„Section I: Mash-ups.“

Anglistentag 2016 Hamburg Anglistentag 2016 Hamburg Proceedings edited by Ute Berns and Jolene Mathieson Wissenschaftlicher Verlag Trier Anglistentag 2016 Hamburg Proceedings ed. by Ute Berns and Jolene Mathieson Trier: WVT Wissenschaftlicher Verlag Trier, 2017 (Proceedings of the Conference of the German Association for the Study of English; Vol. 38) ISBN 978-3-86821-725-4 Umschlaggestaltung: Brigitta Disseldorf © WVT Wissenschaftlicher Verlag Trier, 2017 ISBN 978-3-86821-725-4 Alle Rechte vorbehalten Nachdruck oder Vervielfältigung nur mit ausdrücklicher Genehmigung des Verlags Gedruckt auf alterungsbeständigem und säurefreiem Papier Printed in Germany WVT Wissenschaftlicher Verlag Trier Bergstraße 27, 54295 Trier Postfach 4005, 54230 Trier Tel.: (0651) 41503 / 9943344, Fax: 41504 Internet: http://www.wvttrier.de E-Mail: wvt@wvttrier.de Proceedings of the Conference of the German Association for the Study of English Volume XXXVIII Contents Ute Berns and Jolene Mathieson (Hamburg) Preface ix Xiaolu Guo (London) in conversation with Ralf Hertel (Trier) Writing China Across the Globe 1 Section I: Mash-ups Lucia Krämer (Passau) and Monika Pietrzak-Franger (Hamburg) Mash-ups: 'Glitch Aesthetics' and Transmedia Practice 13 Eckart Voigts (Braunschweig) Some Random Thoughts about Animated GIFs: Compact Meme Micronarratives in Everyday Remix Culture 19 Katharina Pink (München) Monsters in the Drawing Room: Mashing up Victorian Classics 33 Christian Lenz (Dortmund) Toying with Monsters: Mash-ups, Remixes, and Mattel's Monster High 45 Engelbert Thaler (Augsburg) Literal Music Videos in Language Teaching 57 Thomas Gurke and Alexander Zimbulov (Düsseldorf) Mashing up the Classroom – Teaching Poetry and Prose in the Age of Participatory Culture 67 Section II: Engaging with the Past: Reinventing the Middle Ages Eva von Contzen (Freiburg), Annette Kern-Stähler (Bern) and Nicole Nyffenegger (Bern) Engaging with the Past: Reinventing the Middle Ages 87 Matthias Bauer and Angelika Zirker (Tübingen) Subtle Medievalism: The Case of Charles Dickens 91 Stefanie Fricke (München) Creating England: Stories of Ethnic Antagonism, Hybridity, and Otherness from Walter Scott to Kazuo Ishiguro 103 Matthias Berger (Bern) Roots and Beginnings: Medievalism and National Identity in Daniel Hannan's How We Invented Freedom and Why It Matters 119 VIII Richard Utz (Georgia) The Return to Medievalism and the Future of Medieval Studies 137 Section III: Force Fields of Serial Narration Sylvia Mieszkowski (Wien) and Barbara Straumann (Zürich) Force Fields of Serial Narration 151 Jan Rupp (Heidelberg) Serial Crime, Sex, and Politics in Twenty-First-Century Remakes of Sherlock Holmes 161 Janneke Rauscher (Frankfurt/Main) Seriality and the Semiosphere: Seriality as Narrative Principle and the Dynamics of Serial Worldmaking in Contemporary Glaswegian Crime Fiction 181 Susanne Köller (Konstanz) "Just Little Bits of History Repeating" – The Historical Event, Seriality, and Accumulation in Mad Men 197 Section IV: Cosmopolitan/Global/Planetary Fictions: The Uses and Abuses of Comparative Approaches Jana Gohrisch (Hannover) and Barbara Schmidt-Haberkamp (Bonn) Cosmopolitan/Global/Planetary Fictions: The Uses and Abuses of Comparative Approaches 211 Helge Nowak (München) Around the World in 18 Pages; or, Fresh Ground for Comparison of Literature in a Global Context 219 Roman Bartosch (Köln) Anthropocene F(r)ictions: World Literatures and Transcultural Ecology in an Age of Climate Change 233 Pavan Malreddy (Frankfurt/Main) and Ana Sobral (Zürich) Violent Worlds: Three Readings from the Global South 245 Annika McPherson (Augsburg) A Question of Perception? Transnational Lives and Afropolitan Aesthetics in Teju Cole's Every Day Is for the Thief 257 Jan Alber (Aachen) Comparison, Inclusiveness, and Non-Hierarchical Incommensurability: Narrative Strategies in Two Aboriginal Life Stories 273 Notes on Contributors 283 Preface Universität Hamburg's Institute of English and American Studies was delighted to host the annual conference of the German Association for the Study of English (Deutscher Anglistenverband) for the year 2016. Taking place from 21 to 24 September, Anglistentag 2016 was generously supported by the Hamburgische Wissenschaftliche Stiftung, Universität Hamburg, the Alumni Universität Hamburg, and the Deutscher Anglistenverband. This year's conference warming for more than 200 participants was located at T.RU.D.E. – a Hamburg institution that derives its name from the massive drill that expanded the Elbtunnel, burrowing Tief Runter Unter Die Elbe, and which found its resting place on the restaurant grounds that used to house the New-YorkHamburg Rubber-Goods Company. In addition to the traditional warming, the conference was appropriately prefaced by the workshop "Vorbereitung auf eine Berufung" ("Preparing for a Professorship"). Conducted by Christoph Ehland (Paderborn), Julika Griem (Frankfurt/Main), Ilka Mindt (Paderborn), and Barbara Schaff (Göttingen), the "Vorbereitung auf eine Berufung" workshop coached postdocs in the application phase for a professorship. The official commencement ceremony of the conference began with opening remarks from Katharina Fegebank, Second Mayor of Hamburg and Senator for Science, Research and Equal Rights, and proud alumna of Universität Hamburg's Institute of English and American Studies, who emphasised the importance of the study of the English language and Anglophone cultures. Then, Prof. Susanne Rupp, Vice-President of Universität Hamburg and member of its Institute of English and American Studies, offered a brief history of the Institute and outlined the Presidential Administration's support for the humanities. Prof. Oliver Huck, Dean of the Faculties of the Humanities, provided a more critical perspective, addressing some of the problems facing the future of our discipline. Moderating the ceremony, Prof. Klaus P. Schneider, President of the Deutscher Anglistenverband, introduced this year's guests of honour from our sister societies, and we were given a report on the European Society for the Study of English by the editor of The ESSE Messenger, Dr. Adrian Radu. And last but not least, the Anglistenverband’s triannual Habilitationspreis was awarded to and enthusiastically received by Prof. Carolin Biewer (Würzburg) for her ground-breaking Habilitation (at the University of Zürich), entitled South Pacific Englishes: A Sociolinguistic and Morphosyntactic Profile of Fiji English, Samoan English and Cook Islands English. In conclusion, the representatives of the organising team, Prof. Ute Berns, PD Monika Pietrzak-Franger, Prof. Peter Siemund, and Jun.-Prof. Stephan Karschay, officially opened the conference. Anglistentag 2016 addressed ongoing debates on five highly relevant topics in English literature and linguistics and hosted three workshops. The linguistics section was highlighted by the conference's first plenary session, "Language in Light: Stylistics on Screen", an interdisciplinary talk given by Dan McIntyre, Professor of English Language and Linguistics at the University of Huddersfield and Fellow of the Higher Education Academy. The section "Non-Canonical Grammar!?", organised and introduced by Claudia Lange (Dresden) and Tanja Rütten (Köln), discussed both the syntactic and X UTE BERNS AND JOLENE MATHIESON pragmatic definitions of non-canonical grammar. This section featured Teresa Pham (Vechta) who presented on "'Pretty fantastic what they have done' – Non-Canonical Syntax in Evaluative Texts"; Sandra Götz (Gießen) and her paper "Non-Canonical Syntax in South-Asian Varieties of English: A Corpus-Based Pilot Study"; Sven Leuckert (Regensburg) who discussed "Topicalization in Asian Englishes – A Transfer Feature? A Comparison of Word-Order Typologies"; Thomas Kohnen (Köln) and his paper "Non-Canonical Speech Acts in the History of English"; Markus Freudinger (Paderborn) who talked about "Coulda, Woulda, Shoulda – Non-Canonical Forms on the Move"; as well as Ilka Mindt (Paderborn) with "The Grammar and Semantics of the Adjective 'Chosen'". The papers from "Non-Canonical Grammar!?" will be published elsewhere in a volume dedicated to linguistics. A selection of the following papers presented in the remaining sections of Anglistentag 2016 are published in these proceedings. The popular and ubiquitous practice of crosstextually and cross-medially recombining and rearranging material into new forms was addressed in the section "Mash-ups", which was organised and introduced by Monika Pietrzak-Franger (Hamburg) and Lucia Krämer (Passau). This section featured Eckart Voigts (Braunschweig) and his paper "Atrophied Cinema? Animated GIFs as MicroNarratives and Practices of Appropriation in Everyday Life"; Christian Lenz (Dortmund) who presented on "Electrifying Frankie Stein: Monster High as the Rhizomatic Mash-up Monster"; Engelbert Thaler (Augsburg) who talked about "Literal Music Videos in TEFL"; Thomas Gurke and Alexander Zimbulov (Düsseldorf) and their paper "Introducing 'POP: Perspectives on Poetry' – A Mash-up Project in Theory and Teaching"; Katharina Pink (München) who discussed "Undermining Cant and Commonsense – Mashing up Victorian Classics"; as well as Stefani Brusberg-Kiermeier (Hildesheim) with "From Alternative History to Hammer Heritage: The TV Series Jonathan Strange and Mr. Norell as Mash-up". The section "Engaging with the Past: Reinventing the Middle Ages" focussed on the topic of postmedievalism and the reception of the Middle Ages in succeeding periods, and aimed to combine medieval studies, modern literary studies, and cultural studies. The section was organised and introduced by Eva von Contzen (Freiburg), Annette Kern-Stähler (Bern), and Nicole Nyffenegger (Bern). It featured Rory Critten (Bern) who presented on "Before Medievalism: Remembering Rome in Anglo-Saxon England"; Andrew James Johnston (Berlin) and his paper "Chaucer's Medieval Medievalisms: The Squire's and The Franklin's Tales Revisited"; Matthias Bauer and Angelika Zirker (Tübingen) and their paper "Subtle Medievalism: The Case of Charles Dickens"; Stefanie Fricke (München) who discussed "Creating England: Stories of Ethnic Antagonism, Hybridity and Otherness from Walter Scott to Kazuo Ishiguro"; Sabine VolkBirke (Halle) who addressed "Forms and Functions of Religions in George R. R. Martin's A Song of Ice and Fire"; as well as Matthias Berger (Bern) with "'One People Will We Be, a Band of ... Medievalismists?': The Middle Ages, 'National' Remembering and 21st-Century Identity-Work". This section was further complemented by the passionate and provocative keynote lecture delivered by the President of the International Society for the Study of Medievalism, Richard Utz (Georgia Tech), in the conference's third plenary session, entitled "The Return to Medievalism and the Future of Medieval Studies" and published in these proceedings as an article within the section. PREFACE XI Organised and introduced by Sylvia Mieszkowski (Wien) and Barbara Straumann (Zürich), the section "Force Fields of Serial Narration" discussed how serial narration in literature and other media intersects with what they term 'the force fields' of the cultural practices of work, crime, therapy, politics, and comedy. The section featured Michelle Witen (Basel) and her paper "Circulation and Ironic Serialization in Sherlock Holmes"; Jan Rupp (Heidelberg) who discussed "Serial Crime, Sex and Politics in 21st-Century Remakes of Sherlock Holmes"; Janneke Rauscher (Frankfurt/Main) who presented on "Serial Narrations of Semiospheres: Different Kinds of Seriality in Contemporary Crime Fiction"; Lukas Etter (Siegen) with "Seriality and Randomness in Contemporary Webcomics"; Susanne Köller (Konstanz) and her paper "Representing Period – Emplotment and 'Representation of Duration' in the Serial Narrative and Narrativity of Mad Men"; as well as Christina Wald (Konstanz) with "The Homeland of Coriolanus: The Serialisation of Shakespearean Tragedy". The section "Cosmopolitan/Global/Planetary Fictions: The Uses and Abuses of Comparative Approaches" was hosted and introduced by Jana Gohrisch (Hannover) and Barbara Schmidt-Haberkamp (Bonn) and aimed to reassess the methodological value and relevancy of comparative approaches in an increasingly globalised world. The section featured Christian Moser (Bonn) who presented on "The Figure of the Globe in (Post-)Enlightenment Anthropological Discourse: A Case Study of the Global Imaginary"; Helge Nowak (München) and his paper "Around the World in 18 Pages; or, Fresh Ground for Comparison of Literature in a Global Context"; Roman Bartosch (Köln) who addressed "Anthropocene F(r)ictions: World Literatures and Transcultural Ecology in an Age of Climate Change"; Pavan Malreddy (Frankfurt/Main) and Ana Sobral (Zürich) with their paper "World Literature and Violence: Perspectives from the Global South"; Annika McPherson (Augsburg) who presented on "Transnational Lives and 'Post-National' Aesthetics: 'Afropolitanism' and Globality in West African Literary Contexts"; as well as Jan Alber (Aachen) with "Comparison, Inclusiveness, and Non-Hierarchical Incommensurability: Narrative Strategies in New Aboriginal Life Stories". This section was underscored by the conference's second plenary session, "Writing China Across the Globe", which featured the novelist and filmmaker, Ms Xiaolu Guo, in conversation with Ralf Hertel (Trier). We were treated to a highly entertaining and erudite discussion as well as a film clip and reading; Guo’s film, UFO in Her Eyes (2011), was screened at the Abaton-Kino following her talk. An edited transcript of this plenary opens this volume. Dr. Thomas Wiemer (Bonn), Programme Director at the Deutsche Forschungsgemeinschaft, kindly conducted the conference's second workshop, "Zur Förderung anglistischer Forschung durch die DFG", thus providing the participants with insight on how to acquire funding from the DFG for prospective research projects. The organisers of Anglistentag 2016 would like to extend our gratitude to Dr. Wiemer for his time and helpful comments. The third workshop of the conference, "Digital Humanities and English Studies", was organised by Matthias Bauer and Angelika Zirker (Tübingen) and aimed to establish a regular platform for the digital humanities within the Anglistenverband and at future Anglistentagen in order to cross-link projects and reflect on methodologies and possibilities. Concluding the conference with the decidedly Hanseatic flair set out at the warming, we hosted the annual conference dinner aboard ship on the Rickmer Rickmers, a nine- XII UTE BERNS AND JOLENE MATHIESON teenth-century, three-masted barque lying at anchor in the Port of Hamburg at Landungsbrücken. And for the traditional end-of-conference excursion, we had a guided tour of the history of Hamburg's dynamic architectural development, including the Hamburger Rathaus, Speicherstadt, and Elbphilharmonie, which continued on a boat trip through the city's canals and down the Elbe. Finally, we are much indebted to the hard work of the entire organising team of Anglistentag 2016. We would like to personally thank Monika Pietrzak-Franger for organising the excursion; Peter Siemund for acting as liaison with the publishers and organising their stalls; Paul Hamann for organising the conference warming as well as the student teams for the registration desk; Janina Wierzoch for the lovely print design for the logo and programme; Verena Keidel for organising the gifts and being a source of general support; Stephan Karschay for organising the election and some funding; Philipp Hunnekuhl for his support; and last but not least, Frauke Dünnhaupt, for organising the conference dinner, as well as, in one sense or another, almost everything. Additionally, we would like to extend our heart-felt thanks to our student team, who acted as IT support and operated the registration desk. The team was led by Fabian Zander and we are especially grateful for his excellent work. In conclusion, we would like to thank the President of Deutscher Anglistenverband for his gracefully offered advice and all the conference participants for making this a memorable experience. Ute Berns and Jolene Mathieson XIAOLU GUO (LONDON) IN CONVERSATION WITH RALF HERTEL (TRIER) Writing China Across the Globe Editors' note: The following conversation between the novelist, critic, and filmmaker, Xiaolu Guo, and Ralf Hertel, Professor of English Studies at Universität Trier, took place on 22 September 2016, with an introduction by Ute Berns. The transcript has been shortened and edited for clarity. Ute Berns (Hamburg): It is my great pleasure to introduce the distinguished novelist and filmmaker, Ms Xiaolu Guo. As some of you may know, Ms Guo has been counted among one of The Best Young British Novelists in the last decade by Granta magazine. Her novels have been translated into twenty-seven languages, the latest of which, I Am China, was published in 2014. The Independent hailed this text, "an extraordinary, and piercingly reverent book, [which] is now available in German and a dozen other languages" (2014, n. pag.). This