scholarly journals “This isn't exactly a ghost story”: Edith Wharton and Parodic Gothic

2003 ◽  
Vol 37 (2) ◽  
pp. 269-285 ◽  
Author(s):  
JANET BEER ◽  
AVRIL HORNER

Edith Wharton's ghost stories have usually been seen as skilful appropriations of the Gothic that allowed her, in Kathy Fedorko's words, to dramatise “the conflict between male and female selves in a ‘dialogue with the unconscious.’” They are also vehicles through which she expresses not only her indebtedness to her precursors in the Gothic mode, such as the Brontës, Nathaniel Hawthorne, Robert Louis Stevenson and Sheridan Le Fanu, but also her independence from them. In this article we shall argue that some of Wharton's ghost stories contain a further dimension, beyond allusion, where they shift into a parodic and humorous strain that enables her to engage self-reflexively with the Gothic tradition. Here we define parody as a literary mode that, whilst engaging with a target text or genre, exhibits a keen sense of the comic, an acute awareness of intertextuality and an engagement with the idea of metafiction. This is a deliberately generous and inclusive definition that differs, for example, from some postmodern definitions of parody which (perhaps in an attempt to elevate its cultural function) minimise or excise the importance of comedy as an aspect of parody. We would suggest, furthermore, that it differs from travesty, pastiche and satire in that travesty reduces the target text to something ludicrous, pastiche “works by imitation rather than direct transformation” and satire does not necessarily engage with precursive texts.

Author(s):  
Deane Williams

While it has been described as ‘a paean to a canine friend’ and ‘a meditation on love and loss’, Laurie Anderson’s Heart of a Dog (2016) can also be understood as a network of ghost stories. Drawing on Anderson’s idiosyncratic multimedia technique (foregrounding technology) and conceptualizing of the future, this chapter explores the ways in which the figures of 9/11, Lou Reed, David Foster Wallace, Gordon Matta-Clark, and the Bardo course through Heart of a Dog. Exploring the implications of the juxtaposition of these themes and Anderson’s oeuvre, Williams positions the film in relation to a confluence of network theory and hauntology as a particular rendering of 21st-century subjectivity.


Author(s):  
Sarah Blackwood

This chapter sketches the main argument of the book, namely that after the invention of photography, portraiture’s changing symbolic and aesthetic practices helped produce new ideas about human inner life. Portraiture’s proliferating representational images of the human body began to characterize inner life as “deep.” Through brief readings of the appearance of portraits in the work of Walt Whitman, Edgar Allan Poe, and Edith Wharton, this introduction situates the changing visual technologies and aesthetic conventions alongside the development of psychology as a discipline. The chapter also introduces the political valences of portraiture’s new cultural function as index of depth, discussing how this function had different meanings for Black Americans as well as for white women.


2021 ◽  
Vol 2 (3) ◽  
pp. 93-106
Author(s):  
Dwi Susanto

Mystery story genre, such as ghost story, have migrated in virtual media or digital media, exspecially Playstore. The migration caused many modifications and adptation, that convert with digital media. This paper  aims to show ghost story in Playstore aplication, the response reader, and the ghost story as aesthetic discourse pratical.  The data of this paper are ghost stories in Playstore, response readers,and narartion which is related with aesthetic discourse. The interpretation data use sosiological perspective.  This paper result that the ghost story migration in virtual media  have changed image and representation ghost stories became metropolit. It changes the oppsite between tradition versus modern.  The response reader appears that this genre is habitual and popular in thier horizon expecation as information and entertaiment. The simbolic reproduction show that the mystery world create  pleasure, entertaiment, and other mystery. It is resistance toward canonical aesthetic and mystery genre itself, which eliminated by dominan aesthetic.


2011 ◽  
Vol 49 (1) ◽  
pp. 33-64 ◽  
Author(s):  
Nina Nurmila

Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.


Author(s):  
Emily Hughes

This chapter focuses on the significance of male physicality in Pedro Almodóvar's films. Whilst Almodóvar's Talk to Her (2002) does not celebrate or objectify the bodies of its central male protagonists so brazenly, before the guitar sequence there is a seemingly out of place shot of a beautiful male body. Cynthia Freeland suggests that the purpose of the shot is 'to conjure up emotions of sensuous pleasure and exploration of bodily rhythms'. The physicality of female actors is also important within Talk to Her. Both Alicia and Lydia use their bodies for professions which require skill and athleticism. The film explores different types of male and female bodies. As such, the body is seen as an important motif within the film. The unconscious body is represented in different ways: as a landscape, as a doll, as a corpse, as a fairy tale princess.


2014 ◽  
Vol 4 (1) ◽  
pp. 5-23 ◽  
Author(s):  
William Hughes

Kipling's Indian ghost stories concern men – and men in company – just as much as they concern the occult or indeed the Empire and its British cultural origins. They arguably differ, though, from the conventional ghost story through their marked insistence upon the communal response to occult visitation – the need or drive to make haunting something which, if faced alone, is necessarily shared, and so dissipated in the act of communication. Masculinity, too, is characteristically interrogated here. In place of comfortable, familial – and familiar – surroundings, the protagonist is disorientated by the mutability of his environment, its shifts between imposed British paradigms and realities and enduring indigenous difference. In Kipling's supernatural fiction, the cliché of male bonding that promotes single-sex collegiate, fraternal or professional relationships perceptibly sustains the sometimes-temporary connection between disparate individuals immersed in the unprecedented stresses of colonial hauntings, ocean-borne monstrosity or wartime trauma.


2021 ◽  
Vol 6 (1) ◽  
Author(s):  
Rufaida Rufaida ◽  
Fajar Muhammad Nugraha

In 2018-2019 the production of the Indonesian ghost story is much in demand and favored, even in 2020 the ghost content on YouTube is still lively and salable in the Indonesian market. The existence of ghosts cannot be separated from the daily lives of Indonesians.The author is interested in exploring further how the signs of the emergence of a ghostly figure believed by the people in the colonial era. This study uses a descriptive qualitative method with an approach using the analysis of language semiotics from the perspective of Charles Sanders Peirce's semiotics theory. 5 ghost stories published by the Bataviaasch Nieuwsblad newspaper in 1936-1939 were used as corpus. You can see ghost signs that appear using the senses of sight, hearing, touch and smell. No sign was found that uses the sense of taste as a receptor. However, it does not rule out the sense of taste as a receptor to appear in other short stories. There is only one short story that shows that something that is seen by a character is really a ghost that is "’ n griezelige nacht "Bataviaasch Nieuwsblad Wednesday edition, October 14, 1936.


Sign in / Sign up

Export Citation Format

Share Document