Monsters and the Monstrous

As excited as we are for the launch of our conference registration, we know that the level of interest the event has generated since September far exceeds the number of people who will be travelling to Edinburgh in June. While we hope to see as many of you at the conference as can make it, we also want to continue providing resources support for those of you who can't.

Which is why we are also excited to announce the publication of The Ashgate Research Companion to Monsters and the Monstrous, edited by Asa Simon Mittman. This sensational book looks to be a landmark release in the field of monster studies, and features essays by conference keynote Jeffrey Jerome Cohen (who brought the collection to our attention), as well as Patricia MacCormack, John Block Friedman, Jeffrey Andrew Weinstock, Dana Oswald, Debra Higgs Strickland, Karl Steel, and Peter J. Dendle.

Sufficiently weighty, both in mass and in content, from the looks of the table of contents and available excerpts, to justify the list price, there seems little doubt that the Companion will become a stable of monster researchers' libraries everywhere. In an emerging field of study, we can't help but gleefully imagine the shock and awe it will inspire in newly inducted students as it works its way into core course syllabi.

On a lighter, and more literary, note, we would also like to point out that this week marks the "12 Days of Monsters" on the Weird Fiction Review website. Posts by Jeff VanderMeer and Nancy Hightower have already touched on China Miéville, and throughout the whole week Pretty Monsters, a novella by Kelly Link, is available, as is a free download of VanderMeer's own Monstrous Creatures collection. Well worth keeping an eye on as the week unfolds!

Of course, a reminder that registration, travel, and accommodation info can now be found on the "Fees and Information" page here.

"Freaky" terminology in Google's Ngram Viewer

Just a short post today about something that one of the conference organisers has been playing around with in liu of facing actual work. If you've encountered Google's Ngram viewer before then perhaps you have already thought to input the various words typically associated with the extraordinary body throughout history to see what you get. If not, then we'd like to share the following:

This graph represents the use of different terminology over time (from 1700 - 2000) as found in Google Books' digitized collection (click on the image for the full size, click on the in-text link for the details of search criteria or to run your own).

Breaking that down into labels which might, historically, have been associated with, or at least which now tend to be associated with historical/cultural conceptions of, extraordinary bodies - namely "monstrous," "deformed," "disabled," and "freak" - suggests some surprising trends in usage.

Below are a series of related breakdowns.

Freakery and "Aesthetic Traces"

If you happen to be interested in "freaks," freakery, and its relationship to nineteenth-century medical "monsters", we'd like to draw your attention to a fascinating article published in 2005 in the Disability Studies Quarterly, Sheila Moeschen's "Aesthetic Traces in Unlikely Places: Re-visioning the Freak in 19th-Century American Photography". The article, which is open access, offers an intriguing reading of the role that photography played in the creation and presentation of extraordinary bodies in the nineteenth century; Moeschen denies that fictive division which might separate the objective medical photograph from its public side-show counterpart, typically deemed to be more deliberately titillating. Instead, she suggests,

"The two traditions form a reciprocal relationship that illuminates their representational and political imbrications. The historical persistence to delineate between a medical and artistic "aesthetic" reveals a disconcerting bias towards privileging the power and credibility of the empirical realm over the artistic."

Moeschen points to the role that "sensation" played in separating the clinical photograph of medical monstrosity from the "freak portrait", evoking perhaps a distinction between the sensational props and posing of the visual construction of freakery with the potentially sensualised medical photographs which are marked by their nudity in order to reveal the anomalous body more fully to the viewer.

The article focuses on what Moeschen calls the "performative trace," which she sees as characterising the construction of both medical and sensational photographs of individuals with extraordinary bodies, creating "an alternate frame around these subjects that explicitly signals the perceptual and cognitive apparatuses ascribed to performance." She notes that

"The performative trace becomes another presentational "mode" employed, ironically in the case of the medical profession, to disarm these unusual bodies, endowing them with a quality of the ephemeral that ultimately promotes uncritical fascination; it promotes a kind of fetishistic voyeurism and illicit titillation."

The instability which this theatrical element introduces into these photographs is, for Moeschen, a deliberate strategy on the part of both medical and sideshow photographers to manipulate the "cultural and ideological value" of their subjects.