novel presents an excellent example of the global and cosmopolitan dimensions of contemporary fiction, which is highlighted in one of our panels at this conference. The narrative moves back and forth between China and Britain, with swerves to the continent and the United States. The novel centres on a Scottish translator, who attempts to piece together, from manuscripts of journals and letters, the story of two lovers in China, one of whom – a punk rock musician – ends up as an asylum seeker in Europe. Thus debating China after the Tiananmen Massacre, the United Kingdom before Brexit, and the situation of immigrant refugees in Europe, the novel constantly invites and complicates comparative approaches. In fact, the text continually shifts the frame of reference – cultural, political, aesthetic – any such comparison may evoke. Even so, the comparative approach is only one of the many possible inroads into this powerful text – passionate and polemical, full of humour and saturated with intertextual references to European, Russian, and Chinese literature. First let me provide our audience with a little more background on our author. Xiaolu Guo was born in the 1970s in a fishing village in South China. Her artist father had been imprisoned before and during the Cultural Revolution, and her older brother took part in – and survived – the Tiananmen protests in Beijing in 1989. When Xiaolu moved to the capitol and began her studies at the Beijing Film Academy four years later, a long purge was under way. She took her BA and her MA degrees, and began to write novels and filmscripts. Xiaolu came to the National Film and Television School in London on scholarship in 2002. When her visa expired and her repeals were rejected, the British deported her back to China. She found herself in a difficult situation because at that time she had already produced her first documentary film, The Concrete Revolution (2004), which followed rural construction workers toiling for the 2008 Beijing Olympics, and which 2 XIAOLU GUO won the Grand Prix at the Human Rights Festival in Paris. After the intervention of an immigration lawyer and a campaign supported by Salman Rushdie, her local MP, and others, she was allowed to return to Britain three months later. She is now a British Chinese author and filmmaker currently living in London. Her first novel in English, Village of Stone (2004), with strong autobiographical features, was a translation. It was immediately shortlisted for two international fiction prizes, the Independent Foreign Fiction Prize in 2005 and the Dublin International Literature Award 2006. Then, shortly after her arrival in Britain, she wrote – in English – her immensely successful second novel, A Concise English-Chinese Dictionary for Lovers, which was published in 2007. The narrative traces, in journal form, a year in the London life of a Chinese girl from a prosperous family, her encounter with an Englishman, and their love relationship. Intricately constructed, the text begins with the protagonist's broken use of the English language and then gradually manifests increasing knowledge and linguistic dexterity. Its form is further shaped through lexical entries (as in a proper dictionary): from 'alien' to 'properly' to 'privacy', to name just a few. The novel was shortlisted for the Orange Prize for Fiction in 2007, and presents Xiaolu's breakthrough in the English literary scene. UFO in Her Eyes, from 2009, is her second novel written in English. It is set in contemporary China and explores a satirical note. Xiaolu has also produced a film of that title, which won awards at film festivals in Venice and Milan. Lovers in the Age of Indifference, from 2010, collects a series of short stories. Most recently, after a much longer interval than before, we see the publication of Xiaolu's I Am China in 2015. Her films, both fictional, and documentary, have been selected and invited by international film festivals. For instance, How Is Your Fish Today? won the Grand Prix prize for Best Feature Fiction Film at the International Women's Festival in Paris in 2006. And She, a Chinese was awarded the Golden Leopard at the Locarno Film Festival in 2009. In addition to these feature films, Xiaolu continues to make documentary films, shaping fascinating trilogies that find their settings both in post-communist China and London's East End. She now writes both in English and Chinese, but from a newspaper article a few years back I learn that her English novels are not available in China. She will now tell us more about this! Ralf Hertel (Trier): Thank you very much, Ute Berns, for organising this event here tonight, and thank you, Xiaolu Guo, for coming all the way to Hamburg. You've come a long way to be here today, but you've come a long way in another sense as well: from growing up in a fishing village in Zhejiang Province in South China, to being a major contemporary writer in English. It has been mentioned, for example, that Granta listed you amongst the best young British novelists. From what we've heard in the brief introduction of your artistic career and your origins, yours is not the most obvious of literary careers. When did you realise you wanted to be a writer? Xiaolu Guo (London): Ah, you are asking me about my childhood! Hertel: You don't have to go back that far… Guo: First of all, let me thank you, Ute Berns, for inviting me. I must admit I was very surprised many months ago when you emailed me saying, "Come here! We like your books!". I was extremely flattered, and surprised that someone in Germany – in Ham- WRITING CHINA ACROSS THE GLOBE 3 burg – would read my books. I thought only little Britain would read me, but not big Germany! Hertel: But there are translations of most of your novels. Guo: I know, but I'm trying to entertain you. I was told that after a whole day's work at a serious, academic conference, which I couldn't understand ten percent of, I'm not supposed to be very serious: I will thus now try to entertain you. But to answer your question: I always knew I wanted to be an artist, but not necessarily a writer. Maybe not when I was seven or eight years old, but by the time I was a teenager it was very clear to me that I wanted to be an artist. It's important to know that, like most of the Chinese of my generation born in the 1970s, I didn't grow up with my parents. My father was in a Cultural Revolution camp for more than ten years. And my mother was a Red Guard who danced and chanted Chairman Mao's literary writings all over China, so she couldn't really raise me. I was sent away to a fishing village to my grandparents and I was actually an illiterate, wild kid growing up in a house where no one understood how to read or write. I remember I hated that village when I was young – I desperately wanted to leave. It's strange how you can hate a place without knowing what a better place would be like. I was told my parents were artists, yet, here I was in this peasant's shithole – feeling hopeless. But once I got back to my parents when I was eight, I got introduced to culture and it was a wonderful, radical change. It was at this time I wanted to become an artist like my father. He was the person who introduced me to Ernest Hemingway's The Old Man and The Sea, when I was about twelve or thirteen. And one of the first Western books he gave me was the fictionalised biographical novel of Vincent van Gogh – Lust for Life. I felt this book was talking to me spiritually as a provincial Chinese kid, growing up in that environment. It was amazing, so powerful for me, and I think I began to write at that time. Hertel: Now at one point you moved to Britain. When did you realise you wanted to be a writer in Britain and write in English? Was it a conscious decision on your part? Guo: It wasn't a conscious decision. Coming to England was based on an accidental choice. Earlier, when I was stuck in China, I had problems with my books and my filmscripts. I had published eight or nine Chinese books, most of which were collections of essays and criticism. I wasn't interested in becoming a novelist, because for me, narrative is simply narrative. I wanted to write prose essays on culture. When you're living in China, there are some genres in which you can never write. Instead, I always wanted to write scripts and make films, but all of my filmscripts were banned. I decided to leave, but I didn't really care where I went. I remember I applied for scholarships and grants from random places: one in the US, one in France, one in the UK. And when the British offer came in, I said, "Okay! Doesn't matter! I'll take it". I must say, I ideally would have loved to have gone to Paris, as France is home to the literature I love, like Marguerite Duras. But I didn't end up in France – I came to London in 2002. I was already quite old, nearly thirty years old and I felt this crisis of continuing to live as a writer in the West, because I didn't want to become a kind of ordinary immigrant. Many, maybe most, immigrants are not able to substantially contribute to their adopted culture because they, we, struggle just to survive, to earn an income, to raise a family, to live anonymously. This idea caused me to suffer. I hated the idea that for the rest of my life I would live in the West but without any cultural identity. I, of course, still had this basic personal identity of being Chinese, of being a woman, but I 4 XIAOLU GUO didn't give a damn about those constructions. I wanted my only identity to be one of intellectual dignity as a writer, as a filmmaker. And I realised that if I continued to write in Chinese in England, I wouldn't be able to publish in China anyway, and that the English wouldn't read my books with the same degree of understanding as those in China. I said to myself, "well, I'm just going to use my ten English words to write a book". It was a crazy, absurd decision, because I spoke very broken English. I had never learned English at school. But this was the position I launched for myself and it has been quite painful. Today, I am writing in a simple language. My original language is not from a Latin or European linguistic culture, and I basically have to switch off everything I had had in my mind before. In the Chinese language, for example, the characters are based on logograms; we have nothing like twenty-six letters of an alphabet. Our writing system is about the shape, the use of the characters, rather than the composition of twenty-six letters in a sentence. And this was a tremendous change for me. Another thing is the grammar: we have no tenses, absolutely none. No verb changes, no gender differences. If you want to make these things clear, you have to insert a specific time and space to indicate when something has been done. But otherwise we don't have a sentence like, "I had been doing something when I did something" – that's totally crazy for us, like "What?!". Every sentence you say in Chinese is in the present tense – there is no other tense. For a Chinese writer, who has written nine books in Chinese, it was a painful process to realise that there would be very little present tense in my English writing. It has been a mad process. Hertel: The result of this painful process is your book, The Concise Chinese-English Dictionary for Lovers, which is about struggling with language, and struggling with sitting on the fence between languages. We can briefly talk about this first international success from 2007. It is about an East-West encounter, in which a young woman from rural China comes to Britain, and she very soon gives up her first name because the Westerners are unable to pronounce it anyway. She just calls herself 'Z' by her initial. She falls in love with an Englishman and decides to stay in the country. In a way, the book translates a clash, an East-West clash, onto the very intimate level of two lovers. And you said you'd like to read some passages from this book; perhaps we can hear some passages and briefly talk about them? Guo: Yes, I originally did not know I was writing a narrative. I was so damaged by learning the English language I swore to myself I would write a book like a concise English-Chinese dictionary – of which I had three or four different copies on my table. Every day I had to study these books. I was so damaged by having to always restate and repeat everything I was saying – by my mute and deaf status in the West, and being so alone in Britain. I thought I would write a broken version of that dictionary, which might be a funny product. But eventually, somehow, a man and a woman emerged from that absurd linguistic attempt, and it became a novel, and it became a love story. When it started becoming a novel, I said "What?!", but then I was like, "Okay, okay, it can become a novel". The novel is written in the present tense, in a Chinese way but as you're reading along, you see how Zed changes and her grammar becomes better and better. When Chinese try to speak using English tenses, we know we need to add the '-ing' of the current, present, ongoing tense. I would thus write, "I going" rather than "I am going" because 'am' as a verb doesn't exist in Chinese. We have states of 'am', such as 'as what', 'being what'. When I wrote this novel I tried to WRITING CHINA ACROSS THE GLOBE 5 imitate the kind of broken English inflected by a Chinese student. The novel is in the form of a diary she keeps every day. The section I'm going to read is when the two lovers meet in the cinema for the first time, and thus her language is very broken. Every section begins with a term, a dictionary term, and this section is called 'Homosexual' [cf. Guo 2007, 47-51]. Hertel: There are two things in this passage that I find really fascinating. The first, is how language becomes a site of negotiating identity. And second, homosexuality, which is a very important aspect of the novel. But let's begin with the idea of language being a site of negotiating identity: you have all these entries – such as 'fog' or 'homesick', or my favourite, 'full English breakfast' for instance – and you have a Chinese peasant girl who, by defining for herself what these terms mean, gradually, step by step, learns about English culture. It is as if culture were like a new language you learn word by word. Gradually she becomes more fluent, both in the English language and in English culture. You yourself work in Chinese and in English, and most of your books combine both languages. How does language shape your identity? What happens to you when you write in Chinese or write in English? Guo: Yes, it's absolutely a fundamental question for a writer. With Milan Kundera, for example, he no longer writes in Czech but we do not equate his identity with his use of language. He's now a French citizen, living in Paris, and he has been writing in French for the last thirty-five years. But how would you define such a writer? Would he be an anti-communist? Is he still a communist? Or is he a French writer now? But then there is the case of Gao Xingjian, who won a Nobel prize in 2000. Gao left China long ago, has been living in Paris for forty years, and writes in French. When he won the Nobel prize more than ten years ago, there was such an unusual discussion: What is his identity? Is he Chinese? Is he French? Which country should this Nobel prize be given to? And suddenly his use of language became an issue of political identity. This has been an awful situation for him and his generation because that generation of Chinese feels it betrays their original written language, their identity, and their motherland. But for my children's generation, it is so different. They speak many languages and write in different languages at the same time. They grow up in Germany, in China, in Japan, for example, all at the same time because their parents come from different cultures. Things have changed so radically in the last generation. I think in my case, I only discovered my real identity after I left China. When I was living in China, I never left the country, much like an American who never leaves the US. It's like China was the whole world. My country is monolingual, and although I spoke a different dialect, I never doubted my identity. After I came to Britain and began to write in English, I suffered an identity crisis for years. Once I started to write in English, the composition of my character totally changed. As a result, the novel in English takes on its own form – not in an original Chinese way, as Chinese novels are more tale-like. Most Chinese novels are metaphorical, tale-like, loosely constructed, less woven and polished – the structure is so tight in the Western way! And I realised once I write in English, it's a totally different book. The characters are different; the construction of the chapters is different. I began to experiment. But beyond all the pain and struggles I had in this language, I also freed myself. I liberated myself. I could write about, for example, something I hadn't been able to write about – 1989, the Tiananmen massacre. All of a sudden, I could write about anything I wanted to. And now there