Monstrosity

Elizabeth A. Kaye specializes in communications as part of her coaching and consulting practice. She has edited Requirements for Certification since the 2000-01 edition.

From the 'Monster of Ravenna' to the 'Elephant Man', Myra Hindley and Ted Bundy, the visualisation of 'real', human monsters has always played a part in how society sees itself. But what is the function of a monster? Why do we need to embody and represent what is monstrous? This book investigates the appearance of the human monster in Western culture, both historically and in our contemporary society. It argues that images of real (rather than fictional) human monsters help us both to identify and to interrogate what constitutes normality; we construct what is acceptable in humanity by depicting what is not quite acceptable. By exploring theories and examples of abnormality, freakishness, madness, otherness and identification, Alexa Wright demonstrates how monstrosity and the monster are social and cultural constructs. However, it soon becomes clear that the social function of the monster – however altered a form it takes – remains constant; it is societal self-defence allowing us to keep perceived monstrosity at a distance. Through engaging with the work of Michel Foucault, Julia Kristeva and Canguilhem (to name but a few) Wright scrutinises and critiques the history of a mode of thinking. She reassesses and explodes conventional concepts of identity, obscuring the boundaries between what is 'normal' and what is not.

A militant Marxist atheist and a “Radical Orthodox” Christian theologian square off on everything from the meaning of theology and Christ to the war machine of corporate mafia. “What matters is not so much that Žižek is endorsing a demythologized, disenchanted Christianity without transcendence, as that he is offering in the end (despite what he sometimes claims) a heterodox version of Christian belief.”—John Milbank “To put it even more bluntly, my claim is that it is Milbank who is effectively guilty of heterodoxy, ultimately of a regression to paganism: in my atheism, I am more Christian than Milbank.”—Slavoj Žižek In this corner, philosopher Slavoj Žižek, a militant atheist who represents the critical-materialist stance against religion's illusions; in the other corner, “Radical Orthodox” theologian John Milbank, an influential and provocative thinker who argues that theology is the only foundation upon which knowledge, politics, and ethics can stand. In The Monstrosity of Christ, Žižek and Milbank go head to head for three rounds, employing an impressive arsenal of moves to advance their positions and press their respective advantages. By the closing bell, they have not only proven themselves worthy adversaries, they have shown that faith and reason are not simply and intractably opposed. Žižek has long been interested in the emancipatory potential offered by Christian theology. And Milbank, seeing global capitalism as the new century's greatest ethical challenge, has pushed his own ontology in more political and materialist directions. Their debate in The Monstrosity of Christ concerns the future of religion, secularity, and political hope in light of a monsterful event—God becoming human. For the first time since Žižek's turn toward theology, we have a true debate between an atheist and a theologian about the very meaning of theology, Christ, the Church, the Holy Ghost, Universality, and the foundations of logic. The result goes far beyond the popularized atheist/theist point/counterpoint of recent books by Christopher Hitchens, Richard Dawkins, and others. Žižek begins, and Milbank answers, countering dialectics with “paradox.” The debate centers on the nature of and relation between paradox and parallax, between analogy and dialectics, between transcendent glory and liberation. Slavoj Žižek is a philosopher and cultural critic. He has published over thirty books, including Looking Awry, The Puppet and the Dwarf, and The Parallax View (these three published by the MIT Press). John Milbank is an influential Christian theologian and the author of Theology and Social Theory: Beyond Secular Reason and other books. Creston Davis, who conceived of this encounter, studied under both Žižek and Milbank.

Every culture knows the phenomenon of monsters, terrifying creatures that represent complete alterity and challenge every basic notion of self and identity within a cultural paradigm. In Latin and Greek culture, the monster was created as a marvel, appearing as something which, like transgression itself, did not belong to the assumed natural order of things. Therefore, it could only be created by a divinity responsible for its creation, composition, goals and stability, but it was triggered by some in- or non-human action performed by humans. The identification of something as monstrous denotes its place outside and beyond social norms and values. The monster-evoking transgression is most often indistinguishable from reactions to the experience of otherness, merging the limits of humanity with the limits of a given culture. The topic entails a large intersection among the cultural domains of law, literature, philosophy, anthropology, and technology. Monstrosity has indeed become a necessary condition of our existence in the 21st century: it serves as a representation of change itself. In the process of analysis there are three theoretical approaches: psychoanalytical, representational, ontological. The volume therefore aims at examining the concept of monstrosity from three main perspectives: technophobic, xenophobic, superdiversity. Today’s globalized world is shaped in the unprecedented phenomenon of international migration. The resistance to this phenomenon causes the demonization of the Other, seen as the antagonist and the monster. The monster becomes therefore the ethnic Other, the alien. To reach this new perspective on monstrosity we must start by examining the many facets of monstrosity, also diachronically: from the philological origin of the term to the Roman and classical viewpoint, from the Renaissance medical perspective to the religious background, from the new filmic exploitations in the 20th and 21st centuries to the very recent ethnological and anthropological points of view, to the latest technological perspective , dealing with artificial intelligence.