Male Monsters and Phallic Panic

What is the role of monsters in contemporary culture and cinema? How do we connect them to current issues of sexuality (sensuality) and gender?
Barbara Creed explores these issues in Phallic Panic: Film, Horror and the Primal Uncanny (2005) through figures like Frankenstein, Jack the Ripper, Freddy Krueger, the Fly, Dracula and others, using Freud's notion of the 'uncanny' and focusing on sources of horror like the woman, death and the animal.
Panizza Allmark reflects on the idea of phallic panic in her illuminating review of the work:
The uncanny male monster arouses dread and horror and unsettles the symbolic order. Thus he disturbs identity, disintegrates meaning and is a point of resistance and rebellion. This is what Creed terms as 'phallic panic'. It is generated from an uncanny form of anxiety about the disruption of the phallocentric symbolic order in which the monster is constructed by and within. Hence, significantly, Creed highlights that the male monster sometimes registers a cry not of the victim but of the monster itself. It is a cry that alludes to the fragile concepts of masculinity. Significantly, it is a cry that resonates a phallic panic.
This fragility of masculinity and its constructions is reflected in the work's questioning of phallic power ans shown in horror films. Annelike Smellik examines these issues in her Senses of Cinema review of the work:

Through a type of analysis that is typical of early 1990s film theory, Creed advances her main argument that the horror film questions phallic power by undermining the notion of a coherent, stable, and civilised masculinity. By collapsing boundaries between inside and outside, man and woman, man and animal, life and death, the horror film points to the possible collapse of patriarchal civilisation or, at least, to the desire for such a collapse. The horror film thus foregrounds the knowledge that civilisation is a myth. This raises an uncanny form of anxiety that she terms “phallic panic”. For Creed, the horror film discloses a fundamental anxiety about phallic masculinity in contemporary society.

Smelik's review also discusses the binary oppositions present in the work, concluding that 'although Creed obviously argues that the horror film questions and even undoes this binary opposition, the book unwittingly ends up reinforcing it.' However, the work also 'brings horror back to the primal uncanny' and thus represents a useful source for reflecting and discussing the modern male monster, the psychoanalytical approach, issues of masculinity, castration anxiety and power relations as depicted in horror films and popular culture.

Peter Hutchings on Horror Film

Passionate about horror film and monsters? We have more resources for you, once again by one of our distinguished keynotes. Peter Hutchings is a Professor of Film Studies at Northumbria University and author of numerous books, articles, chapters, lectures, papers and projects concerning film, horror, monsters and numerous others. For example, his book The Horror Film considers the genre itself and the reasons behind its success with worldwide audiences, potential academic marginalization, controversies and difficulties in defining the genre itself. He explores various issues like vampires, serial killers, sounds, performances, race, class, gender, slashers and post-slashers and offers new perspectives on this fascinating genre. Another useful resource is his Historical Dictionary of Horror Cinema, which follows the evolution of horror film from the early 20th century to present day, offering us a glimpse into zombies, werewolves, vampires, ghosts as well as actors, artists, directors, make-up artists and numerous others whose visions helped shape horror film. If you are interested in his thoughts on genre, take a look at his article on Genre Theory and Criticism available online. Reflecting on his own work and his newest book in preparation on British horror, Hutchings has stated:
Presenting yourself as a specialist in horror has occasionally caused eyebrows to be raised. But for all the disreputability associated with it, horror has been a significant aspect of commercial film production since the 1930s and is an especially notable presence in British film history. Looking at horror with an unprejudiced eye reveals an area of creative activity that is vital and unpredictable and which raises important questions about cultural values and hierarchies.
He concludes by reflecting on horror as a genre, which he considers inexhaustible and ''one of the most internationalized of genres which can potentially shed light on contemporary debates about the globalization if culture''. If you are interested in this fascinating field of research, you might also enjoy his article Uncanny Landscapes in British Film and Television (open access!), where he discusses Britishness, abandoned landscapes, savage, pagan and ancient landscapes and numerous others! And finally, if you have any questions or comments, feel free to write to us!