was a huge mental 6 XIAOLU GUO space, and freedom. I detest, I refuse, the traditional identity where you're a Chinese writer or you're a British writer. I am a writer in transition, both writing in my mother tongue and my adopted language, and writing in my adopted country, which is Britain. Hertel: Yes, and that refusal to fulfil expectations is something I also find in the novel. You chose to read the section on homosexuality. This is a story about a Chinese woman and an English man who is bisexual, which, in a way, runs counter to the sort of clichés we might have about an East-West couple. I can imagine that being a Chinese writer writing for the English market can be difficult. There is rather little knowledge in the West about China, but there are expectations and stereotypes. Guo: Well, I don't really know about the market. In my case, I can be totally lost while writing and can have ontological anxiety about remaining an independent artist. When I was in China, I was teaching film in a very big film school but I quit that life. I came to the West with the illusion of living like a bohemian in the 1960s, on the left bank like Simone de Beauvoir and Jean-Paul Sartre – the kind of life I had been reading about when I was in China. This fantasy of the intellectual 'left bank' group, making films, writing books, living the bohemian life was my only ambition. My goal was to live like an international in the 60s. But we are living in an anti-intellectual society which is now totally commercialised – whatever one writes has to be published and read, otherwise there is no next book. I was, am, fighting that. In this sense, I'm not a big writer and I am not a very standard Chinese writer. I am not a member of the Writer's Association being promoted in Beijing. I have no such ambition. But turning to the aspect of homosexuality in the novel – my original idea was to create this passionate, communist young woman who brutally invades a Western man's life, regardless of the fact that he is actually gay. I was also very much inspired by the French feminist filmmaker Catherine Breillat and her film Romance X. This passionate communist young girl, then, thinks, "What's a homosexual? My love can conquer sexuality". She has this brutal, communist idea of conquering an individual's difference. She appears very naïve in the book, but she actually smashes the system of individuality by invading this man's life. There's a section about privacy and intimacy, and the woman says, "Why do you want privacy? If you want privacy, there's no love between us. All I want is intimacy". But the man says, "No, if you abolish my privacy, there's no love". And that for her is pure rejection. The whole book is based on a misunderstanding between the two cultures. The woman is totalitarianism. I fought with my publisher about this big idea. I was told no one would read it that way, that it would be read as a love story. But it's a political book! Hertel: You're also a major filmmaker. We have organised a screening of your film, UFO in Her Eyes, at the Abaton Cinema tonight. The film is a parable of rural modern China, and relates a story about a UFO sighting in rural China and its consequences. Maybe you could talk about your experience working in two different types of media? Are there specific stories you'd rather write down? Are there stories you'd rather see on the screen? Guo: I still feel much more natural as a novelist, as a writer, or as an essayist. But I did go to film school in China and in the UK from the age of nineteen until I was thirty years old. I studied film and received a BA, and an MA, and was a postgraduate, but I never made a film during my studies. I waited to make films until I began to live in London. I remained a writer in China because I was so scared of the filmmaking world WRITING CHINA ACROSS THE GLOBE 7 there. At that time, in the early 1990s, we had twenty officially registered cameras belonging to the film school. However, the Vigo camera was then developed as a tool against official film camera censorship. Once the Vigo camera was out, I knew that was my tool, that I could finally become a filmmaker. But the more I studied film, the more I understood the degree of commercialisation – that you have to collaborate with dozens of people; you have to become a politician and a financier to make the hundred people in your film crew happy; that you need a million bucks in your bank account; that you worry every day and every night about distribution and censorship. I couldn't cope. That's why I started writing books. But coming back to your question, I separate the two media because filmmaking should be totally visual; films are a totally visual language. My films are always original scripts and have nothing to do with my books. But with UFO in Her Eyes, I knew I needed a big budget to make the ending. I thought I would write a very short novel version of it, publish it very quickly, and publish it in different countries so I can go to these different countries to persuade people to give me the money for the film. That was the plan! I wrote the novel within two months, while I was doing a film residency in Paris. It was very schematic and intellectual, and it had no story or plot. I basically wanted to have ten interviews from two police officers interviewing ten villagers about whether they had seen a UFO or an alien. I was happy with its schematic structure and I published it. However, the film is totally different. I realised for the film, once the visual aspect became apparent, there was a different kind of realness. It became full and I began to develop the story's history, its future, the lives of the parents and the relatives, and I created a drama. Hertel: Perhaps it would be nice at this point to watch a short clip from your film, She, A Chinese, which won the Golden Leopard at the Locarno Film Festival and was your first international success. Again, this is a story of an East-West encounter about a Chinese group from the countryside who take a tourist trip to London and the female protagonist decides not to return to China [cf. Guo 2009]. Hertel: This clip beautifully visualises the symbolic moment of sitting on the fence between East and West. There's a group of Chinese tourists in Greenwich, standing around and even sitting on the famous meridian marked on the ground. It's a highly symbolic moment. When the protagonist decides to leave behind China and to cross the line into the 'West', she leaves the group, runs down the hill, and is from then on alone in London. It's a very bleak film, and she is very much alone. Is this the price to pay for crossing the line from East to West? Guo: That's a good academic reading! When I read academic analyses of my work, I say "Wow! That's amazing! I wish I had actually done that!". But seriously, here is a moment when she escapes the group and she becomes illegal. When a tourist team from China comes to the West, you do not keep your passport. This means that she has become stateless and her identity is totally lost – especially because she is Chinese; she comes from a collective society, where she doesn't have a 'she', where she doesn't have a self, she is just one of the particles of collective society. At that moment, her life is actually going down. As you may know, Greenwich is one of the highest points of London and from that point everything is below you. This clip is a scene of the underwhelming Western life in England. When I came to London ten years ago, I was shocked when I saw the 'impressive' skyline. Three-story, dingy Victorian houses, so tiny and shabby. I was very disappointed. People asked me if I was overwhelmed may- 8 XIAOLU GUO be, but I said, "Well, underwhelmed or dis-whelmed, totally underwhelmed". In an American film, immigrants come to New York and they see the statue of liberty, and it's like, "Yes! Manhattan! Freedom!", but in this film, she is looking down on London, running down the hill, and has no identity. The rest of the film is about how she tries to understand what identity is, what a woman's sexual identity is, what it means to live as an individual woman when you don't have the collective mass behind you. Hertel: Your most recent novel, I Am China, is a book in which the East-West encounter acquires a decidedly political edge. It's a very political novel that is also a love story. There is a man called Kubla Jian, who's a punk musician that comes into conflict with the Chinese authorities when he distributes a political manifesto during one of his concerts, and has to seek political asylum in Britain. And there is Mu, his girlfriend who is a poet. We encounter the two of them through the eyes of Iona, a Scottish woman who is also a translator translating their letters for an English publisher. And as she translates their letters, she gets more and more involved and even she tries to bring these two people together again. Guo: The section I am going to read now was originally an open letter placed at the beginning of the book. The letter is written by this Chinese punk musician to the current queen and it is full of swearing to her. But when you are living in London, British publishers don't like that, even if they don't say so directly. There's a type of British censorship as well and the letter was moved to three-hundred pages later in the novel. Interestingly enough, this letter is actually based on a real letter that I wrote. I have written many letters complaining to authorities in different countries – I had a visa problem in Britain and I had to go back to China. I couldn't get a visa, I was denied by the UK home office, and eventually I said forget about the Queen of England and all the government people – I just wanted to write to a writer who could help me. And indeed, Salman Rushdie wrote a letter to the UK home office, and I finally got a visa after years of fighting. I used that letter for this book but I also changed it a great deal, and, of course, my character became a man. In fact, all my books had been turned into first-person confessional speeches by a young woman. As I get older, however, I'm fed up with this kind of auto-fictional element in all my books. And each time I talk to journalists, the first question is always, "How much percentage is autobiography?", and I think, "Oh not again!". I swore to myself that I would write a book from a man's point of view, and then the journalists can ask me if I am a man. This section is about this angry man who has mistakenly been put in a refugee camp, a mental hospital in England, after he has been exiled from China [cf. Guo 2014]. Hertel: One thing I realised is that the novel was published in Chinese, apparently, but the title is very different. Guo: The book is not published in Chinese nor in China. I gave the English version a Chinese title as well so that I could have control over it and stop anyone giving it the wrong Chinese title. I hate literal translations – although it's called "I Am China" in English, in Chinese it's called "The Bluest Sea" or "The Most Blue Sea". I did this because I was worried that someday a crazy translator would decide on "Wo Shi Zhongguo" which is nonsense in Chinese. I feel I will enter a dark place when it's mistranslated, so I had to prevent that. WRITING CHINA ACROSS THE GLOBE 9 Hertel: Thank you for this clarification. I would now call on the audience to offer questions. Audience member 1: Thank you very much for what I thought was a very inspiring and moving account. There is quite a lot of love in your stories. What is the function of love in your work, or why is it that it comes up over and over again? Guo: You can see that I'm a romantic, and that I was poisoned by French literature when I was teenager. So many years later I still remember these lines from Marguerite Duras: "Love is like butter between a man and woman". It's both political and emotional. The relationship between a man and a woman is political. We pretend that love can conquer all, but that is impossible. These lines had a strong influence when I was a teenager in South China and which has stayed with me. When I write these books about love, I have this idea of what love is – love is true, but love is war. Especially between individuals, between two men, between two women. Another thing is, I'm simply not a fiction writer; it's funny to confess, but my original dream when I studied film was to become the most clever film critic. Here I am telling you academics that my dream was to become an academic in the sense of the 1960s, when all the great writers were professors. I thought writing novels was a trivial, childish, little thing because it is just telling stories. I don't want to only tell stories; I want to tell the things behind the story. The best way to do that is to have the simplest story, a man and a woman, who love and who hate. From there you can have the more intellectual ideas behind the two characters. This was the early discovery I had about how to write a novel. I'm totally lost when I read a real novel, I say "What?! Where's where now? You know, what's going on?". I'm lost when I have a real story someone gives to me to read. I'm self-taught, in a way, because I read theory but not narrative. It's crazy – it's raw metal. For example, when I was writing A Concise English-Chinese Dictionary for Lovers, I had the Oxford Chinese-English Dictionary as inspiration for the technical ground, and another 'dictionary', Lover's Discourse: Fragments, by the French author Roland Barthes. Lover's Discourse is not really a dictionary, but a recording of two lovers speaking to each other. Even though neither of them are narratives, they were my model for writing novels. Audience member 2: There is this sense of being a romantic, which comes up frequently in your texts. On one hand, it seems like this is a position that has to do with love as an uncompromising position. At the same time, it is used for a political position regarding the system. Could you say something more about this notion of being a romantic and how the word is idealist in some of your texts? Guo: I think once I moved to Britain and gave up my Chinese passport, I realised that the idea of love in Britain is different than in China. I know I am making a sweeping general case, but, quickly, I can say that love in China is a collective idea. It's impersonal – we grow up with the ideals which we thought we believed and, I can say, still believe. It's 'I love the communist party', 'I love the country', 'I love the motherland', 'I love modern China'. And I barely hear the words: 'I love Germany', 'I love the government', 'I love Britain' – you never say that. The very inert, discreet relationship between the Western individual and the Western state is totally separate. Here it is regarded as impossible. There's no love between the individual and the state because the state is regarded here as a Big Brother, Orwellian kind of relation. But in China it's not like that, or, it wasn't like that. Maybe the new generation no longer believes what the 10 XIAOLU GUO state presents. But if you were to ask the average, rural Chinese, they would tell you that they long for the love of Mao's time; like my father, who believed in collective love. He would think the love between individuals, between a man and a woman, is trivial love. This is how I was educated and I wanted to write about that. For a writer from Communist China, love is a huge deal for us. When it comes to the West, it is a small, private thing. Sometimes, though, I don't know if I still really believe in this difference between the two cultures. With I Am China, I wanted to discuss a man who was in love but who loved his revolutionary ideal so much that it went beyond personal love, beyond his love for a woman, that he basically had to risk disappearing from history. It is about the difference between the love for the individual and this massive ideal. Audience Member 3: The title of this event here is "Writing China Across the Globe", the title of the book is "I Am China": you have talked about how the idea of identity is kind of exasperating, but what is the China that is 'written across the globe'? Or what is the China to an émigré who has left China and come to London? It cannot be the country, is it an idea, a concept, a myth – what is the China in "I Am China"? Guo: Well … what a question. Maybe you will have to write your own book. Or we will have to organise another conference about China in the West. I have no idea – it's a monstrous concept, it's grotesque. What I try to do is live my life. My daily life is always an international identity. I don't like being called British and I don't like being called any nationality. I am a proud world citizen; being able to live where I want to live; being able to write in different languages. I like being able to challenge the traditional idea about national identity. I don't believe at all in the construction of a national identity. Germany is very enlightened after the World War Two, but in other countries like Russia, or China, or the US, being Russian, or