anxiety does not immediately vanish simply because the personified monster of it is slain, issues like disease, poverty, homophobia, racism, ableism will ultimately again rear their ugly heads.

The Monster Is The Harbinger of Category Crisis: monstrous beings refuse “to participate in the classificatory ‘order of things’,” and resist any kind of systematic structure. In a culture so obsessed with binary oppositions and classifications, things that refuse classification are often a threat to that very system of classification. If the system is not all-encompassing, it fails altogether. This can cause monsters to shake established systems of understanding culture, identity and knowledge. 

The Monster Dwells At The Gates of Difference: “…the monster is difference made flesh […] monstrous difference tends to be cultural, political, racial, economic, sexual.” Monstrous beings are, as previously mentioned, a cultural body, which also means generally they take on traits of ostracised members of a culture, and act as stand in’s for fears, phobias and ostracisation of these social groups. For example, in a later work by Cohen, Undead: A Zombie Oriented Ontology, he states of zombies; “…we feel no shame in declaring their bodies repulsive. They eat disgusting food. They possess no coherent language; it all sounds like grunts and moans. They desire everything we possess.” And further notes that the generally accepted method of dispatching them is a gunshot to the head–a war crime against another human being. This same rhetoric could easily be applied to conservative white opinions of immigrants–and in fact, the origin of the word zombie can be traced back to the Haitian slave trade route.

The Monster Polices The Borders Of The Possible: to live in the dynamic the monster is predicated upon (norm/other, human/monster), there must, therefore, be a border between the two. The monster can therefore serve as a warning; transgress the boundaries by which you are human, and become monstrous; “…the monster prevents mobility (intellectual, geographical, sexual).” The most popular examples of this theory comes in the form of a Disney film: Beauty and the Beast. The Prince does not extend hospitalities to the old woman seeking aid, acting outside an accepted code of conduct for their society, and is therefore rendered monstrous as a result. While this is a more direct example, the trope is pervasive even among works and genres not featuring the supernatural.

The Monster Is Really A Kind Of Desire: the monstrous is often associated with a kind of transgressive or forbidden action, like say…the fact that female villains will often take on intense temptress roles, this is usually in an attempt to enforce and normalise the opposite behaviour. “The same creatures who terrify and interdict can also evoke potent escapist fantasies; the linking of monstrosity with the forbidden makes the monster all the more appealing as a temporary egress from constraint.”

The Monster Stands At The Threshold…Of Becoming: This thesis is really only a paragraph and is possibly my favourite piece of writing ever so rather than try and explain it I’ll simply let it stand on it’s own: Monsters are our children. They can be pushed to the farthest margins of geography and discourse, hidden away at the edges of the world and in the forbidden recesses of our mind, but they always return. And when they come back, they bring not just a fuller knowledge of our place in history and the history of knowing our place, but they bear self-knowledge, human knowledge–and a discourse all the more sacred as it arises from the Outside. These monsters ask us how we perceive the world, and how we have misrepresented what we have attempted to place. They ask us to reevaluate our cultural assumptions about race, gender, sexuality, our perception of difference, our tolerance towards its expression. They ask us why we have created them.

It is important to note that while this essay is considered fundamental in the concept of monster theory and it’s study, Cohen’s work is built upon work like Julia Kristeva’s Power of Horror: Essays on Abjection, and Barbara Creed’s Monstrous-Feminine. Additions to the field have been added since then; collected editions like the Ashgate Research Companion to Monsters, Monstrous Children and Childish Monsters, as well as essays in journals, collected editions on other wider topics (like horror, fantasy, sociology in literature). But the field is still relatively small at this point. I’ll be putting together a sort of reading list at some point in a post about where you can really get a good overview of the area, but the central starting point for monster theory is decidedly Cohen’s essay (which is the introductory chapter to an entire book on the subject). 

every so often the spirit of a sapphic classics professor at oxford consumes me… and today is that day: no bra, a half-buttoned, loose shirt tucked into a pair of tweed trousers, spectacles and dark maenad curls… sprawled on the lawn with the iliad, writing fragmented poetry, dreaming of sapphic love and murder mysteries …

Dylan, Leonard Cohen, Patti Smith, all dark, all romantic. When I say “romantic,” I mean a sensibility that sees everything, and has to express everything, and still doesn’t know what the fuck it is, it hurts that bad. It just madly tries to speak whatever it feels, that can mean vast things. That mentality can turn a sun-kissed orange into a flaming meteorite, and make it sound like that in a song. -

Jeff Buckley 

do you ever think about how weird it is that the moral of Frankenstein is kind of less just “graverobbing is weird and creepy” and more “take some fucking responsibility if you’re going to do so”

How do you know what you should do

You pay very close attention your body because it doesn’t know how to lie to you, and pay very little attention to your mind because it is lying to you all the time

A witch puts a spell on a girl, a sleeping spell that promises the girl shall wake through true love’s kiss. Men come and kiss her. She slumbers. Women come and press their lips to hers, but still she sleeps. Many years past, and the girl remains still. One bright morning,  a lost little boy finds her resting spot and clears the dust and grime from her face. He offers her a kiss on her forehead, and her eyes flutter open. She never feels romantic love for a man nor a woman, and she cares for the boy until the day she dies.

A young woman is imprisoned in a castle by a monstrously formed prince. The servants of the castle hope for them to fall in love, and when the spell is broken they assume their prayers have been answered. They are all surprised, but nonetheless pleased, when it is revealed to them that the young woman and prince are the truest of friends, and nothing more.

They say the kingdom is ruled by an evil queen, a woman who is incapable of loving. She is unmarried, she has no consorts, and she wishes for no partner. She is the wretched queen, the heartless queen. She must hate her daughter, for her daughter is beautiful, and women are incapable of liking another woman who’s prettier than themselves. It must be for this reason that the princess was sent away, not for how she was attacked by a man in the woods. They say the kingdom is ruled by an evil queen because she cannot love. The queen loves her daughter, and that is enough for them both.

There lives a prince who is forced to choose a bride at the ball. He meets many beautiful women, but find none which he loves. He spies one in a gorgeous gown and wonder in her eyes, and he dances with her all night long. The kingdom is sure he has found his bride. When the clock strikes midnight he tells her how he will never love a woman, or a man, in the way he is expected to. The beautiful woman smiles and tells him she expects nothing from him. The next morning the prince and the beautiful woman are missing, having run off together to see the world. They leave their shoes behind in their haste.

Many kinds of love exist. It doesn’t all have to be romantic.

Saturn Devouring His Son, Francisco Goya (1819-1823), Breezeblocks, Alt-J (2012)

Let’s watch.

(C.B)(5.19.18)