Medieval Monstrosity and the Female Body

If you are passionate about the fascinating field of medieval monstrosity and the female body, take a look at Sarah Allison Miller's Medieval Monstrosity and the Female Body, recently published in the Routledge Studies in Medieval Religion and Culture series. The work reflects a growing interest in the monstrous within Medieval Studies, exploring the critically and philosophically challenging monstrous female bodies which resist reductive or simplistic conclusions. It is precisely this complexity that is highlighted in Andrea Schutz's review of the work published in The Medieval Review:

Women are the monsters of origins, the monsters without whom no one exists. Where most studies of medieval teratology give voice to the monster as other, Miller argues that the monstrous female body is not other at all, but the matrix of the normative body, which must then forever deal with its own contributions to and participation in female monstrosity. As such, monstrous female bodies offer a continuous resistance to being read simply or uniformly; characterized as unstable and read as danger, women's bodies force the readers into acknowledgment of the instability and danger of those same readings.

As Schutz points out, the very beginning of Miller's book sets a premise for seeing the female body ''as a thing which transgresses the very constructions which make bodies monstrous", resulting in a female body imbued with meaning rather than devoid of it. Miller applies Jeffrey Jerome Cohen's monster thesis "the monster always escapes" ("Seven Monster Theses", Monster Theory: Reading Culture) to "show that the stable readings required by normative medieval theory are themselves frustrated by the very bodies defined as monstrous."
Exploring virgins, motherhood, gynecology, monstrous births, theology and numerous others, the work present a useful and fascinating contribution to feminist critique, monstrosity and Medieval Studies.

Medieval Monsters Illustrations

Medieval art, literature, folklore and imagination was populated with various anthropomorphous creatures, beasts, sirens, werewolves, demons, dragons, griffins, hybrids, ogres, vampires and numerous others, which reflected a fascination with unusual, challenging and anomalous bodies.
If you are interested in this imaginative world of wondrous beings, take a look at the British Library's Medieval Monsters illustrations accompanied by short descriptions as well as an interesting slideshow. These images reflect the wide variety of creatures that populated the medieval imagination and offer a glimpse of the rich and varied monstrous embodiments of the period.

Here is an illustration from the site featuring sirens, accompanied by the following text:
In most Bestiaries, these animals are interpreted in relation to Christian morality: the creatures themselves were not as important as the moral truths revealed in their explication. Sirens, for instance, were said to have the upper body of a human and the lower body of a bird or fish (or even a combination of the two); they sang beautiful songs to lull sailors to sleep, and then attacked and killed them. The moral: those who take pleasure in worldly diversions will be vulnerable to the devil.

Horror and the Monstrous Feminine

For an exploration of the monstrous feminine and horror, take a look at Barbara Creed's 'Horror and the Monstrous-Feminine: An Imaginary Abjection'. Most of you will be able to access this text through your university / institution.
This fascinating article explores horror films, experiencing 'the abject', horror sub-genres and various socially-constructed notions of the horrific mediated through images of the monstrous body, blood, vomit, pus and excrement. In Barbara Creed's words:

The horror film abounds in images of abjection, foremost of which is the corpse, whole and mutilated, followed by an array of bodily wastes such as blood, vomit, saliva, sweat, tears and putrefying flesh. In terms of Kristeva's notion of the border, when we say such-and-such a horror film 'made me sick' or 'scared the shit out of me', we are actually foregrounding that specific horror film as a 'work of abjection' or 'abjection at work' - in both literal and metaphoric sense. Viewing the horror film signifies a desire not only for perverse pleasure (confronting sickening, horrific images, being filled with terror / desire for the undifferentiated) but also a desire, having taken pleasure in perversity, to throw up, to throw out, eject the abject (from the safety of the spectator's seat).

Creed offers succinct readings of films such as the Exorcist, Carrie and Alien, as well as the mythological female monsters such as the Sphinx and the Medusa, mediated through concepts like the phallic mother, castration anxieties, female fetishism and numerous others.
Finally, Creed considers the central ideological project of popular horror films to be the 'purification of the abject', bringing about the confrontation with the abject' like the corpse, bodily wastes, the monstrous-feminine in order to eject it and 're-draw the boundaries between the human and non-human.'
If the above-mentioned concepts of blood, gore, monstrosities and 'ejecting the abject' touch upon your areas of interest, this text might prove inspiring indeed!