Chinese, or American is such a huge deal, and it is all they're willing to admit about their identity. I believe that being straightjacketed into a national identity kills our real identity. I think all I want to do is reveal multiple possibilities, multiple dimensions, and multiple identities. Hertel: Thank you very much for this discussion, Xiaolu Guo! Editors' note: Much of the biographical material in this interview has since been published in Xiaolu Guo's memoirs, Once upon a Time in the East: A Story of Growing Up (2017). References Guo, Xiaolu (2007): A Concise Chinese-English Dictionary for Lovers. London: Nan Talese ----- (2014): I Am China: A Novel. London: Nan Talese ----- (2017): Once Upon a Time in the East: A Story of Growing Up. London: Chatto & Windus ----- (2009): She, a Chinese. Dir. Fiction Feature Liu, Max (2014): "I Am China by Xiaolu Guo: A Book Review." Independent.co.uk, n. pag., <http://www.independent.co.uk/arts-entertainment/books/reviews/i-am-china-by-xiaolu-guo-bookreview-9501305.html> [last accessed 1 August 2017] Section I Mash-ups Chair: Lucia Krämer Monika Pietrzak-Franger LUCIA KRÄMER (PASSAU) AND MONIKA PIETRZAK-FRANGER (HAMBURG) Mash-ups: 'Glitch Aesthetics' and Transmedia Practice The post-millennial "neo-Baroque" (Ndalianis 2004) aggregate culture has been characterised by a "new affective order" brought about by media convergence, which favours "bricolage", "polysemy", and "non-linearity" (Nelson 2000, 112) along with "discontinuity, fragmentation and eclecticism" (Casey et al., 2008, 212). In this context, remix and mash-up have been seen as the central cultural practices of the contemporary world (Voigts 2015, 146; see also Lessig 2008). Eduardo Navas sees "remix culture" as "a global activity consisting of the creative and efficient exchange of information made possible by digital technologies" (2012, 65). At the core of this new order lie the practices of "cut/copy and paste" (ibid.) or, as Lawrence Lessig poignantly and idiomatically calls them, the procedures of "[r]ip, mix, burn" (2001, 10). The ubiquity and adaptability of remix and mash-up practices has resulted in an abundance of products characterised by medial and generic diversity. Besides sampling and remixing in music, combinations of canonical texts or personages with popular genres in fan fictions and in novels have swamped the market. Audiences can choose between Pride and Prejudice and Zombies (Grahame-Smith / Austen 2009), Robin Hood & Friar Tuck: Zombie Killers – A Canterbury Tale (Freeman 2009), and William Shakespeare's Star Wars: Verily, A New Hope (Doescher 2013), to name just a few. The trend towards remixes and mash-ups has been driven by technological developments in digital and Internet culture that have made it easier both to acquire and re-combine existing texts and to disseminate the results of this re-combination process. YouTube alone contains thousands of mash-up videos ranging from supercuts, re-cuts, lip dubs, literal videos, literal trailers, trailer recuts, and trailer mash-ups to romantic fan vids which have been created mostly by amateurs and semi-professionals who use the platform to showcase their talents and connect with fellow enthusiasts. Unsurprisingly, political events across the globe have been exposed to mash-up practices that juxtapose political events with existing media narratives and thus contribute to what Henry Jenkins has described as "photoshop democracy" (2006, 206-277). For example, "Winter is Trumping" (huw Parkinson 2016) and "300: Making America Great Again" (Aryan Wisdom 2016) cross-pollinate Donald Trump's speeches with Game of Thrones (2011) and 300 (2006), respectively, and offer comments on his politics and rhetoric while also exposing dominant media narratives. Clearly, the technologies of cut and paste are not new and critics have been quick to identify the precursors of contemporary practices in various historical remix cultures, most readily in Guillaume Apollinaire's calligrammes, William S. Burrough's cut-ups, André Breton's photomontages, Jean Dubuffet's assemblages as well as filmic montages and photomontages. While this historicising impulse highlights the continuity of such preoccupations, it also draws attention to the difficulty of defining and distinguishing the phenomena. Whereas some critics are content with seeing mash-ups as a 14 LUCIA KRÄMER AND MONIK PIETRZAK-FRANGER subcategory of remixes, others have developed ever changing typologies with the intention to offer pragmatically and analytically viable terminologies for future use. Stefan Sonvilla-Weiss regards remix practices as types of appropriation that may involve the use of one or more materials from one or more (art)works "through alteration, recombination, manipulation, copying, etc. to create a whole new piece" (2010, 9). His definition of the mash-up differs only slightly from this rather broad description of remixing practices (ibid.), thus making any pragmatic use of it rather difficult. Thomas Wilke distinguishes remixes and mash-ups by highlighting the processes of montage and collage as more characteristic of the latter practice (2015, 14). Navas offers an elaborate graph that visualises the complexity of the phenomena and highlights the overlaps between various types of remixes and mash-ups (2012, 94). At the same time, he defines mash-ups by their functions as either regressive or reflexive, yet does so in relation to various subcategories of remixes, which makes the typology only conditionally useful. The matter becomes even more complicated when one takes the academic discourse into consideration. Mash-ups are said to 'adapt' and 'appropriate' but also to 're-mix', 'collate', and to 'intertextually/intermedially' reference various practices and products. Due to the ubiquitous interchangeability of the terms and a simultaneous adherence of scholarly discourses to various academic traditions (e.g. German intertextuality and intermediality studies vs. Anglo-American transmediality and adaptation studies), the exact procedures and functions are not easy to grasp. In its broadest sense, however, the term 'mash-up' denotes both a transmedia process and a product. Both are constituted by (re-)using existing materials from different texts, or by juxtaposing it with newly created elements. Attempts, such as those of Nicola Maria Dusi, to distinguish remixes from mash-ups by characterising them as using materials from a "unique" or "coherent" source (2014, 156) and to see mash-ups as combining sources that are "very distant in terms of style and form" (ibid.; original emphasis) fail to deliver a straightforward and unambiguous distinction. Since mashups often derive from seemingly disparate sources, media, and cultural spheres, the effect they produce is generally one of friction. This is why Eckart Voigts, for example, ascribes to mash-ups an aesthetics of collision ("Kollisionsästhetik") (2015, 147), which may result in a comic effect of incongruity or surprise, and often fulfils purposes of parody. Digital media artist Mark Amerika has termed this type of effect "glitch aesthetics" (2012).1 Because of this potential, mash-ups have been celebrated as "the new punk rock" (Roberts / Roberts 2009), "a revolutionary art form and critical intervention into the material of bland commodity culture" (Gunkel 2016a, 9), and a deconstructivist instrument (McLeod 2005). They have been announced as gestures of transgression and subversion that have the propensity to destabilise the monolithic media culture (Voigts 2015, 147). In this sense, the mash-up has been seen as a critical instrument that allows "insights which completely shatter and undermine our common perceptions […], expectations, and assumptions" (Gunkel 2016a, 9). These particular, allegedly intrinsic properties are foregrounded in the so-called 'political mash-ups', like many of those by 1 In his article, Amerika uses the spelling "[G.]Lit/ch" (including the square brackets) to typographically emphasise the technological advances that make this aesthetics possible; in his interviews and on the website, however, he uses the common spelling (The Museum of Glitch Aesthetics). MASH-UPS: 'GLITCH AESTHETICS' AND TRANSMEDIA PRACTICE 15 the British mash-up duo cassetteboy. They are considered to "flip the script" (Edwards 2012, 20) by witnessing, commenting on, deconstructing, and challenging media narratives, dominant myths, social norms, traditional power structures, etc. This transgressive and political potential, however, is not always intended or exhausted. For instance, another mash-up, the allegedly critical "The Bed Intruder Song" – a mash-up of pop music and news footage of an assault, which aims to raise awareness of recent burglaries and scare the perpetrator – inadvertently takes up and reiterates existing gender, class, and racial media stereotypes. In spite of (or perhaps due to) these transformative and transgressive properties, mashups have obviously been successfully incorporated by the 'official' culture industry. The fact that Pride and Prejudice and Zombies and other books created in the wake of this novel's success were all produced by professional publishers and marketed in the regular book market, vividly illustrates that mash-ups are no longer the prerogative of amateurs and semi-professionals acting in the prosumptive (cf. Toffler 1980) spaces of the Internet. They have instead been gradually emerging from the subcultural niches where the majority once had their home, and have now spilt over into mainstream culture. This development is also exemplified by a production trend of Hollywood films like Hansel and Gretel: Witch Hunters (2013), Abraham Lincoln: Vampire Hunter (2012), and, once again, Pride and Prejudice and Zombies, the adaptation of GrahameSmith's novel that was released theatrically in 2016. The acceptability of such forms has also been driven by favourable ideological conditions including a levelling impulse in relation to the alleged hierarchy between 'high' and 'popular' culture. Other favourable contexts are, for example, the validation of the amateur, fewer and fewer inhibitions to appropriate what others have created, and, closely related to this, a celebratory attitude towards what Jenkins (2006) has called 'participatory culture' and its democratising potential. The often playful nature of mash-ups is therefore not apolitical, but embodies the subversive and renovative potential of the carnivalesque (Voigts 2015, 154). Even a romantic fanvid on YouTube, which combines visuals from a TV show or film with a musical piece or song, is an implicit challenge to the status quo merely because it overrides intellectual property rights. This occurs independently of potential re-writings of the original text that happen in the video, for example, by slashing, i.e. homo-erotically pairing characters like Dr. Watson and Sherlock Holmes, to take an obvious example. All these developments make clear that mash-ups are not only a worthy subject of investigation because of their aesthetic features or because of what they may teach us about media-specific or transmedial conventions and structures. They are also indicative of a cultural environment that thrives on hybridity, fragmentation, disintegration, and defamiliarisation, as it makes heterogeneous elements collide and encourages us to negotiate their intertextual and intermedial relations. Due to their deconstructivist impulse and re-configurations, they can illustrate that signs per se have no uncontaminated meaning, and that meaning lies only in the signs' combination and selection and contexts. Mash-ups also lay open conventional structural and rhetorical strategies of text-building. Since they are always at least implicitly self-referential acts of appropriation, they can, for example, destabilise established narratives of art criticism, like the narrative of originality, and they can question orthodox authorities, like that of the genius author- 16 LUCIA KRÄMER AND MONIK PIETRZAK-FRANGER god, in lieu of which Gunkel observes what he terms, after Steve Jones, a "diffusion of authorship" (2016b, 122). This is especially the case in works like Pride and Prejudice and Zombies, which draw on specific works of art. The actualisation of this implicit meaning requires the consumer's previous knowledge of the mashed-up text. When cassetteboy create mash-ups of politicians' speeches or of BBC news programmes, in contrast, previous knowledge of the individual mashed-up texts is usually dispensable, even if knowledge of the speakers and genres will be helpful to appreciate the new text that has been created. Another narrative that is problematised by mash-ups is the canon, for although a mash-up like Alice in Zombieland (Showalter 2012) implicitly confirms the canonical status of its main source text and relies on it for its commercial potential, the mash-up also questions the implicitly inviolate status of such canonical texts by exposing their instability. More aggressively than most other texts, mash-ups illustrate a poststructuralist concept of intertextuality in the vein of Julia Kristeva and Roland Barthes, where all texts are intertextual and each text is but a tissue of quotations and an echo chamber of a universal, collective text. Besides questioning the universality of our post-Romantic notions of authorship, mash-ups also force us to reconsider a number of legal and ethical issues in times of 'spreadable media' and 'creative commons' (e.g. Jenkins et al. 2013; Lessig 2008). At a time when everything is shareable and streamable, and when new academic departments open to host 'Digital Humanities', who are the gatekeepers and what do they allow? Does access to material automatically mean the right to use it? How can we protect our (intellectual) property? In times when mash-ups go viral every day and thus accord visibility to the mashed-up products, do we need this protection? Are we all 'curators' of existing materials and thus exempt from any responsibility? These and other questions underlie an interdisciplinary effort to collect, observe, and label existing mash-up and remix practices and products and to prescribe further ways of action. The description and categorisation of existing media practices (Gunkel / Gournelos 2012; Sonvilla-Weiss 2010; Navas et al. 2014) has been accompanied by a particular interest in specific media developments, for instance literary mash-ups. These have been concomitant with a much more general debate concerning the changing media environment and the participatory potential of contemporary culture (e.g. Jenkins 1992; Bruns 2010). Within this discussion, the issue of authorship has been, from the outset, linked to questions of copyright and changing legal practices around the world (Lessig 2001, 2008; Gehlen 2011), with many, such as Lessig, advocating the opportunities and stressing the importance of creative commons. The contributors to this collection cannot possibly address all these issues. They can, however, provide exemplary points of ingress for research in English and American studies in Germany and beyond, and offer methodologies and theoretical considerations to choose from, grapple with, and contest in the future. In addition to providing interpretations of particular mash-up products and genres, the papers in this section of the Anglistentag Proceedings venture to offer other methodological frameworks for inspecting mash-up practices, and, for example, inquire into the usability of the phenomena in the classroom.2 2 Apart from the papers collected in this volume, the 'Mash-up' section at the Anglistentag also contained a paper by Stefani Brusberg-Kiermeier discussing the "Hammer heritage" genre mash- MASH-UPS: 'GLITCH AESTHETICS' AND TRANSMEDIA PRACTICE 17 The first two papers lay the groundwork for the section by raising basic questions about the uses of textual material and intertextual and intermedial strategies employed in mash-ups and mash-up environments. Eckart Voigts examines the nature of GIFs, short audiovisual clips that have saturated online environments from Facebook walls to YouTube clips. Linking them to historical remix cultures, he inspects their properties and circulation in everyday culture and offers tentative generic distinctions along with emphasising their affective role. Katharina Pink surveys a more academically established genre of mash-ups, namely, literary mash-ups which combine Victorian classic novels with the popular genres of monster and zombie narratives. She argues that they unmask latent 'monstrous' contents inherent in the 'original' texts. Christian Lenz inspects Mattel's Monster High franchise as a case of both mash-up and remix that is indicative of contemporary commercial practices. The remaining papers approach mash-up phenomena from the point of view of English Fachdidaktik. Inspecting so-called 'literal videos', i.e. music videos in which lyrics describing the visuals of the video are dubbed over the original text and music, Engelbert Thaler discusses the possible uses and benefits of this genre for teaching English as a foreign language. Thomas Gurke and Alexander Zimbulov, finally, reflect on two projects they carried out with their students, in which they addressed the potential 'mashing' of literary studies and everyday popular practices in both the creation and analysis of forms such as Shakespeare raps and mash-up novels.3 References Primary Sources Abraham Lincoln: Vampire Hunter (2013; dir. Timur N. Bekmambetow) Aryan Wisdom (2016): "300: Making America Great Again," YouTube, 3 May 2016, <https://www. youtube.com/watch?v=W7I92r9GqUw> [last accessed 18 February 2017] cassetteboy. YouTube. 