Melusine as Emblem of Truth: Philosophical tentacles, themes and approaches explored in the audiovisual essay The Mystery of Melusine

This article introduces the philosophical underpinnings, themes and approaches explored in the audiovisual essay The Mystery of Melusine (2021). Its footage consists of a dramatic performance in which I am enacting the contents of a philosophical poem authored by myself as the titular character. The narrative of the film essay explores the nature of truth and espouses an ontology of magic through a re-interpretation of the myth of Melusine. In European folklore, Melusine is the reclusive and mysterious wife who agrees to marry upon the condition that she is granted her privacy every Saturday. On Saturdays, she spends her solitude secretly bathing her fish tail until one day her husband peeps through the keyhole of her bathing chamber. She learns he has broken his promise to not impede her privacy, and so she evanesces. In my film essay, Melusine is a metaphor for the secretiveness and elusiveness of truth, and the way life unfurls itself in secretive and clandestine ways. The notion of truth as elusive and secretive derives its inspiration from the philosopher Martin Heidegger, and this film essay can be considered a mythic interpretation of some of his ideas. In addition to a mythic interpretation of truth, the film essay provides a narrative for the way life meets itself through otherness and recounts the journey of personal transformation in which the querent must reconcile to truth; this is elaborated as a process of self-seeing and self-recognition that takes place through the alien other.

“Distinct Characters of Their Own”: Mermaids in late 19th-mid 20th Century Australian children’s fiction

While mermaids have been found all around the world, their literary and cultural representations are traditionally associated with Europe. Recently attention has been paid to the particular resonance of mer-folk narratives in specifically Australian contexts. Hayward, Floyd, Snell, Organ and Callaway have drawn attention to examples of mer-worlds that directly intersect with and comment on Australian environments. Beginning in the late 19th Century, predominantly women writers relocate mermen and mermaids to explore relationships between land and sea, city and bush that have local resonance for young readers. These stories are often accompanied by rich illustrations designed to appeal to young imaginations. This note comments on three writers whose work relates mer-cultures to Australia: J.M Whitfield, Pixie O’Harris and Harriet Stephens, along with their illustrators, G.W Lambert, Ida Rentoul Outhwaite and O’Harris herself.

Mermaid Allusions and Star Promotion in the Greek Video-Film Gorgona (1987)

This article examines the first Greek film to give a central role to the concept of the mermaid: Georges Skalenakis’ 1987 direct-to-video feature Gorgona (‘Mermaid’). Although actually concerning an all-human female, Gorgona attaches to her many traits of both the internationally common half-fish/half-woman creature (known in Greek as γοργόνα/gorgona) and the mermaid sister (also known as γοργόνα) in the legend of Alexander the Great. The article identifies the video-film’s allusions to these fishtailed figures and argues that the film produced an updated mermaid image that responded to other national and foreign audiovisual conceptions of the mermaid of the 1980s and enriched the star persona of its female lead, Eleni Filini, with a mythic quality and national symbolism.

Mermaid Iconography and Early Modern Anglo-American Maritime Culture

This article builds upon recent research on early modern Anglo-American maritime culture to demonstrate how mariners used shared mermaid iconography (such as spaces, symbolism, objects, superstitions, and songs) to cultivate an ‘imagined community’ that linked their lives at sea to that on land, and vice versa. Ships and taverns were key to such efforts, as these public spheres – themselves branded by mermaid iconography – served as well-recognised nodes of maritime identity-ways. Ultimately, early modern Anglo-American sailors claimed mermaid iconography as critical symbols of maritime culture that transcended space and time, thereby helping diverse constituents of global empires to create connections wherever they travelled.