Taking in a wide range of film, television, and literature, this volume explores 21st century horror and its monsters from an intersectional perspective with a marked emphasis on gender and race. The analysis, which covers over 70 narratives, is organized around four primary monstrous figures--zombies, vampires, witches and monstrous women. Arguing that the current horror renaissance is populated with willful monsters that subvert prevailing cultural norms and systems of power, the discussion reads horror in relation to topics of particular import in the contemporary moment--rampant sexual violence, unbridled capitalist greed, brutality against people of color, militarism, and the patriarchy's refusal to die. Examining ground-breaking films and television shows such as Get Out, Us, The Babadook, A Quiet Place, Stranger Things, Penny Dreadful, and The Passage, as well as works by key authors like Justin Cronin, Carmen Maria Machado, Helen Oyeyemi, Margo Lanagan, and Jeanette Winterson, this monograph offers a thorough account of the horror landscape and what it says about the 21st century world.

The medieval monster is a slippery construct, and its referents include a range of religious, racial, and corporeal aberrations. In this study, Miller argues that one incarnation of monstrosity in the Middle Ages—the female body—exists in special relation to medieval teratology insofar as it resists the customary marginalization that defined most other monstrous groups in the Middle Ages. Though medieval maps located the monstrous races on the distant margins of the civilized world, the monstrous female body took the form of mother, sister, wife, and daughter. It was, therefore, pervasive, proximate, and necessary on social, sexual, and reproductive grounds. Miller considers several significant texts representing authoritative discourses on female monstrosity in the Middle Ages: the Pseudo-Ovidian poem, De vetula (The Old Woman); a treatise on human generation erroneously attributed to Albert the Great, De secretis mulierum (On the Secrets of Women), and Julian of Norwich’s Showings. Through comparative analysis, Miller grapples with the monster’s semantic flexibility while simultaneously working towards a composite image of late-medieval female monstrosity whose features are stable enough to define. Whether this body is discursively constructed as an Ovidian body, a medicalized body, or a mystical body, its corporeal boundaries fail to form properly: it is a body out of bounds.

Sixteenth-century art features a remarkable fascination with ornament, both as decorative device and compositional strategy, across artistic media and genres. Interestingly, the inventive, elegant manifestations of ornament in the art of the period often include layers of disquieting paradoxes, creating tensions - monstrosities even - that manifest themselves in a variety of ways. In some cases dichotomies (between order and chaos, artificiality and nature, rational logic and imaginative creativity, etc.) may emerge. Elsewhere, a sense of agitation undermines structures of statuesque control or erupts into wild, unruly displays of constant genesis. The monstrosity of ornament is brought into play through strategies of hybridity and metamorphosis, or by the handling of scale, proportion, and space in ambiguous and discomforting ways that break with the laws of physical reality. An interest in strange exaggeration and curious artifice allows for such colossal ornamental attitude to thrive within sixteenth-century art.

This is the first study of monstrosity in Jewish history from the Middle Ages to modernity. Drawing on Jewish history, literary studies, folklore, art history and the history of science, it examines both the historical depiction of Jews as monsters and the creative use of monstrous beings in Jewish culture. Jews have occupied a liminal position within European society and culture, being deeply immersed yet outsiders to it. For this reason, they were perceived in terms of otherness and were often represented as monstrous beings. However, at the same time, European Jews invoked, with tantalizing ubiquity, images of magical, terrifying and hybrid beings in their texts, art and folktales. These images were used by Jewish authors and artists to push back against their own identification as monstrous or diabolical and to tackle concerns about religious persecution, assimilation and acculturation, gender and sexuality, science and technology and the rise of antisemitism. Bringing together an impressive cast of contributors from around the world, this fascinating volume is an invaluable resource for academics, postgraduates and advanced undergraduates interested in Jewish studies, as well as the history of monsters.

