Thursday, March 21, 2013

Essay #7 Burroughs: A Princess of Mars


I have to admit – A Princess of Mars has been my favourite text to analyse so far, because it's easy to digest pulp science fiction, and more of a page-turner than the previously assigned reads (long epistolary works are my kryptonite).

Serialized in 1912, it's remarkably still on par with contemporary speculative fiction; though in a way that's quite disappointing because it's a classic rescue the princess story; where the focus is on the adventures of men. My mother read the Barsoom series and others growing up, and said she used to think she must be a boy, because girls never went on adventures in any of the stories she read. That's changed less in the last century than I'd hope for, as you may have inferred from my many tirades on that topic, over at my other blog.

Still, there's always been something I've loved about the sub-genre of planetary romance. The naturalistic themes of exploring alien worlds always lures me in, and all the descriptions of yellow lichens and mastodons were quite enjoyable, being that I am quite unashamedly a total natural history geek. I nearly wrote my essay on that, but it would have resulted in a rambling discussion filled with rabbit trails on the representations of familiar and alien nature in the planetary romance sub-genre involving the yellow lichens of Barsoom, the forest moon of Endor, and Delta Vega; the planet of the ice monsters.





Earthly Elements in A Princess of Mars

A Princess of Mars constructs an analogous relationship between the ancient history of Mars to contemporary life on Earth, by integrating Earthly elements into the Martian world. The futuristic analogy of Mars for Earth explores the possibility of a dystopian future, and draws readers into considering how human culture can survive cataclysmic events; and the role of science (as salvation, and as a means of understanding life and culture on other worlds) in humanity's future.

Even before Carter's adventure on Mars begins, a clear relationship is drawn between the landscapes of Earth and Mars, with the scenery of Arizona foreshadowing the ancient and barren world:
“...the grotesque details of the stiff, yet beautiful cacti form a picture at once enchanting and inspiring; as though one were catching for the first time a glimpse of some dead and forgotten world...”
During his Martian adventure, Carter makes further discoveries of similarities between the ancient history of Mars, and present life on Earth. An ancient mural depicts how life on Mars once was, with “...scenes which might have portrayed Earthly views but for the different colorings of the vegetation.” Clear relationships are also drawn between the ancient “higher” Martian people, and those of Earth's present. The familiar identifier of “human” is applied to all, and the ancient “higher” Martians are revealed to have been similar in appearance to different races of Earth.

The similarities between these planets at different stages of their history establishes the precedent for a world like Earth to suffer a cataclysmic ecological event, for which scientific advancement is the only means for survival (as it was on Mars, to prevent total climate failure). Ultimately this analogy inspires speculation on the futuristic role of science, and fulfills the key purpose of a science fiction story: to speculate on what may come to pass in the future, and explore the “undiscovered country” of futuristic life (Powell 2009).

References
Powell, G. L. 2009. The Role Of Science Fiction.
(accessed March 19, 2013).

Thursday, March 14, 2013

Essay #6 Wells: The Island of Doctor Moreau


The Monstrous Nature of the The Island of Doctor Moreau

The Island of Doctor Moreau creates horror, not by the chimaerical (Brown 1993, 387) humanoids created by Moreau's experiments themselves; but by the savagery they highlight about human nature. This is achieved by constructing the Beast Folk as an allegory for the imposition of civilised over natural animalistic behaviour. The failure of the Beast Folk's civilised order, and the manner in which Doctor Moreau has failed to adhere to civilised practice; underscores the savagery shrouded by civilised behaviour.

Upon observing this ability of civilised order to conceal savagery, Prendick fears that civilised order will fail in larger human society as well. Upon his return to London, a famed bastion of civilisation, regarded at the time as the world's greatest city (Johnson and Lubin, 2013), Prendick recounts that:
“I would go out into the streets to fight with my delusion, and prowling women would mew after me; furtive, craving men glance jealously at me; weary, pale workers go coughing by me with tired eyes and eager paces, like wounded deer dripping blood...”
and:
“...unnatural as it seems, with my return to mankind came, instead of that confidence and sympathy I had expected, a strange enhancement of the uncertainty and dread I had experienced during my stay upon the island.”
This socially constructed order is seen as a mask concealing animal nature. Upon his return to London, Prendick's fears are engendered by the animalistic traits he sees lurking underneath the veneer of human civilisation: “When I lived in London the horror was well-nigh insupportable.”
The confluence of the natural order and civilised order disorients Prendick's perception of the world:
“I may have caught something of the natural wildness of my companions... such a restless fear as a half-tamed lion cub may feel.”
Prendick is comforted by relocating to the countryside, as it returns him to nature, and away from the perceived charade of civilised behaviour.