Jeffrey Jerome Cohen, "Giants"

Julius Koch, Le Geant Constantin
Image courtesy of TheTallestMan.com

As you can probably imagine, we are looking forward to the forthcoming Ashgate Encyclopedia of Literary and Cinematic Monsters, ed. Jeffrey Weinstock, with great anticipation (it's hardly a stretch of the imagination to say that if you're reading this blog, you are too, and if you weren't before, you most definitely are now. Or at least you should be). To be totally honest, we simply cannot wait for it to be published.

Time travel was attempted (and subsequently abandoned), things were learned that cannot be unlearned, and our respective psyches were threatened with total destruction. As a result, we had no choice but to resign ourselves to the doleful realisation that, like mere mortals, we would have to wait.

But that wait has been made less torturous by Jeffrey Jerome Cohen (who, just a small reminder, will be flying all the way from Washington D.C. to Edinburgh, Scotland to be a keynote at our conference along with Peter Hutchings and Margrit Shildrick). On the In the Middle blog, he was ever so kind last month to post a draft of his entry on giants, to which we now direct your attention:

The giant pervades every level of society, from popular culture and folklore to self-consciously artistic literature and scholarly discourse. With some notable exceptions, the giant is strongly gendered male. He often figures the masculine body out of control, demarcating a cultural boundary not to be traversed. The giant is foundational. The world may have been created from the body of a giant, as in Norse fable; or the body of the earth may spawn giants, as in classical tradition. He is so elemental that humanity cannot escape his abiding presence.

Keep an eye out for the encyclopaedia itself - definitely going to be a good book to have on the shelf. 

Plenary Speaker: Prof. Margrit Shildrick

"Lunatica", Fernando Vicente. From the series Vanitas. 
Copyright Fernando Vicente, 2008.

The Sensualising Deformity conference organisers are delighted to announce that Margrit Shildrick, Professor of Gender and Knowledge Production with Tema Genus at Linköping University in Sweden, will be joining Jeffrey Jerome Cohen, from George Washington University, and Peter Hutchings, from Northumbria University, to deliver a keynote lecture at the conference this June. 

We are honoured and excited to be bringing together such truly brilliant minds, each of whom offers a distinct perspective on the topic of monsters, monstrosity, and monstrous embodiment. They also reflect the interdisciplinary nature of the conference itself; despite their different research backgrounds, each have contributed significantly to our understanding of monsters and monstrosity, and are sure to add great depth and nuance to our discussions of sensuality and the anomalous body during the conference.

We look forward to offering a forum in which our speakers can communicate and engage with what we are positive will be an equally wonderful group of participants from across departments and disciplines, and encompassing the full range of the academic career spectrum.

Grotesque Bodies

If you are passionate about film and television monsters, featuring explicit gore, graphic violence and depictions of various taboos, Intensities: The Journal of Cult Media might have the right ingredients to satisfy your particular appetites. To be more specific, Intensities No. 4, December 2007, offers a special edition entitled Mysterious Bodies, containing a range of brilliant essays on alien bodies, vampires, ‘Gothic’ body parts, sex and violence in the Muppet Show, the dead bodies of CSI: Crime Scene Investigation and many others.

Gerard de Lairess, Plate T.55, "Abdominal Organs, Uterus
and Placenta of  a Pregnant Woman" from Govard
Bidloo's Anatomia Humani Corporis (1685)
Images are copyright the University of Toronto Library

The edition includes an article by Peter Hutchings entitled ‘Grotesque Bodies and the Horror of Comedy in League of Gentlemen’ which deserves special mention, especially for its illuminating comments regarding the show’s dark humor, acceptability, graphic depictions of decomposing, dissected grotesque bodies and its distinctiveness resisting simplistic explanations and contextualization.