Tales from the Congo River: Catching Mami Wata

Digital culture produces new dislocations, proximities and anxieties. Central here is “meme” culture, whose fluid movement morphs in transmission, drawing on older cultural symbols to create a feedback loop. One folkloric aquatic figure from the African continent and its diasporas, known as Mami Wata, exemplifies this memetic force that is carried over into the digital realm. Mami Wata is dualistic: human and water creature, beautiful and terrifying, pre-colonial and modern. She is fluid, not bound by traditionally grounded mobilities, and her origins are mysterious. Further, she thrives through time and place via rumour and her message and meaning are in constant flux. She is also a symbol of temptation, which carries with it anxiety. Mami Wata is said to haunt the banks of the mighty Congo River and its tributaries, waiting for new victims, thus serving as a cautionary tale, warning people of these potential fluvial supernatural encounters. As we will see, in the face of digitalisation and globalisation, contemporary memes and viral videos of Mami Wata give us a screen to view our own anxious projections. And yet she also reveals the possibility of encounter: an other who shows us another way. Drawing from extensive ethnographic fieldwork in Kinshasa, capital of the Democratic Republic of Congo (DRC) beginning in 2012, what emerges are parallels between Mami Wata and virality, and how they represent both an attitude and an ambiance in Kinshasa. What is more, we find that Mami Wata shows us a structure by which rumours, memes and in-group culture endure through time, not despite, but thanks to their mysterious origins and fluid meanings.

Above and Below: The distribution of mermaid, siren and sirène place names across Canada and the creation of related tourist attractions

European colonists applied terms from their language cultures to various geographical features in territories they explored, occupied and/or settled in. In Canada this resulted in a number of locations being named after mermaids, the French equivalent, sirènes, or the related term sirens. This article provides a survey of these Canadian place names, including discussions of those few whose name origins are known. It also profiles two sites where the manufacture and installation of mermaid statues has resulted in mermaid-themed location naming and related tourism promotion. Discussion of the two examples leads to consideration of the promotional value of mermaid names, associations and visual branding.

“A Thing of Dreams and Desires, a Siren, a Whisper, and a Seduction”: Mermaids and the seashore in H. G. Wells’s The Sea Lady: A Tissue of Moonshine

The Sea Lady (1901) is one of the more neglected early novels of H. G. Wells, particularly compared to his more famous scientific romances. Both a social satire and a mediation on the limits of human imagination, Wells’s only mermaid story has drawn surprisingly little attention as a mermaid story. The novel is highly intertextual with legends, written tales, and artwork about mermaids in the 19th Century, which, I argue, Wells deploys in pursuit of the narrative’s interests in gender politics, the critique of social conventions, and philosophical reflection on the possibility of reaching for greater knowledge. Traditional associations of mermaid figures with sexual and ontological transgression and with liminal zones of the sea and the seashore are used to invite reflection on late Victorian social practices around sea-bathing and clothing, as the mythological mermaid’s incursion into the real everyday world exposes its profound vulnerability to radical alternative ways of thinking and being.

A Mythological Nudist Lost in Swedish Suburbia: A study of the Nix’s masculinity and media-loric function in the manga series Oblivion High

This article explores the visual representation and function of the folkloric Scandinavian nix in the manga series Oblivion High (2012–2014) published by the manga studio Ms Mandu. The aim of the research is to investigate how a well-known folkloric image develops and to consider the nix’s portrayal of masculinity. The article is a critical cultural study based on feminist and queer perspectives on visual culture and folklore studies. The article concludes that the nix in Oblivion High must update his desirability through spectacular clothing and change of musical instrument to meet the contemporary Western heteronormative masculinity ideals. His weakness to the metal iron ties into the nix’s association to fairies and the construction of the nix’s underwater realm is connected to Norse mythology with the appearance of Aino from the Finish national epos Kalevala, Nornorna and hints of the Norse god Odin. Furthermore, the androgynous art style of shōjo manga (a sub-genre aimed at female teenage readers) creates a heterosexual female gaze pattern, while the imagery of a bishōnen (beautiful boy) connects the character Nix to the literary trope of the ‘pretty boy,’ leaving hegemonic masculinity unchallenged.