3 March 2006, <https://www.youtube.com/user/cassetteboy/featured> [last accessed 21 June 2017] Doescher, Ian (2013): William Shakespeare's Star Wars: Verily, a New Hope. Philadelphia: Quirk Freeman, Paul A. (2009): Robin Hood & Friar Tuck: Zombie Killers – A Canterbury Tale. Winnipeg: Coscom Entertainment Hansel and Gretel: Witch Hunters (2013; dir. Tommy Wirkola) Huw Parkinson (2016): "Winter is Trumping," YouTube. 20 February 2016, <https://www.youtube. com/watch?v=I0tE6T-ecmg> [last accessed 18 February 2017] Grahame-Smith, Seth; Austen, Jane (2009): Pride and Prejudice and Zombies. Philadelphia: Quirk Moorat, A. E. (2011): Henry VIII: Wolfman. New York: Pegasus Pride and Prejudice and Zombies (2016; dir. Burr Steers) schmoyoho (2010): "Bed Intruder Song!!!," YouTube. 31 July 2010, <https://www.youtube.com/ watch?v=hMtZfW2z9dw> [last accessed 21 June 2017] Showalter, Gena (2012): Alice in Zombieland. Chatswood, N.S.W.: Harlequin Teen 3 up in the TV serial Jonathan Strange and Mr. Norell (2015). Because of a loss in her family, Stefani Brusberg-Kiermeier has unfortunately been unable to create a written version of her presentation. We would like to thank the students of the seminar "Remix Cultures" (University of Hamburg, summer term 2016) and "Mash-ups" (University of Passau, summer term 2016) as well as the students who took part in and presented at the inter-universitary conference "Remix Cultures" (2 July 2016, Hamburg) for drawing our attention to many of the examples and for participating in fruitful debates concerning the nature of contemporary remix and mash-up practices. 18 LUCIA KRÄMER AND MONIK PIETRZAK-FRANGER Secondary Sources Amerika, Mark (2012): "Source Material Everywhere [[G.]Lit/ch RemiX]," in: Gunkel, David J.; Gournelos, Ted (eds.): Transgression 2.0: Media, Culture and the Politics of a Digital Age. New York: Continuum, 57-69 -----: The Museum of Glitch Aesthetics: MOGA, <http://www.glitchmuseum.com/> [last accessed 18 February 2017] Bruns, Axel (2010): "Distributed Creativity: Filesharing and Produsage," in: Sonvilla-Weiss, Stefan (ed.): Mashup Cultures. Vienna/New York: Springer, 24-37 Casey, Bernadette et al. (2008): Television Studies: The Key Concepts. 2nd ed. London: Routledge Dusi, Nicola Maria (2014): "Remixing Movies and Trailers before and after the Digital Age," in: Navas, Eduardo et al. (eds.): The Routledge Companion to Remix Studies. London: Routledge, 154-166 Edwards, Richard L. (2012): "Flip the Script: Political Mashups as Transgressive Texts," in: Gunkel, David. J.; Gournelos, Ted (eds.): Transgression 2.0: Media, Culture and the Politics of a Digital Age. London/New York: Continuum, 26-41 Gehlen, Dirk von (2011): Mashup: Lob der Kopie. Frankfurt a.M.: Suhrkamp Gunkel, David (2016a): "Recombinant Thought: Slavoj Žižek and the Art and Science of the Mashup," International Journal of Zizek Studies 6.3, 1-21 ----- (2016b): Of Remixology: Ethics and Aesthetics after Remix. Cambridge, MA/London: MIT -----; Gournelos, Ted (2012): "Introduction: Transgression Today," in: Gunkel, David J.; Gournelos, Ted (eds.): Transgression 2.0: Media, Culture and the Politics of a Digital Age. London/New York: Continuum, 1-24 Jenkins, Henry (1992): Textual Poachers: Television Fans and Participatory Culture. London/New York: Routledge ----- (2006): Convergence Culture: Where Old and New Media Collide. New York/London: New York UP -----; Ford, Sam; Green, Joshua (2013): Spreadable Media: Creating Value and Meaning in a Networked Culture. New York/London: New York UP Lessig, Lawrence (2001): The Future of Ideas. New York: Vintage ----- (2008): Remix: Making Art and Commerce Thrive in the Hybrid Economy. London: Bloomsbury Academic McLeod, Kembrew (2005): "Confessions of an Intellectual (Property): Danger Mouse, Mickey Mouse, Sonny Bono, and My Long and Winding Path as a Copyright Activist-Academic," Popular Music and Society 28.1, 79-93 Navas, Eduardo (2012): Remix Theory: The Aesthetics of Sampling. Vienna: Springer, <https:// autoriaemrede.files.wordpress.com/2016/03/remix-theory-eduardo-navas.pdf> [last accessed 18 February 2017] -----; Gallagher, Owen; burrough, xtine (eds.) (2014): The Routledge Companion to Remix Studies. London: Routledge Ndalianis, Angela (2004): Neo-Baroque Aesthetics and Contemporary Entertainment. Cambridge, MA: MIT Nelson, Robin (2000): "TV Drama: 'Flexi-Narrative' Form and 'a New Affective Order'," in: VoigtsVirchow, Eckart (ed.): Mediated Drama – Dramatized Media. Trier: WVT, 111-118 Roberts, Adrian; Roberts, Deidre (2009): Booty Mashup, <http://www.bootiemashup.com/video/> [last accessed 18 February 2017] Sonvilla-Weiss, Stefan (2010): "Introduction: Mashups, Remix Practices and the Recombination of Existing Digital Content," in: Sonvilla-Weiss, Stefan (ed.): Mashup Cultures. Vienna/New York: Springer, 8-23 Toffler, Alvin (1980): The Third Wave. New York: Bantam Voigts, Eckart (2015): "Mashup und intertextuelle Hermeneutik des Alltagslebens: Zu Präsenz und Performanz des digitalen Remix," in: MEDIENWissenschaft 2, 146-163, <http://archiv.ub.unimarburg.de/ep/0002/article/viewFile/3533/3406> [last accessed 18 February 2017] Wilke, Thomas (2015): "Kombiniere! Variiere! Transformiere! Mashups als perfomative Diskursobjekte in populären Medienkulturen," in: Mundhenke, Florian et al. (eds.): Mashups: Neue Praktiken und Ästhetiken in populären Medienkulturen. Wiesbaden: Springer, 11-43 ECKART VOIGTS (BRAUNSCHWEIG) Some Random Thoughts about Animated GIFs: Compact Meme Micronarratives in Everyday Remix Culture 1. The Animated GIF and Its Historical Precedents Short audiovisual clips are standard fare in web-based databases and on searchable platforms. I will address this type of extremely short visual narrative frequently shared in the mashed-up environments of social media – the 'moving pictures' of the animated GIF.1 The animated GIF is a small, shareable image file that combines several images, thus enabling mashers to produce a micronarrative within a single image file. Lacking sound, it is a visual micronarrative. Linda Huber focuses on the simple technology but complex practices of the GIF as exemplifying "the power and pervasive everydayness of remix" (2015, n. pag.). The GIF takes a short sequence – most frequently from films – and recombines, rearranges, or recontextualises it. According to the narrow definitions supplied by Eduardo Navas, all GIFs are an example of remix culture, "a global activity consisting of the creative and efficient exchange of information made possible by digital technologies [and] supported by the practice of cut/copy and paste" (2010, n. pag.). Some GIFs are also mashups in the narrower sense as they involve the recombination of two or more existing clips, applications, or more generally, 'elements'. Hence, the GIF always breaks up the integrity and coherence of a "work of art" and turns it into "a form of communication" (Huber 2015, n. pag.). As we shall see, mashers and remixers easily appropriate Hollywood stars, like John Travolta for example, to communicate – like a language – their feelings of joy, aggression, or bewilderment. Not only does the GIF's immediacy enable and articulate ad-hoc reactions, but frequently GIFs are also fragmentary, suggestive of the macro-narratives they re-do, remix, mash, and invoke. The GIF is therefore also a prime example of remix and mashup culture as there is little if any barrier to participating in the recombination and sharing of cultural data: there are almost no special skills needed to produce GIFs. The GIF is linked to the predominantly affective modes of early and contemporary cinema (Hesselberth / Poulaki 2017, 1). More specifically, it has been associated with the "cinema of attractions" (Gunning 1986), that is, the simple visual stimuli of early cinema. Indeed, both the scopophilic impetus of wanting to see (not necessarily to process narratively) and the narcissism associated with the pleasures of being seen link the GIF to early and contemporary cinematic practices. Considering early cinema, Tom Gunning saw "effects" as "tamed attractions" (ibid., 70). Yet he argued that even "with the introduction of editing and more complex narratives, the aesthetic of attractions can still be sensed in periodic doses of non-narrative spectacle given to audi1 A side remark on the pronunciation of the term: Oxford American Dictionaries named 'GIF' the 2012 Word of the Year, accepting both pronunciations, the soft [dʒɪf] and the hard [ɡɪf]. Jason Eppink (2014, 303) argues that the hard [ɡɪf] is the most likely choice of pronunciation suggested by its derivation from 'graphics'. 20 ECKART VOIGTS ences" (ibid., 38). If this is true, then animated GIFs are examples of the essential core component one finds both in complex and non-complex visual narratives. Eppink (2014, 298-299) lists a number of precursors for the pre-cinematic visual frenzy such as phenakistoscopes (1832), zoetropes (1834), and praxinoscopes (1877). The symmetrical and seamless loops, often portraying people or animals, seem to offer quite similarly simple pleasures to many 'cinematic' GIFs, that is, GIFs that are cut from digital film. With these digital GIFs, however, simple visual stimuli are disconnected from the shared presence of viewer and device. Appearing on the web, the GIF has overcome certain limitations of the earlier technologies: the motion needed for the continuous loop need not be generated by the viewer, and the audience is largely expanded by the digital copying-machineries. Eppink (ibid.) suggests that linear flip books (1868) generated narratively more advanced formations than other early visual gimmicks because of their linear nature. He succinctly links the contents of pre-cinematic visual gimmickry and post-cinematic GIFs: Both the electric kinetoscope (1894) and the hand-cranked mutosocope (1895) offered short, silent, photographed moving images as objects of entertainment. Early subjects included actualities (documentary-like footage of people and events) and loose, often sexually-charged narratives. (298) Precisely the grotesque micronarratives we have seen in current GIFs, therefore, also existed nearly 200 years ago. The phenakistoscope, for instance, is a device that enabled viewers to watch revolving pictures through a narrow slit, which in cognitive visual processing is translated as continuous motion. In 1825, Joseph Plateau described what he called the persistence of vision, a visual retinue in the spectator's mind that formed the basis of these visual contraptions, explored not just for entertainment but also for science (for an overview on the expansion of Victorian visuality, see Brosch 2008). It is tempting to see the GIF-saturated web as a kind of Wunderkammer for (audio-)visual curiosities of all kinds, and, of course, this paper is not the first to argue this case, as previous contributions have linked associative collection (cf. Brakensiek 2006) or successful amateur hosting on the image-hosting site tumblr (cf. Terras 2011) to the Renaissance cabinet. The remainder of this essay will be devoted to various aspects of the web-based animated GIF – its function for audiences as part of ordinary culture, its circulation within meme culture, its micro-narrativity and generic diversification and its affective remit. 2. Animated GIFs as Ordinary Culture Why should this essay focus on animated GIFs rather than on a more traditional object of literary studies, such as some Booker Prize-winning novel or the latest offerings of Jonathan Safran Foer or Jonathan Franzen – literati who have been outspokenly critical of the superficial compactness exhibited by, among other web phenomena, the circulating animated GIFs? As we have seen, the GIF constitutes a 'cinematic' narration process within a single digital file. As also suggested above, however, the GIF is not so much a data format as an indicator of contemporary cultural production. In this way, analysing the animated GIF transcends the limitations of its immediate subject, shedding light on the contents and modes of circulation fostered by networked social media. SOME RANDOM THOUGHTS ABOUT ANIMATED GIFS 21 The first answer is provided by Raymond Williams, who argued in 1958 that "[c]ulture is ordinary. That is where I must start. […] Culture is ordinary. In every society and in every mind" (2011, 53). The legacy of Williams suggests that cultural studies must continue to embrace the ordinary in its claim to move from the theoretical study of contemporary social contexts to actively participating in current cultural debates. Cultural studies, too, must remain ordinary and GIFs must be analysed not just in terms of how the media form determines what they are, but also in terms of the social contexts in which they appear, and in terms of what messages can be decoded. In the course of the Brexit and Trump elections in 2016, a critical consensus has emerged which believes that social media are transforming the Habermasian public sphere – already damaged, according to Richard Sennett (1977) and others, through the onslaught of private media and publicised privacy. As Sebastian Sevignani has summarised, "the capitalist nexus of commodification, between private property, surveillance, and privacy, is normatively challenged because it involves exploitation, social sorting, and exclusion, as well as alienation and heteronormy", where commodification "is described as ultimately contributing to individual and social unfreedom" (2016, 3). What a brief survey of the criticism of active audience concepts in cultural studies elicits is the conflict between a predominantly culturalist view of participation and a predominantly political-economic model of assessing participation. Henry Jenkins's focus has long been on low thresholds to creativity and assertion, so that both the surrealist GIFs discussed below and the emergence of a post-factual echo chamber of 'truthiness' with Donald Trump supporters on social media can be seen as two sides of the same coin (Tufekci 2016). John Fiske's notion of 'producerly' texts and his celebration of 'active' television viewing in the 1980s as part of his concept of 'audiencing' are central here. Fiske's terminology speaks of 'formations' rather than 'mass media audiences', hence implying the 'prod-users' and nomadic interpretive communities of social media: Popular culture is made by the people, not produced by the culture industry. All the culture industry can do is produce a repertoire of texts or cultural resources for the various formations of the people to use or reject in the ongoing project to produce their popular culture. (2010, 19) Applying John Hartley's notion of 'power viewing' from his The Politics of Pictures (1992), we can describe the remixers in social media as both 'pervasive' (ubiquitous) and 'pervaded' (by other cultural practices). Applying Hartley's ideas to digital media, we could argue that conspicuously consuming and producing digital material in social media is already transgressive: it is a non-functional activity that does not directly involve a commodified cultural exchange. On the other hand, the algorithmically established echo chamber is, of course, part and parcel of the pervasive commodification of all activities that capitalist societies strive for. Fiske's and Hartley's championing of 'active' consumption has generated numerous hostile responses, mainly from researchers that criticise the culturalist focus on creativity, cultural sharing, and mutual significance within communities. Jim McGuigan sought to re-establish critical cultural studies, castigating the celebratory model of consumer sovereignty as Cultural Populism (1992). Twenty years later, he renewed and adapted his critique of Cool Capitalism as "the incorporation of disaffection into capitalism itself" (McGuigan 2012, 431). Trebor Scholz (2013) and Christian Fuchs (2011) have cast doubt on the transgressive potential of participatory culture on fundamentally Marxist grounds. The free and creative variations of 'cultural jazz' remixes are 22 ECKART VOIGTS merely a playground fostered by Big Bad Media to better situate and flog the products of corporate intertextuality. Arguably, social media provide both a playground and a factory, in which fans are duped to supply their labour for free to capitalists such as Mark Zuckerberg (Scholz 2013, 8). As Christian Fuchs has argued, the primarily culturalist understanding of participation is flawed, as it excludes participation in 'economic decision-making' (2011, n. pag.). Fuchs's critique of Jenkins harps on his narrowly culturalist notion of participation as well as his technological determinism. Fuchs argues that "[s]tructures of control in the economy today and in the political system are based on power asymmetries. Although we produce information ourselves this does not mean that all people benefit from it to the same extent" (ibid., n. pag.). For Fuchs, there is no participation without a truly democratic society in which there is grassroots decision-making and common ownership of the means of production. What all the critics above agree on is the pivotal role of popular culture and its socioeconomic framework for the contemporary world. As Oliver Machart holds in Foucauldian fashion, popular culture always implies relations of power.2 Terry Eagleton's point about the existential dimension of popular culture makes clear that even the most flippant web meme ought to be taken seriously and can, in fact, have grave consequences: In Bosnia or Belfast, culture is not just what you put on the cassette player; it is what you kill for. What culture loses in sublimity, it gains in practicality. In these circumstances, for both good and ill, nothing could be more bogus than the charge that culture is loftily remote from everyday life. (2000, 38) Hence, when the encounter of Man and God on Michelangelo's "The Creation of Adam" (1511-12), the quintessentially high-cultural fresco on the ceiling of the Sistine Chapel in the Vatican, is transformed into a ritual of streetwise interaction or a game of stone-paper-scissors, as in a currently circulating meme, pop culture appropriates high art to its purposes, and the Renaissance attempt to visualise a Christian condition is not just turned into a cheap and fleeting laugh, but indicative of the circulation of cultural meanings in participatory culture. Indeed, sharing a GIF in social media can result in grave practical consequences. Fig. 1: Michelangelo, "The Creation of Adam" (1511-12), transformed in an anonymous GIF (source: giphy [last accessed 20 May 2017]).3 2 3 "Macht reproduziert sich und reproduziert uns im Medium unseres Alltagshandelns" (Machart 2008, 14). Sources for web-based, anonymously shared animated gifs that frequently appropriate existing material must necessarily be murky. Gif examples are quoted here whenever necessary for clarity of argument. SOME RANDOM THOUGHTS ABOUT ANIMATED GIFS 3. 