Opening the article, Hutchings writes:

The comedy show 'The League of Gentlemen', which first appeared on British television in 1999 and ran until 2002, was probably not to everyone’s taste. Themes explored through three series and a Christmas special included murder, kidnapping and imprisonment, incest , monstrosity and deformity, masturbation, transvestism and transexuality, dead children, cruelty to animals, the imbibing of urine, erotic asphyxiation, vampirism, voodoo, implicit cannibalism (a rare moment of restraint), limb grafting and a plague of nosebleeds. Add nudity, some violence and gore, the occasional use of the word 'fuck', and an obsessive fixation on bodies marked in various ways as grotesque, and you end up with a most unusual recipe for TV comedy.

This ‘unusual recipe’ produced a clever work whose very cleverness, in Hutchings' view, shielded it from ‘accusations of vulgarity and coarseness and made it a suitable object for critical praise.’ The show, comparable to Monty Python, intelligently invokes comic and horror traditions creating a rich fabric of cultural references. Hutchings also reflects on the characters’ physical grotesquerie, which served as a starting point for the show’s characterizations, driven by obsessive desires and impulses and the role of transvestism where the male performers frequently play the roles of both male and female. The article concludes with an illuminating examination of the grotesque bodies in terms of horror, parts of which deserve to be quoted in full:

Cornelis Huyberts, Thes: 7, tab. 2 (Brain with pia mater,
arm of a child, hydatiform mole, fetal membranes,
lips), from Frederic Ruysch,
Opera omnia anatomico-medico-chirurgica (1737) 

In this veritable parade of attractions, grotesque bodies provide some continuity, with body-anxiety a major theme, albeit one that is modulated in different, generically specific ways as the show progresses. The deployment of grotesque bodies, defined in relation to both comedy and horror traditions, also helps to articulate the peculiar televisual character of a show that seems very much to be defining itself in terms of the limits of what can actually be shown on television. (…) Repeatedly, the emphasis is on what we cannot see, with the limits of our vision of ten associated with partially glimpsed bodies. We cannot see the source of the infected meat (although we might presume that it is human flesh), we cannot see the monster above the shop, we cannot see Barbara in all her transsexual glory. Instead the show alludes to extra - televisual generic worlds that are not fully representable within television itself, with those allusions drawing the attention of an audience – or at least a generically knowledgeable audience – precisely to what they are missing. 

Finally, the monstrous, dissected, infected, distended, distorted and transgressive bodies featured in this article remain rich in allusions and contradictions, leaving us wondering, intrigued by their distinctiveness as we fill the gaps with our own imagination. Whether your exploration of monstrous bodies as depicted in both film and in television concerns gender politics, sexuality, horror, humor, the grotesque, gore, explicit violence, fetishism, breaking taboos and numerous others, the articles featured in this edition might inspire criticisms or simply - spark your research interests and encourage your imagination.

Cute & Creepy Exhibition in Florida

Sadly for us, all of the organisers of the Sensualising Deformity conference are based in Edinburgh, which means we cannot attend the absolutely fantastic and grotesque Cute and Creepy exhibition at the Museum of Fine Arts at Florida State University in Tallahassee. But we can help encourage others to attend in our stead, and hope that they will bring back tales of their creepy experiences. The exhibit will be held between 14 October and 20 November of this year, so there's plenty of time yet to plan your trip; perhaps your family or friends might enjoy a trip to Disney World while you nip off for some monstrous pop surrealism?

The site's home page offers different examples of the work, or the kind of work, that will be offered at the exhibit, and based on that alone there is no question that it would be of interest to this conference and anyone reading the blog, but as if to ensure no further doubt, curator Carrie Ann Baade writes,

To see beauty in the carnivalesque or macabre, in freaks and in monsters, is a matter of aesthetics. Most of us can agree on the artistic value of a Monet or Titian but this work is for a daring audience, an audience open to exploring the strange beauty and the ecstasy inherent in our culture's aversions.

Travis Louis, The Curse of the Goat, 2006.

There is something that makes us uneasy when confronted by the weird or the unusual. Those who can appreciate both have come to anticipate and enjoy unexpected sensations. Work of this nature is not going to be an underground movement any longer: the grotesque is going mainstream.