References
Brown, L. ed. 1993. The New Shorter Oxford English Dictionary. Oxford: Clarendon Press.

Johnson, R., and G. Lubin. 2013. The 16 Greatest Cities In Human History. http://www.businessinsider.com/largest-cities-throughout-history-2013-1?op=1
(accessed March 12, 2013).

Monday, March 11, 2013

Essay #5 Hawthorne: Dr. Heidegger's Experiment


The Phases of Day and Night as Symbolism in Dr. Heidegger's Experiment

Frequent allusions to the phases of the day and night, and their respective illumination or darkness, are used to echo the key themes in Dr. Heidegger's Experiment through symbolism. Light, in any form, is deeply symbolic of knowledge, and for that reason words describing light (brilliance, bright) are commonly synonymous with intelligence (wordnik n.d.), while “dimness” is synonymous for stupidity (wordnik n.d.), and darkness: “Can be an emblem of bad judgment, misfortune and ignorance” (Protas et al. 2001). Dusk; the time at after the sun has fallen below the horizon (NIST 2011), is used as a cryptogram to reference to the foolishness of Dr. Heidegger's friends.

Sunrise is symbolic of rebirth and resurrection (Protas et al. 2001), and the the water's power granted the experiment's subjects opportunity to be young again without repeating past ignorance when; "...the shadows of age were flitting from it like darkness from the crimson daybreak.” The water from the fountain of youth itself is said to cast illumination in the darkness:
“It was now so nearly sunset that the chamber had grown duskier than ever, but a mild and moonlike splendor gleamed from within the vase...”
The contrast of the darkness and light symbolism here emphasises the opportunity for revitalisation against the foolishness of those gifted with it, through invoking once more the symbolism of dimming light to represent the misfortune and ignorance which characterise the experiment's participants. Whatever the illusion of brilliance, and the chance for a reawakening offered by the fountain of youth; it is unable to transform the inner ignorance and foolhardiness of the participants:
“Yet, by a strange deception, owing to the duskiness of the chamber and the antique dresses which they still wore, the tall mirror is said to have reflected the figures of the three old, gray, withered grand-sires ridiculously contending for the skinny ugliness of a shrivelled grandam.”

References
NIST. 2011. Times of day. http://www.nist.gov/pml/div688/times.cfm
(accessed March 4, 2013).

Protas, A., G. Brown, J. Smith, and E. Jaffe. 2001. Darkness.
(accessed March 5, 2013).

Protas, A., G. Brown, J. Smith, and E. Jaffe. 2001. Dawn.
(accessed March 5, 2013).

wordnik. n.d. Bright. http://www.wordnik.com/words/bright
(accessed March 5, 2013).

(accessed March 5, 2013).

Thursday, February 28, 2013

Essay #4 Shelley: Frankenstein


Opening Pandora's Jar out of Scientific Curiosity:
Frankenstein's Inter-textual Relationship with Greek Mythology

As literary theorist Julia Kristeva explained, texts construct their narrative not only from the sum of their contents, but also by referencing existing texts, to shape the reader's understanding of the story: “Every text is from the outset under the jurisdiction of other discourses which impose a universe on it.” (Chandler 2011). Shelley makes a direct allusion to the mythology of the titan Prometheus from the onset of Frankenstein, establishing a clear inter-textual relationship between the two texts. In doing this, she utilizes the reader's knowledge of the story of Prometheus as a cipher which will allow the reader to gain additional understanding and resonance from Frankenstein's atavistic themes.

In the Greek legend Shelley parallels; the titan Prometheus crafted the first men out of clay (Theoi Project n.d.). In punishment for the deeds he performed for his creations, Zeus had Pandora, the first woman made; knowing her curiosity would cause her to open the jar she'd been gifted with, and unleash dark forces on the world (Theoi Project n.d.). In his ability to manufacture a living hominid, Frankenstein is compared to Prometheus, but in the unintended consequences of his curiosity, his story is more directly paralleled with that of Pandora. What is discovered out of curiosity may be wondrous or horrifying (as was the case for Pandora). As Victor tells Captain Wolton discovering new knowledge can be “a serpent to sting you”, and remarks that an apt moral can be deduced from his tale.