23 Animated GIFs, Remix, and Meme Culture GIFs may be seen as sharable, compact, reduced, simple, or even more normatively, atrophied narratives – but the term 'atrophied cinema', suggesting a cinema that is wasted away, would be inadequate. Animated GIFs operate in a post-cinematic, postTV world, outside the confines of the cinema and more likely in the context of shared contents and files encountered via social media on smartphones. What I am discussing here might be addressed as para-cinematic – a new cultural sphere of circulation (as short-circuited distribution and consumption). It is marked by new modes of engagement (mobilised and manipulable, spreadable and sharable, accelerated, compact, and integrated in day-to-day activities). In the arena of the mobilised web, the ephemeral materials of contemporary popular culture undergo permanent operations of responsive and confrontational readings, interrogations, variations, and repurposings. Remixers use and transform the available material, seeking to empower themselves by appropriating the work of others. In so doing, they pre-empt the inevitable threat of being appropriated themselves. In a performance arena of permanently supplanting styles and repertoires, these 'connoisseurs' of the everyday seek distinction through participatory recognition. Under conditions of low-threshold access, easy usability and findability, and information-rich media saturation, a meme culture emerges that has taken a particular liking to producing animated GIFs that frequently reference established art forms that utilise objets trouvés. Hence, "Internet memes can be treated as (post)modern folklore, in which shared norms and values are constructed through cultural artefacts such as Photoshopped images or urban legends" (Shifman 2014, 15). The bardic role of the relatively homogeneous, programmed TV as suggested by John Fiske or John Hartley in classic cultural studies analyses has now been taken over by TV series on Netflix and circulated, user-generated content on mashed-up social media sites. GIFs are memes, a particular type of public discourse. Limor Shifman is caught between "(skeptic) academic and (enthusiastic) popular discourse about memes" (ibid., 4). She defines memes as "(a) a group of digital items sharing common characteristics of content, form, and/or stance; (b) that were created with awareness of each other; and (c) were circulated, imitated, and/or transformed via the Internet by many users" (ibid., 41). Shifman isolates three dimensions of meme culture: popular, political, and global (ibid., 8). There are pre-digital precursors such as the "Kilroy was here" graffito, which emerged with American soldiers during World War II, and it is not just since the Facebook 'wall' or Twitter 'feed' that memes and graffiti share certain aspects such as anonymous circulation. In Shifman's distinction between different virals, i.e. founder-based and egalitarian memes, the degree of change, manipulation, and participation – that is the generative and participatory aspect of meme culture – becomes the key criterion for differentiation, evident in the categories "user involvement" and "derivatives" (ibid., 82-83). Manipulability is the measure of a meme's participatory and interactive quality. In terms of content, according to Shifman, such vernacular activities are facilitated and marked by six features: "a focus on ordinary people, flawed masculinity, humor, simplicity, repetitiveness and whimsical content" (ibid., 74). Animated GIFs tend to tick many of these boxes. In terms of textual features, therefore, we need to look at the texts' quality 24 ECKART VOIGTS of difference, generated by their whimsical and humorous qualities. The conditions of consumption necessitate simplicity and repetitiveness. Any analysis of meme success, however, needs to go beyond mere textual analysis and address the technical and social dimensions of its low-threshold adaptability and spreadability, facilitating effortless circulation: "a GIF can be embedded directly in a webpage, where it loads immediately without plugins or third-party players, because it's an open format. And as simple files, GIFs are promiscuous and frictionless, with low barriers for viewing, possessing, and sharing" (Eppink 2014, 303). My starting point, then, is that while the single GIF may be marginal and forgettable, the volume of shared GIFs makes them, along with other memes, "epitomize […] the very essence of the so-called Web 2.0 era" (Shifman 2014, 15). One reason for the GIF's ubiquity is that it is supported by nearly all Web browsers. Animated GIFs have become easy to transport, and from the earliest GIFs such as the "Dancing Baby" (1996), which was etched in the memory of 1990s popular culture via its use in the successful dramedy Ally McBeal (1997-2002), have proliferated in social media. The first clips using the GIF format, which appeared around 1995, were marked by simple, low-resolution, untextured 'clip-art' graphics (Eppink 2014, 300). With the advent of photographic GIFs around the 2000s, the popularity of the graphics format exploded (ibid.). The two qualities that animated GIFs share with other memes, according to Limor Shifman, are those of "mimicry and remix. Mimicry involves the practice of 'redoing' […], remixing, is a newer one. It involves technology-based manipulation, for instance by Photoshopping an image or adding a new soundtrack" (2014, 20). Animated GIFs appear in content chains that mimic, that is, re-do, existing cultural material. They appear in the context of a praxis, they develop through competitive processes of selection, and the praxis can be traced to the social ‘meiosis’ or ‘cell division’ suggested by the term 'meme'. 4. Animated GIFs as Short, Non-terminating, Repeating Narratives Animated GIFs are marked by short, non-terminating, repeating processes. They repeat ad infinitum, or at least until the viewer's device runs out of battery, or until she terminates the application. They are "pretty silly – a few frames of video, endlessly looping in time", as one commentator put it in Wired (Thompson 2013). I suggest that all of these aspects deserve closer inspection: (1) short, (2) non-terminating, and (3) repeating narratives, and that the result is not necessarily silly. The non-terminating and repetitive qualities of the GIF are likely to result in a hypnotic, de-semanticised effect if a viewer is exposed to it over a longer stretch of time. The paradoxical permanence generated by the moving stasis of these "silly" loops, however, also lends itself to non-teleological gestures and motifs – aesthetic ideals that seek formal expression in, for instance, modernism. The GIF is hence a prime example of what a recent publication has termed 'compact cinematics'. Pepita Hesselberth and Maria Poulaki link the GIF to Tom Gunning's cinematic attractions, as well as to Walter Benjamin's dispersed viewing. Their term, 'compact cinematics', suggests the brevity and usability of the emerging forms. The diversified, convergent forms and practices of visual circulation, beyond established genre boundaries such as 'film' or 'TV', they argue, "challenge the concepts that have SOME RANDOM THOUGHTS ABOUT ANIMATED GIFS 25 traditionally been used to understand the moving image, and [to] call attention to complex and modular forms of expression and perception of which the cinematic partakes" (Hesselberth / Poulaki 2017, 3). In the quality of being short, the animated GIF is indicative of a larger trend towards concise, compact narrativity that has recently generated much academic interest. Short textual forms, however, have been a trademark of modernity from the very beginning: miscellaneous notes, anecdotes, the funnies in newspapers, etc. Their fragmentation may result in both reduced and heightened complexity. Short durations may facilitate effective observation as a heuristic advantage. For instance, a GIF can be effortlessly integrated into a slide show while the judicious presentation of either a feature film or a novel is impossible within the confines of a short visual presentation. Yet, it is almost impossible, without resorting to awkward ekphrasis, to represent a GIF in an essay like this, taking away its essential quality of repetitive motion. The quality of movement suggests that it transcends both traditional approaches to (still) photography and (more complex) film/cinema. The lack of sounds accounts for the ambient quality of a GIF. One could imagine a GIF being projected on a living room wall in lieu of a nonanimated image. Eppink argues that its non-interactive qualities have, in fact, contributed to its success: "The format's lack of audio and playback control, frequently cited as shortcomings, enforce a silent and non-interactive form that doesn't demand as much attention as a full-featured video player" (2014, 302). Animated GIFs are short visual narratives – minimal stories, sketches, and vignettes – that have always been heuristically useful. A standard minimal definition of narrative reads: "the semiotic representation of a series of events meaningfully connected" (Herman / Vervaeck 2005, 13). Certainly, there is a tendency among GIFs towards semiotic representation, more than one event, and a change of state in their micro narratives. One can argue that the sequential images of the GIF have a higher potential for narrativity than the single representational picture. Especially when GIFs remediate existing visual content from films and television. A purely abstract GIF, however, may be nonrepresentational and, therefore, low on narrativity. The visuality of narratives has generated much interest that can be traced back to the visual/pictorial turn declared by W.J.T. Mitchell (1986), of merging art histories with other disciplines into visual studies. A narrative is not necessarily, and, in fact, rarely, just visual, auditory, verbal, oral, or written. The non-terminating brevity of the animated GIF is its constitutive trademark. We could apply arguments that have been made for short fiction to the GIF. Its brevity is particularly suited to effects of epiphany, and its suddenness lends itself to the comic or violent effect, according to the Kantian focus on the suddenness and absurdity of laughter: "Laughter is an affect that arises if a tense expectation is transformed into nothing" (Kant 1987, 203).4 Beyond Hamlet's scolding of Polonius's verbosity, arguing simply that "brevity is the soul of wit", we might apply Adrian Hunter's idea and argue that the brief but repetitive, fragmentary GIF is particularly well suited to the modernist or postmodernist experience of life as rapid, disconnected events. In this view, the best GIFs achieve the modernist ideal of "a creative transaction between brevity and complexity – the art of 4 In German: "der plötzliche Umschlag einer gespannten Erwartung ins nichts". 26 ECKART VOIGTS saying less but meaning more" (Hunter 2007, 2). We might claim, with Charles May, that short forms are more primal, mythical, and natural: "the short story precedes the long story as the most natural means of narrative communication" (1994, 131). In addition, we might invoke the "rigor of brevity" with Henry James, who praises "the detached incident, single and sharp, as clear as a pistol-shot" (1989, 190). Brevity, conciseness, and immediacy are qualities that are necessary when moving in the spaces of social media, but these qualities are to be found in classical rhetoric as well as in contemporary 'flash fiction' (less than 300 words). This praise of short, compact, and concise forms would go against the grain of literary culture's reservations against the world of social media. The story is frequently one of a gradual loss of complexity. Even prior to rampant digital copying machineries, Sally Shuttleworth argued that complex fiction operates against the "fifteen-second culture of photomontages" (1998, 268). Short and superficial is hardly ever seen as 'compact', but rather as corrosive politically and aesthetically, from Jonathan Franzen's apocalyptic vision of "contemporary technoconsumerism" (2013, n. pag.) to Jonathan Safran Foer's point that "the diminished substitutes" of smartphone texting have replaced attention-demanding activities such as face-to-face conversation or novel reading (2016, n. pag.). Foer argues that "[t]he novel has never stood in such stark opposition to the culture that surrounds it. A book is the opposite of Facebook: it requires us to be less connected. It is the opposite of Google: not only inefficient, but at its best, useless" (ibid., n. pag.). For all the different protocols or dispositifs and apparatuses in which they emerge, however, and quite apart from the question of whether there are grounds for moral or cultural panics, or of the consequences of their lack of complexity and duration, GIFs provide narratives, just as novels do. As we encounter GIFs in a permanent loop, they may garner a very specific intensity and lure the web viewer away from his or her usual distracted viewing. The permanent loop can draw us into the image so that a GIF invites a viewing mode that resembles that which we bring to photographs. 