This collection examines the intersection of the discourses of “disability” and “monstrosity” in a timely and necessary intervention in the scholarly fields of Disability Studies and Monster Studies. Analyzing Medieval and Early Modern art and literature replete with images of non-normative bodies, these essays consider the pernicious history of defining people with distinctly non-normative bodies or non-normative cognition as monsters. In many cases throughout Western history, a figure marked by what Rosemarie Garland-Thomson has termed “the extraordinary body” is labeled a “monster.” This volume explores the origins of this conflation, examines the problems and possibilities inherent in it, and casts both disability and monstrosity in light of emergent, empowering discourses of posthumanism.

Emerging from darkness, daring to take form and become something more than the Other, monsters stalk these pages, shifting form in true monstrous fashion as they inhabit literature and film, history and parallel communities modelled after our own. They become enmeshed in popular music, run rampant through cities, take androgynous form to rally for their own identities, their own futures, and their own families, and they hold up mirrors while we are caught shattering our sense of Self. Both the past and the future are rich fodder for the evil that monsters do, and from freak show to homunculus to serial killer to cyborg, they remind us that they are never far from sight - and that we cannot look away even if we wish to. Monstrosity from the Inside Out takes as the paradox that monsters are simultaneously impossible and very much a part of what it means to be human.

Taking Mary Shelley's novel as its point of departure, this collection of essays considers how her creation has not only survived but thrived over 200 years of media history, in music, film, literature, visual art and other cultural forms. In studying monstrous figures torn from the deepest and darkest imaginings of the human psyche, the essays in this book deploy the latest analytical approaches, drawn from such fields as musicology, critical race studies, feminist studies, queer theory and psychoanalysis. The book interweaves the manifold sounds, sights and stories of monstrosity into a conversation that sheds light on important social issues, aesthetic trends and cultural concerns that are as alive today as they were when Shelley's landmark novel was published 200 years ago.

Interweaving psychoanalysis, gender and cultural studies, and postmodern theories of geopolitics, this study of the monster in contemporary narratives demonstrates that the monster (and monstrosity) is largely a cultural and ideological production. Figures such as the serial-killer, the monstrous child, deformed bodies and spatially-influenced monstrosity will be considered through analyses of texts by Peter Ackroyd, Bret Easton Ellis, and Angela Carter (among others). The conclusion proposes that language itself becomes monstrous when it attempts, and fails, to articulate the monster.

Sport and Monstrosity in Science Fiction examines fantastic representations of sport in science fiction, both cataloguing this almost entirely unexamined literary tradition and arguing that the reason for its neglect reflects a more widespread social suspicion of the athletic body as monstrous. Combining scholarship of monstrosity with a biopolitically focused philosophy of embodiment, this work plumbs the depths of our abjection of the athletic body and challenges us to reconsider sport as an intersectional space. In this latter endeavour it contradicts the image presented by both the most dystopian films such as Deathrace and Rollerball as well as social criticism of sport that limits its focus to an essentially violent masculinity. The book traces an alternative tradition of sport sf through authors as diverse as Arthur C. Clarke, Steven Barnes, and Joan Slonczewski, exploring the way the intersectional categories of gender, race, and age in these works are negotiated in, for example, a solar wind sailing race or futuristic anti-gravity boxing. These complex athletic bodies display the social mobility that sport allows and challenge us to acknowledge our own monstrously animal bodies and our place in a "cycle of living and dying".

An important contribution to the growing interdisciplinary field of monster studies

From the fictional world of vampires, zombies, and invaders from other worlds, to the very real world of revolutionary France and in between, the nature of the monster encompasses the very quality that makes them so believable - that which we perceive as 'other'. While there is a commonality in this otherness, the monster lurking in the shadows, concealed in darkness or conjured with a few lines from a horror novel suggests the monster as one onto which we are free to project the most distorted and un-human features. In each chapter of this volume, you will discover that the way in which we project what is monstrous is not a singular other but is in fact a part of our own self-identity. The greatest horror of the monster is not that it stands apart, but that once we pull it from the shadow of our own projected imagination we discover that that the monster we fear is also bound to our own mirror image. To look at the monster, to name that which must never be named, is to look upon a reflection and embrace a part of our nature we do not wish to see.

Zombies, vampires and ghosts feature prominently in nearly all forms of entertainment in the 21st century, including popular fiction, film, comics, television and computer games. But these creatures have been vital to the entertainment industry since the best-seller books of a century and half ago. Monsters don't just invade popular culture, they help sell popular culture. This collection of new essays covers 150 years of enduringly popular Gothic monsters who have shocked and horrified audiences in literature, film and comics. The contributors unearth forgotten monsters and reconsider familiar ones, examining the audience taboos and fears they embody.