The purpose of the inter-textual relationship within the narrative is to cause the reader to fear the possibilities of what scientific curiosity may allow us to discover, and what dark forces we may unleash on the world with that knowledge. Frankenstein begins by believing himself a modern Prometheus, only to realise his role is more similar to that of Pandora.

References
Chandler, D. 2011. Semiotics for Beginners: Intertextuality. http://users.aber.ac.uk/dgc/Documents/S4B/sem09.html (accessed February 25, 2013).

Theoi Project. n.d. Pandora. http://www.theoi.com/Heroine/Pandora.html (accessed February 25, 2013).

Theoi Project. n.d. Prometheus. http://www.theoi.com/Titan/TitanPrometheus.html (accessed February 25, 2013).

Thursday, February 21, 2013

Essay #3 Stoker: Dracula


Dust and Moonlight: Metaphors for Mortality and Supernatural Transmutation in Dracula.

Dust is used biblically as a symbol of “...transiency and humility of human life...” (Missouri University n.d.), and in Dracula that symbolism is drawn upon to remind the reader that despite their supernatural abilities, the vampires were once human, and now exist as creatures which have passed beyond death. Upon his defeat, Dracula is reduced to no more than dust, which is said to be “as though the death that should have come centuries ago had at last assert himself.”, re-enforcing the metaphor of dust of the transiency of human life.

The moon is symbolic of transmutability; because of the phases the moon itself passes through. “The moon’s continually changing phases led to its association with mutability, metamorphosis, inconstancy, or fickleness.” (Ferber 2007, 130). Appearances of the moon are used throughout the narrative to herald supernatural creatures who possess the ability to transform themselves in order to prey upon innocent humans; such as the wolves, who are described as behaving “as though the moonlight had had some peculiar effect on them.”, and the moon itself is implied to influence the powers and behaviours of these creatures.

The dust and lunar metaphors are combined, with Dracula described as travelling “...on moonlight rays as elemental dust...”; where the elemental dust is representative of his former mortality, and the rays of moonlight the transmutation that has allowed him to exist beyond death. The use of these metaphors weaves the story for the readers of dangerous forces that exist in the world; which defy explanation. This helps establish the horror elements of the story. That the moon itself may be a cause of supernatural transformation, advances the myth of 'lunar madness' (Sarton 1939), establishing an environment able to produce more monsters like Dracula himself, and giving readers greater reason to fear things that go bump in the night.

References
Ferber, M. 2007. A Dictionary of Literary Symbols: Second edition. Cambridge: Cambridge University Press.

Missouri University. n.d. Signs, Symbols, Meaning, & Interpretation. http://web.mst.edu/~gdoty/classes/concepts-practices/symbolism.html (accessed February 12, 2013).

Sarton, G. 1939. Lunar Influences on Living Things. Isis 30(3): 495-507. JSTOR. http://www.jstor.org/stable/225527 (accessed February 19, 2013).

Stoker, B. 1897. Dracula. http://ebooks.adelaide.edu.au/s/stoker/bram/s87d/ (accessed February 12, 2013).

Thursday, February 14, 2013

Essay #2 Carroll: Alice's Adventures in Wonderland, and Through the Looking Glass


Through the Looking Glass: The Mirror as a Satirical Framing Device

The mirror Alice tumbles through in Through the Looking Glass functions as a framing device to place the story within the context of satire. Framing devices 'frame' a story (Alice playing with her kittens and looking though a mirror), around another story (the world through the looking glass); to ensure that the inner story will be understood through a set perspective (TvTropes n.d.).

The mirror metaphor frames the story as a satirical commentary on Victorian society, drawing from classical symbolism in which mirrors have represented introspection (Kalach n.d.);
“With respect to the replicative and 'reflecting' function of thought, the mirror is a symbol of knowledge, self-knowledge and conciousness as well as of truth and clarity.” (Becker 2000, 199).
That the world in the mirror is a satirical device for examination is first hinted at when Alice holds the black kitten up to the mirror “that it might see how sulky it was” (Carrol 1871). The looking glass world presents a satirical comedy:
“...whereby folly is seen everywhere, but the author’s attitude is one of laughter... from this perspective, the writing of satire portrays itself as the sane response to a world gone astray.” (The Satirist n.d.).
The chess game played by the Red and White queen and their looking glass denizens is a satirical parody of social manoeuvring, with each character attempting to advance their status within society. Throughout this game the authoritative behaviour of royalty, etiquette and conventions of society are all parodied (The Victorian Web 2007).