5. The Generic Diversification of Animated GIFs The animated GIF is indeed quick, compact, and results from being connected, but it may be just as useless and non-functional as a novel. The quick humorous effects of many animated GIFs remind us of the need to escape from, rather than be connected to, the functionalist nexus of capitalism-motivated smartphone web usage. Indeed, animated GIFs are frequently used to remediate audiovisual or even literary texts that emerged in a different, pre-digital medium. A case in point are The Gashlycrumb Tinies, twenty-six alphabetically structured cartoons that initially appeared in comic panels. The Gashlycrumb Tinies were originally published in 1963 as an abecedarian book written by Edward Gorey. Gorey tells the tale of the twenty-six children (each representing a letter of the alphabet) and their untimely deaths in rhyming dactylic couplets, accompanied by the author's distinctive black and white illustrations. In print, The Gashlycrumb Tinies were a codex, and for its sequential effect the cartoon relied on the turning of new pages, each new leaf introducing new deaths. They may be described as polyphase pictures, and thus, quite rich in narrativity if compared to one-panel, single, monophase pictures (Wolf 2008, 431). In terms of the classic distinction of Lessing's Laokoon (1766), The Gashly- SOME RANDOM THOUGHTS ABOUT ANIMATED GIFS 27 crumb Tinies can be described as a spatial work of art, whereas the animation turns them into temporal art. The text is not only available as a book/codex, but also as a poster and as a scrollable pdf, which changes the sequentiality of the reception. These temporal and spatial manifestations of the text may support W.J.T. Mitchell's point that there is no categorical, fundamental distinction between temporal and spatial art (1986, 98). Werner Wolf is able to address the problem of pictorial narrativity, even in representational, single, monophase pictures (Wolf 2008, 431). Just as any comic book, the animated GIF has both a spatial and a temporal dimension that can constitute its narrativity. However, comics on film are generally addressed as animation, so let us take seriously, for a moment, the qualifier 'animated' GIF. From their beginnings in the mid-1990s, GIFs have also produced their very own brand of visual art that can be witnessed in various surrealist animations to be found in the works collected in Rhizome, the GIF art gallery, or the sections in giphy or other GIF database collections. Indeed, remix and meme culture not only remediates, but frequently also exhibits a metamedia awareness. Excellent examples can be found in recently circulating GIFs, such as Roy Lichtenstein-style cartoon faces remixed with the smartphone screen swipe, or René Magritte's "La trahison des images" (1929) remixed with the clickbait GIF button – precisely not a GIF, but a non-animated image file. Fig. 2: René Magritte, "La trahison des images", adapted to the gif world (Source: reddit.com [last accessed 20 May, 2017]); Roy Lichtenstein style swipe gif (source: makeagif.com [last accessed 20 May, 2017]). My primary interest, however, is not in readings of GIFs as visual art, but as everyday, cultural circulation. For all their colourful diversity, GIFs most frequently express emotions. In fact, the reductive approach in the empirical study by Jou et al. starts from the assumption that expressing the emotive is precisely their primary aim and raison d'être: Animated GIF images are a largely unexplored media in Multimedia and Computer Vision research. Their use for conveying emotions has become widely prevalent on the Web, and are [sic] now massively found on digital forums, message boards, social media, and websites of every genre. […] Meanwhile, animated GIFs have quickly become a channel for visually expressing emotion in our modern society. Their role in popular culture has even contributed to the rise of widely, rapidly spread cultural references called memes. This social function of GIFs today provides confidence that GIFs gathered from the Web for research are emotionally expressive. (2014, 213) 28 ECKART VOIGTS A quality that is often taken for granted but rarely discussed is the humorous, recreational quality of many GIFs. Humorous GIFs may be most frequently shared as memes in popular culture. Regarding humour theory, animated GIFs portray unruly bodies under heteronomous control – bodies being controlled by the graphics Internet format. Sigmund Freud, of course, connects humour to artistic creativity, infantilism, and the pleasure principle (cf. 1989, 437-438), thus seeing laughter as an outlet for suppressed, unconscious desires, while Mikhail Bakhtin regards grotesque humour, in particular, as an articulation of revitalised materiality (cf. Bakhtin 1984, 25). Similarly, according to Henri Bergson, humour can fulfil the important social function of reviving and reinvigorating society when we are laughing at inelasticity and constraining forces (cf. 1911, 32, 35). All these approaches might be usefully evoked to account for much of the GIF material on the Web. Humour is what is needed to generate attention for GIFs – an attention, however, that need not be sustained over long periods of time. GIFs, then, do much more than visually expand and put into motion the expression of simple emotions. They are more than just elaborate emoticons. There is now plenty of generic diversification that complexifies the range of artistic expression to be found in GIFs. Consider for instance the cinemagraph: "Coined (and trademarked) by fashion photographer Jamie Beck and designer Kevin Burg in 2011, the cinemagraph is an animated GIF in which most of an image remains still while one element moves in a seamless loop" (Eppink 2014, 303). The example of David Lynch wagging his animated finger shows the mesmerising effect the cinemagraph can have when applied, for instance, to a practicing Buddhist and cinema magician. The cinemagraph makes full use of the perpetuity of the recurring GIF movement. Fig. 3: David Lynch wagging his finger in a cinemagraph gif (source: Blingee / Gif.fan google + [last accessed 20 May 2017]). SOME RANDOM THOUGHTS ABOUT ANIMATED GIFS 29 Another frequent variety of GIF is the so-called 'reaction GIF' – a GIF subcategory in which the GIF expresses a physical or affective reaction in an isolated gesture repeated ad infinitum. The "Confused Travolta" meme is such a reaction GIF series featuring a cut-out of actor John Travolta in the 1994 black comedy crime film Pulp Fiction edited into other base images of various contexts. It was first uploaded to the image sharing platform Imgur by user karmafrappuccino in November 2015, going viral as another user mashed it – in reaction – with a background shot of a toy supermarket ("Confused Travolta"). Fig. 4: "Confused Travolta" meme (source: knowyourmeme.com [last accessed 20 May 2017]). The "Confused Travolta" meme is an excellent example of the connectivity of meaning making in so-called 'content chains', and the spreading of these memes is the consequence of both textual and circulatory features. The "Confused Travolta" meme has become productive in the most variegated and diversified contexts – in the words of praise by Brian Feldman in New York Magazine: "It's very relatable, as is the best viral content" (2015, n. pag.). We might ask for indicators of productivity, or the ability to produce further parodic and non-parodic content chains. The 'citability' of these texts (a term cited from Jacques Derrida) or the 'relatability' of these miniature narratives (Voigts-Virchow 2013, 76) are the key criteria for the success of GIFs such as the "Confused Travolta" meme, which is also available in compilation on various videosharing websites. 6. Animated GIFs and Affect In an empirical study, Jou et al. found seventeen emotions in 3,858 GIFs: "amusement, anger, contempt, contentment, disgust, embarrassment, excitement, fear, guilt, happiness, pleasure, pride, relief, sadness, satisfaction, shame and surprise" (2014, 216). Like Huber (2015), Jou et al. focused on the GIF as a form of personal emotional expression. The study concludes that the expression on a human face performs best in GIFs and that "[o]verall, we consistently observed that the best performing emotion was 'happiness' followed by 'amusement' for all regressors [i.e., an independent variable, cause for variation] using face expression features, and the worst performing emotion was also consistently 'embarrassment'" (Jou et al. 2014, 216). Newman argues that "the GIF is so great at this kind of expression, as it repeats infinitely an eternal feeling" (2016, n. pag.). To sum up, we have seen that the GIF is more than just the 'reaction GIF' and it is more versatile than just "a kind of uber-emoji" (Huber 2015, n. pag.), an emoticon in motion. It is a simple and compact device to express an emotional response, true, but it can also be used for a great variety of humorous, satiric, 30 ECKART VOIGTS parodic, and artistic purposes, particularly as it provokes a sudden reaction and requires the timing needed for comic effects. It is linked to the visual attractions at the core of many varieties of visual entertainment, and tends to blur clear boundaries between established media genres. GIF remixing is exemplary of the modes of circulation fostered by networked social media. Its ambient, non-auditive quality makes it equally adequate for a number of different performative contexts. Low thresholds to generating GIFs as well as their evident citability, mashability, and remixability guarantee their potential for circulation. The GIF is generically versatile and eminently sharable, and while these qualities do not turn a GIF into a novel, they are qualities both the macronarrative novel and the micronarrative GIF share. As with humour and with remix in general, the principle of incongruity may apply: the starker the contrasts, ironies, and paradoxes generated in remix and mash-up, the more effective the GIF is. References Bakhtin, Mikhail (1984 [1941]): Rabelais and his World. Bloomington: Indiana UP Bergson, Henri (1911): Laughter: An Essay on the Meaning of the Comic. London: Macmillan Brakensiek, Stephan (2006): "wunderkammer.internet," Kritische Berichte 34.2, 5-16 Brosch, Renate (2008): "Victorian Challenges to Ways of Seeing: Everyday Life, Entertainment, Images, and Illusions," in: Brosch, Renate (ed.): Victorian Visual Culture. Heidelberg: Winter, 21-64 "Confused Travolta," knowyourmeme.com, <http://knowyourmeme.com/memes/confused-travolta> [last accessed 20 May 2017]. Eagleton, Terry (2000): The Idea of Culture. Oxford: Blackwell Eppink, Jason (2014): "A Brief History of the Gif," Journal of Visual Culture 13.3, 298-306 Feldman, Brian (2015): "'Confused John Travolta' Meme Is John Travolta's Best Role in Years," New York Magazine, 9 December 2015, n. pag., <http://nymag.com/following/2015/12/confused-johntravolta-achieves-annual-relevance.html> [last accessed 2 February 2017] Fiske, John (2010 [1989]): Understanding Popular Culture, 2nd ed. New York/Abingdon: Routledge Foer, Jonathan Safran (2016): "Technology is Diminishing Us," The Guardian, 3 December 2016, n. pag., <https://www.theguardian.com/books/2016/dec/03/jonathan-safran-foer-technology-diminishing -us> [last accessed 22 January 2017] Franzen, Jonathan (2013): "What's Wrong with the Modern World," The Guardian, 13 September 2013, n. pag., <https://web.archive.org/web/20130915070641/http://www.theguardian.com/books/ 2013/sep/13/jonathan-franzen-wrong-modern-world> [last accessed 22 January 2017] Freud, Sigmund (1989 [1907]): "Creative Writers and Day-Dreaming," in: Gay, Peter (ed.): The Freud Reader. New York/London: Norton, 436-443 Fuchs, Christian (2011): "Against Henry Jenkins: Remarks on Henry Jenkins' ICA Talk," 30 May 2011, n. pag., <http://fuchs.uti.at/570/> [last accessed 20 June 2013] Gunning, Tom (1986): "The Cinema of Attractions: Early Film, Its Spectator and the Avant-Garde," Wide Angle 8.3&4, 63-70 Hartley, John (1992): The Politics of Pictures: The Creation of the Public in the Age of Popular Media. London: Routledge Herman, Luc; Vervaeck, Bart (2005): Handbook of Narrative Analysis. Lincoln: U of Nebraska P Hesselberth, Pepita; Poulaki, Maria (2017): "Introduction: Screen. Capture. Attention," in: Hesselberth, Pepita; Poulaki, Maria (eds.): Compact Cinematics. London: Bloomsbury, 1-17 Huber, Linda (2015): "Remix Culture and the Reaction Gif," Gnovis: A Journal of Communication, Culture and Technology, 25 February 2015, n. pag., <http://www.gnovisjournal.org/2015/02/25/ remix-culture-the-reaction-gif/> [last accessed 2 February 2017] Hunter, Adrian (2007): "Introduction," in: Hunter, Adrian (ed.): The Cambridge Introduction to the Short Story in English. New York: Cambridge UP, 1-4 SOME RANDOM THOUGHTS ABOUT ANIMATED GIFS 31 James, Henry (1989 [1898]): "The Story-Teller at Large: Mr Henry Harland," in: Edel, Leon (ed.): The American Essays of Henry James. Princeton: Princeton UP, 186-196 Jou, Brendan et al. (2014): "Predicting Viewer Perceived Emotions in Animated GIFs," in: MM'14, Proceedings of the 22nd ACM International Conference on Multimedia, Orlando, Florida, USA (November 3-7), 213-216, <http://dl.acm.org/ citation.cfm?id=2656408> [last accessed 2 February 2017] Kant, Immanuel (1987 [1790]): Critique of Judgment. Trans. Werner S. Pluhar. Indianapolis/Cambridge: Hackett Lichtenstein, Roy, adapted to swipe gif (source: makeagif.com) [last accessed 20 May 2017] Lynch, David. Cinemagraph gif (source: Blingee / Gif.fan google +) [last accessed 20 May 2017] Machart, Oliver (2008): Cultural Studies. Konstanz: UTB Magritte, René, "La trahison des images," adapted to the gif world (Source: reddit.com) [last accessed 20 May 2017] May, Charles E. (1994): "The Nature of Knowledge in Short Fiction," in: May, Charles E. (ed.): The New Short Story Theories. Athens: Ohio UP, 131-143 McGuigan, Jim (1992): Cultural Populism. London: Routledge ----- (2012): "The Coolness of Capitalism Today," tripleC 10.2, 425-438 Michelangelo, "The Creation of Adam" (1511-12), transformed in an anonymous GIF (source: giphy) [last accessed 20 May 2017] Mitchell, W.J.T. (1986): Iconology. Image. Text. Ideology. Chicago/London: U of Chicago P Navas, Eduardo (2010): "Regressive and Reflexive Mashups in Sampling Culture, 2010 Revision," Remix Theory, 13 August 2010, n. pag., <http://remixtheory.net/?p=444> [last accessed 13 February 2017] Newman, Michael Z. (2016): "GIFs: The Attainable Text," Film Criticism 40.1 (January), n. pag., <https://quod.lib.umich.edu/f/fc/13761232.0040.123/--gifs-the-attainable-text?rgn=main;view=full text> [last accessed 21 February 2017] Scholz, Trebor (2013): Digital Labor: The Internet as Playground and Factory. New York/Abingdon: Routledge Sennett, Richard (1977): The Fall of Public Man. Cambridge: Cambridge UP Sevignani, Sebastian (2016): Privacy and Capitalism in the Age of Social Media. New York: Routledge Shifman, Limor (2014): Memes in Digital Culture. Cambridge, MA: MIT P Shuttleworth, Sally. (1998): "Natural History: The Retro-Victorian Novel," in: Shaffer, Elinor (ed.): The Third Culture: Literature and Science. 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Oxford: Wiley Blackwell, 53-59 Wolf, Werner (2008): "Pictorial Narrative," in: Herman, David et al. (eds): Routledge Encyclopedia of Narrative Theory. London: Routledge, 431-434 KATHARINA PINK (MÜNCHEN) Monsters in the Drawing Room: Mashing up Victorian Classics "It is a truth universally acknowledged that a publisher in possession of a milliondollar bestseller, must be in want of another million-dollar bestseller" (Sparrow 2010, n. pag.). It is a truth not only universally acknowledged, but it also accounts for the surge of 'monster mash-ups' that emerged in the wake of the immensely popular success of Pride and Prejudice and Zombies, which conquered the bestseller lists of Amazon and the New York Times in early 2009. Like their trendsetting prototype, these monstrous copycats retell canonical classics in a rather irreverent fashion, augmenting their originally sombre plots with zombies, vampires, werewolves, and the like. In the past years, mash-ups of this kind have been hailed as entertaining enhancements of lack-lustre originals, transforming "a masterpiece of world literature into something you'd actually want to read", as the book blurb of Pride and Prejudice and Zombies (2009) boasts. In doing so, they are in fact "Doing a Reverse Bowdler" as Christine Rosen argues in her eponymous essay, implying that instead of subtracting inappropriate subject matter from the original as Thomas Bowdler did in his famous Family Shakespeare (1807), they add something new, namely elements of pop culture that make the dusty classic more digestible (2009, 75). Rosen, however, strongly criticises this reverse kind of bowdlerisation as a cheap marketing trick to attract the interest of contemporary audiences by spoon-feeding them "the kind of easy, ironical entertainment to which they are accustomed, raised on a diet of quickly paced television shows, movies, and video games" (ibid.). Yet, adaptations of this kind had been around long before the term 'mash-up' was even coined. Adapting classics and thereby refurbishing them with new, heterogeneous accessories within the frameworks of modern genre traditions is not a particularly new practice in the field of literature. Such adaptations have been around for a long time, even if going by different names and following different intentions: homage, pastiche, parody, burlesque, satire, and most recently now, mash-up. But, as Rosen asserts, this latest literary form is lacking in one essential respect: unlike recognised forms of adaptation and appropriation,1 e.g. those of the pop art movement which invoked its precursors in or- 1 Rosen predominantly uses the term 'appropriation' in the context of mash-ups, probably to emphasise the subversive nature of taking over a venerated classic and furnishing it with monsters. Nevertheless, the term 'adaptation' as defined by Julie Sanders in her monograph, Adaptation and Appropriation, seems to be more fitting. She describes adaptation as "a transpositional practice, casting a specific genre into another generic mode […]. It can parallel editorial practice in some respects, indulging in the exercise of trimming and pruning; yet it can also be an amplificatory procedure engaged in addition, expansion, accretion, and interpolation […]. Yet adaptation can also constitute a simpler attempt to make texts 'relevant' or easily comprehensible to new audiences and readerships via the process of proximation and updating" (2006, 18-19). All these aspects are true for mash-ups, as they, too, switch genres and modify the original plot in precisely these ways to attract a younger, more diverse readership. 