The website also offers a tantalising excerpt of Nancy E. Hightower's essay "Revelatory Monsters: Deconstructive Hybrids, the Grotesque, and Pop Surrealism" that is included in the exhibition catalogue, which is worth quoting in full:

We need monsters in our lives.

We like to fear them, to run hiding under the covers or clenching a lover's arm until the monster is destroyed or banished to far off lands. they are wonderful like that, refusing to ever completely disappear from our lives, affording us the opportunity for self-introspection if we take a moment to recognize that monsters don’t die because they are essentially us(Cohen 5). Once they are eradicated from our cultural memory, we go, too. And that monstrous, wondrous body is at the heart of the grotesque. From the playful grotteschiunearthed in the Domus Aurea to demons of the illuminated manuscripts that overflowed from the margins onto the actual text, the monstrous body has always threatened what our culture has desired to contain (or perhaps more accurately, trapped, vetted, and fixed to incorporate whatever impossible standards it has set up to differentiate us from them). But the monstrous body is also prophetic in nature.

Jeffrey Jerome Cohen argues that as a “construct and a projection, the monster exists only to be read: the monstrum is etymologically ‘that which reveals’ that which warns…like a letter on the page, the monster signifies something other than itself”. What sets up this kind of fulcrum is society itself: “The too-precise laws of nature as set forth by science are gleefully violated in the freakish compilation of the monster's body. A mixed category, the monster resists any classification built on hierarchy or a merely binary opposition, demanding instead a ‘system’ allowing polyphony, mixed response (difference in sameness, repulsion in attraction), and resistance to integration…”. These kinds of juxtapositions are what form the definition of the grotesque.

Greg Simpkins, Knightengale, 2008.

Of course, with such passages accompanying the examples of art included on the home page of the site, monsterphiles who, like us, don't live anywhere near the exhibition will be working out calculations in the vain hope that a trip to Florida this autumn might be within their budget (we feel your pain). But if you happen to be so lucky as to be in Florida, or close enough for a visit, we highly recommend visiting the exhibition.

If not, perhaps you will have to do as we are doing and wistfully pass on the information to any fortune-favoured friends you might have who could attend! In the meantime, console yourself, perhaps, with a closer look at the artists involved, whose work is engaging with monstrosity in such sensational ways.

British Medical Journal Teratological Memoranda

Images courtesy of the BMJ Publishing Group,
BMJ 1889, June 8; 1(1484): 1288–1289.

Those of you interested in teratology - 19th century especially - will probably already be quite familiar with the British Medical Journal's Teratological Memoranda, but if you haven't had a spare hour or two to browse through their older archives looking for reports of "human monsters", we would like to direct you to articles such as this, which describes the birth of three monstrous infants, a pair of conjoined twins and a limbless child whose birth is attributed to the mother having "seen a fish she never thought existed". Perhaps the most interesting thing featured in both reports is the woodcut included with each, that of the conjoined twins especially. 

In placing the figure of the twins against a black background, the gap between them and the band of flesh which binds them together are thrown into sharp relief; their faces seem closer, within kissing distance, because of the space between them. Their position seems transformed into a sensual one by the intense nearness, which is itself born of that crucial gap. Contrasted with the harshly tactile description given by the author of his involvement in their birth, focused on his probing hands and fingers, in this image it is the lack of contact which is the more sensuous.

The image of the limbless child, on the other hand, is memorable for the almost wistful expression depicted on the baby's face, its humanity over emphasised as if to counter the anomalous form below.

The Sensualising Deformity Blog

One of the long-term goals of the Sensualising Deformity conference is to bring together scholars and students around the world and across disciplines who share an interest in deformity, monstrosity, or freakery, and to develop a network that connects them together.

This blog is a central part of that aim, offering links to all things related to the conference themes, be they articles, seminars, exhibitions, websites, films, or general miscellanea. We also hope to post calls for papers and contributions for other conferences or collections that are being organised in the field.

For those who may not, for whatever reason, be able to attend the conference in June, we hope the blog will ensure that you are still welcomed as part of a network of like-minded individuals, and that you will find here a source of knowledge and ideas as fascinating as the conference itself!