The story's conclusion, which proposes that “Life, what is it but a dream?” (Carrol 1871), concludes the satirical commentary. The looking glass examination of society and social protocols demonstrate both to be nonsensical, and therefore the suggestion that life itself is not a serious pursuit, further re-enforces the similarities between the real world and its satirical facsimile; the world through the looking glass.

References
Becker, U. 2000. The Continuum Encylopedia of Symbols. New York: Continuum International Publishing Group.

Carrol, L. 1871. Through the Looking Glass. http://ebooks.adelaide.edu.au/c/carroll/lewis/looking/contents.html (accessed February 12, 2013).

Kalach, M. n.d. Atelier Balbec - The Mirror in Renaissance Paintings. http://www.atbalbec.com/post/24476662806/the-mirror-in-renaissance-paintings (accessed February 11, 2013).

The Satirist. n.d. The Satirist - Satire (and Related Terms) Defined. http://www.thesatirist.com/_thesatirist_admin/thesatirist_definitions.html (accessed February 12, 2013).

The Victorian Web. 2007. "Alice-Mutton: Mutton-Alice": Parodies of Protocol in Through the Looking Glass. http://www.victorianweb.org/authors/carroll/lim.html (accessed February 12, 2013).

TvTropes. n.d. Framing Device - Television Tropes & Idioms. http://tvtropes.org/pmwiki/pmwiki.php/Main/FramingDevice (accessed February 12, 2013).

Tuesday, February 12, 2013

Essay #1 Grimm: Children's and Household Tales


I was immediately drawn to writing my essay on The Golden Bird, which is another telling of Tsarevitch Ivan, the Fire Bird and the Gray Wolf; one of my favourite fairytales largely because of Ivan Yakovlevich Bilibin's wonderful illustrations. In this essay especially I was disappointed by being unable to upload accompanying illustrations... I feel always, that I am far more articulate with pictures than words.




 
The Role of Organic Gold as a Catalyst in The Golden Bird and Rumplestiltskin.

Gold is a valuable but finite resource, inorganically formed as a mineral (ThinkQuest 2000). Organically formed gold is a recurring plot device in fairytales, as it is a catalyst to quickly transform a character's fortune through the potential for an infinite supply of gold through organic reproduction. In The Golden Bird (Open Library n.d., 237) there exists a tree that bears golden apples, the golden bird, and golden horse; the titular character in Rumplestiltskin spun straw into gold for the miller's daughter (Open Library n.d., 228), and even in Jack and the Beanstalk a hen laid golden eggs (Marshall 2007).

The youngest Prince's fortune in The Golden Bird is dependent on securing organic forms of gold; he won't prove his worth to his father unless he can retrieve the golden bird, and the bird's owner will execute him unless he steals the golden horse. Securing these earthly golden riches is allegorical (Limouze n.d.) for the young prince proving his innate worthiness.

The King in Rumplestiltskin is drawn to marry the miller's daughter upon hearing her remarkable talent for spinning; alleged to include the ability to spin straw into gold. Her survival, like that of the young prince in The Golden Bird; is dependant on her ability to add to the King's fortune with organically produced gold “as he could never have enough of gold” (Open Library n.d., 229). Once she apparently accomplishes this feat through a deal made with the magical Rumplestiltskin, the King marries her, securing her future as a Queen.

In The Golden Bird the princess's testimony ultimately proves the young prince's accomplishments and worth, and in Rumplestiltskin the Queen defeats Rumplestiltskin by learning his true name; however in both tales the catalyst allowing these characters to prove their worth is organic gold.

References
Limouze, H. n.d. Rhetorical Figures of Style. http://www.wright.edu/cola/Dept/eng/limouze/STYLE711.HTM#allegory (accessed February 5, 2013).

Marshall, L. 2007. The Project Gutenberg EBook of Favorite Fairy Tales, by Logan Marshall. http://www.gutenberg.org/files/20748/20748-h/20748-h.htm#beanstalk (accessed February 4, 2013).
Open Library. n.d. Household Stories. http://www.archive.org/stream/householdstories00grimrich (accessed February 4, 2013).
ThinkQuest. 2000. What is a Mineral? http://library.thinkquest.org/J002289/minerals.html (accessed February 5, 2013).