34 KATHARINA PINK der to offer commentary on their cultural impact, monster mash-ups allegedly never demonstrate or discuss the cultural or moral consequence of the original (ibid., 76). This is not least due to the fact that the authors and publishers of current mash-ups are interested in commercial, not critical success, viewing these provocative adaptations of canonical classics first and foremost as a franchise opportunity. With their respective cinematic, videogame, and comic spinoffs, tailor-made products like Pride and Prejudice and Zombies or Sense and Sensibility and Seamonsters (2009) cater to the whims of the modern entertainment market and primarily aim at good sales figures. According to Rosen then, they cannot constitute a significant moment in the reception of the originals or a valid contribution to the critical discourses surrounding them (2009, 76). This general dismissal of mash-ups, however, seems worthy of contestation. After all, just as every interpretation is a retelling, so every retelling is an interpretation. Or, as Sanders claims, "[a]daptation is frequently involved in offering commentary on a sourcetext. This is achieved most often by offering a revised point of view from the 'original', adding hypothetical motivation, or voicing the silenced and marginalized" (2006, 18-19). In this paper, I am consequently interested in exploring such revised perspectives and, above all, the interpretive and critically relevant implications of some of the most recent mash-up successes. By examining their individual stances and trajectories, I aim to show that the 'mashed in' elements of monster fiction not only afford a sensational contrast with the canonical sourcetext, they also serve to unmask latent 'monstrous' contents inherent in the original. If one peruses some of the monster mash-ups successes of the past years, several aspects and patterns seem striking. First of all, many literary and cinematic mash-ups are either based on folk and fairy tales – such as the blockbusters Snow White and the Huntsman (2012), Brothers Grimm (2005), Maleficent (2014), etc. – or on realist novels of the nineteenth-century tradition. Aside from the aforementioned Austen adaptations, there have been bestselling titles like Wuthering Bites (2010), Grave Expectations (2011), and Jane Slayre (2010), to name only a few. The poignantly realist and, for the modern palate, demure originals by Austen, the Brontë sisters, and Dickens seem to offer the flashy 'monster mash-ups' a maximum of contrast: zombies and vampires in the drawing room. Before embarking on a close reading of these recent works a note on the various approaches a mash-up can take seems in place. How do they work precisely, i.e. how much of the original is preserved? How much is newly added material and what changes in terms of perspective, focus, and character description? In his monograph, Textual Poachers (1992), Henry Jenkins identifies the following modi operandi that are characteristic of various practices of adapting and retelling the original (1992, 162176): 'Appropriation', on the other hand, "frequently affects a more decisive journey away from the informing source into a wholly new cultural project and domain" where "the appropriated text or texts are not always as clearly signaled or acknowledged as in the adaptive process" (ibid., 26). This hardly applies to monster mash-ups for whom the overt intertextual connection with their 'perverted' classic is a prerequisite. They make a point of explicitly referring to their sourcetexts in order to profit from sensational, conflicting titles such as Pride and Prejudice and Zombies. MONSTERS IN THE DRAWING ROOM 35 1. 2. 3. 4. 5. 6. "Expanding the Timeline" of the original story. "Refocalization" of the story on a secondary character of the original plot. "Moral Realignment" – i.e. retelling the story from the villain's perspective. "Genre Shifting" – e.g. turning a love story into a horror story. "Cross Overs" which mix characters from different texts. "Character Dislocation" – meaning a radical manipulation of generic boundaries where characters are removed from their original setting and placed in a completely different historical or even ontological context. 7. "Personalization" – i.e. fans/authors writing themselves into the original story. 8. "Emotional Intensification" – i.e. giving more focus on the emotional side of an adventure story in order to appeal to a modern audience. 9. "Eroticization" – exploring the erotic dimensions of characters’ lives missing in the original. 10. "Recontextualization" – filling in the gaps in the original story to further explain characters' actions. For the mash-ups examined in this paper, primarily categories four, eight, and nine will be of relevance. Concerning "emotional intensification" the examples offer a more latter-day representation of the characters' emotional worlds, as, for example, in Jane Slayre, which thus presents the reader with an uninhibited, audacious heroine quite different from the original Jane. "Eroticization" and, of course, "genre shifting" can be observed in the graphic novel version of Pride and Prejudice and Zombies, where erotic aspects are explored in the anime-inspired depiction of the battle-tried Bennet sisters with heaving bosoms and torn skirts. Naturally, all the monster mash-ups mentioned above shift genres, turning realist novels of the nineteenth century into monster and zombie extravaganzas of the splatter tradition. In all of them, about 75-80 percent of the original text is preserved – some of it modernised in terms of language and style – whilst they replace garrulous and lengthy passages with augmentations of their own monstrous making. Compare, for example, the famous orchard scene of Jane Eyre where Rochester proposes marriage to Jane with its modernised version in Jane Slayre. In the latter, register and diction are modified to correspond to modern romantic novels (modifications/additions set in italics): "[…] As for you, – you'd forget me." "[…] As for you, – you'd forget me." "That I never should, sir: you know–" Impos- "I could never forget you. I –" I almost confessed how desperately I loved him, but I sible to proceed. stopped the words in time. "Jane, do you hear that nightingale singing in "Jane, do you hear that nightingale singing in the wood? Listen!" the wood? Listen!" In listening, I sobbed convulsively; for I could repress what I endured no longer; I was obliged to yield, and I was shaken from head to foot with acute distress. It was just like him to sense my distress and create a distraction to give me time to compose myself. But I could not regain my composure! In listening, I sobbed convulsively. No longer could I repress my feelings When I did speak, it was only to express an I blubbered something about how I wished I impetuous wish that I had never been born, or had never been born, never come to Thornfield. never come to Thornfield. 36 KATHARINA PINK "Because you are sorry to leave it?" "Because you are sorry to leave it?" The vehemence of emotion, stirred by grief I was overcome. It all came out in a flood. and love within me, was claiming mastery, (Browning Erwin 2010, 243) and struggling for full sway, and asserting a right to predominate, to overcome, to live, rise, and reign at last: yes, – and to speak. (Brontë 2000, 252) As a result, the splatter fan gets a lot more Victorian prose than the cover and title might suggest, and Brontë or Austen fans get most of their beloved stories, albeit with distinctive modifications. Using famous English classics for these mash-ups is by no means an arbitrary choice. First of all, their well-known, yet perverted titles attract attention and make for good sales, as all adaptations of classics tend to do. What is more, an adaptation depends on the popularity of its blueprint in order to function at all. The reader must be familiar with the original text or most of a mash-up's modification and humour will be lost. This seems to be the reason why fairy tales are often chosen for various kinds of adaptation. Not only the aforementioned blockbuster movies but also the postmodern retellings that date back to the early 1970s (e.g. Angela Carter's The Bloody Chamber and Other Stories, 1979; Anne Sexton's Transformations, 1971; and Robert Coover's Pinocchio in Venice, 1991; Briar Rose, 1996; and A Child Again, 2005) reveal the potential violence and cruelty of fairy tales and nursery rhymes as well as the arbitrary nature of their forced happy endings and inescapable predestinations. Such postmodern retellings are primarily concerned with providing meta-literary comments on traditional narratives of children's stories and their cultural implications. While the recent monster mash-ups are not as metafictional, political, or critically informed as the adaptations of these authors (with Coover and Carter having degrees in the humanities and in English literature), it certainly seems worth asking, however, if modern mash-ups likewise transport critical comments on their originals. Are they unmasking latent 'monstrous content'? Can they be read as indicators for certain concerns and anxieties amongst their authors and readers? In her very thorough analysis of the Austen zombie franchise – namely Pride and Prejudice and Zombies (2009) by Seth Grahame-Smith, with its prequel Dawn of the Dreadfuls (2010) and its sequel Dreadfully Ever After (2011) by Steve Hockensmith – Camilla Nelson argues that these mash-ups signal, constitute, and at the same time mask contemporary fears and anxieties over class and race as well as the social processes of commodification under capitalism (2013, 338). Monster stories and zombie movies have, for a long time, been viewed as a projection of their audience's collective fears (Moretti 2005, 105). Nelson accordingly reads these Austen mash-ups as an expression of our modern-day anxieties, rather than those of Austen and her contemporaries. Not least, these adaptations emerged in the context of twentieth-century American society, and thus the zombie plagues they envision have little to do with the middleclass violence in the British Empire of the Victorian era, but rather constitute "a symptomatic representation of the violence of the American Empire today" (Nelson 2013, 343). Accordingly, while Austen barely mentions members of social classes outside of the gentry and ignores the class struggles of her time, this issue is exacerbated and amplified in the zombie mash-ups, pointing towards a certain class anxiety in latter-day MONSTERS IN THE DRAWING ROOM 37 America. In Pride and Prejudice and Zombies, for example, wealth and class assume a crucial importance as only the wealthy can afford ninjas for their personal protection as well as building dojos, where they are trained for zombie combat. Catherine de Bourgh is not only famous for her riches, but also for her lethal combat skills, which, in ironic contrast with Regency propriety, function as a status symbol that signifies wealth and good breeding. The zombies, in turn, figure as former members of the working class who could not afford the training and protection necessary to evade the fate of becoming part of the walking dead. According to Nelson, they represent the risen mob of the lower classes grown rampant: a mass incarnation of America's class and race anxiety (ibid., 343). In this reading then, the Austen mash-ups, like other adaptations, tell us something about the modern-day audience, rather than about the mashed-up classic. Nonetheless, various critics have also praised the Austen mash-ups for accurately identifying and highlighting the subtextual themes of mystery and menace in the original. Brad Pasanek, scholar of eighteenth-century literature at the University of Virginia, even contends in an interview with The New York Times that, in a way, Austen's books already are zombie novels: The characters other than the protagonist are so often surrounded by people who aren't fully human, like machines that keep repeating the same things over and over again […]. All those characters shuffling in and out of scenes, always frustrating the protagonists. It's a crowded but eerie landscape. What's wrong with those people? They don't dance well but move in jerky fits. (qtd. in Schuessler 2009a, n. pag.) Pasanek sees Austen's novels as "exercises in what the critic D.W. Harding called 'regulated hatred'", with "Austen's prose sublimat[ing] satire, anger and pain into polite exchange" (qtd. in Schuessler 2009b, n. pag.). In a similar vein, other literary scholars have recently been focusing on the uncomfortable and even violent sides to her work. In his study The Historical Jane Austen (2003), William Galperin has shown, for instance, how in Austen the bright and splendid world of the gentry is revealed as a dark and intricate reality. Claudia Johnson, in her book Jane Austen: Women, Politics and the Novel (1990), likewise claims a subversive quality in Austen's writing that exposes class society, the marriage market, and the family unit as dark and hostile institutions. Precisely this latent social criticism in the original is the leverage point of recent monster mash-ups which blatantly ridicule and pervert some of the gender inequality and genteel cant that Austen only subtly satirised. Women, usually reduced to mere commodities in the patriarchal societies of their times, are now depicted as emancipated and self-empowered combatants in the daily onslaught of zombies, vampires, and the like. The heroines in their modern versions are thus refashioned as the "'kickarse' Bennet sisters" (Nelson 2013, 345), the vampire slayer Jane Slayre, or a young Catherine Linton who kills vampires for sport in Wuthering Bites. This is, of course, a latter-day reinterpretation of the original characters; nonetheless it fits the unusually headstrong personalities they had initially been given. Seth Grahame-Smith, 'author' of Pride and Prejudice and Zombies, has stated that as his intention: The first motivation was to preserve as much of the Austen as possible. That was job number one – I didn't want to get into the business of redrawing the character, I was just amplifying to different extremes, trying to make every character the same as they were in the original novels, 38 KATHARINA PINK but that much bigger, and amplify what Austen did in the original novel. (qtd. in Lange 2012, n. pag.) Accordingly, in Pride and Prejudice and Zombies, the typical verbal sparring between Darcy and Elizabeth is replaced by actual physical combat: first, against one another, and then in a joint effort against the undead. During these literally violent encounters they realise – just like in the original 'war of words' – that they are equally matched (Nelson 2013, 345). In contrast to Austen, however, Grahame-Smith grants Elizabeth an effective choice between marriage and a professional career as a zombie slayer. This, of course, adds to the romantic aspect of the happy ending – Lizzie freely choosing love over economic independence – and basically ameliorates what in the original sits uncomfortably with the modern reader: the fact that proud Lizzie Bennet, too, is dependent on finding a rich husband like Darcy who might easily exploit the advantage he has over her in terms of gender and wealth. In the not quite as successful copycat mash-up Jane Slayre (2010) by Sherri Browning Erwin, the fate and character of Jane Eyre have undergone similar modifications. Here, too, about 85 percent of the original text has been preserved. The additions, as the title suggests, cast Jane in a family tradition of slayers. This vocation is revealed to her by her dead uncle, who appears when she is locked in the infamous Red Room as a child. From this point on, the book evolves into an Entwicklungsroman that aims at the perfection of Jane as a slayer of supernatural creatures. With the help of teachers such as Miss Temple, who trains her in wielding wooden stakes and daggers, and zealous St. John Rivers, who further instructs her in developing and using weapons like rapid fire crossbows, she eventually becomes the mistress of a girls' school that trains its pupils in combating vampires. Just like in Brontë's book, Jane's escape from Thornfield Hall and from her beloved master Rochester results in her professional and financial independence, albeit with a monstrous twist. The heroine's unusual and emancipated choice to marry the maimed and discredited Rochester in the end, even though she has by then become a woman of family and means, echoes the original, in which a reversal of the contemporary power relations between husband and wife led to much debate in Charlotte Brontë's day. In this respect, the mash-up enhances what is already there. What is of greater interest, however, is how Browning Erwin quite fittingly turns diverse characters into monsters to be slain by Jane – all of them individuals that are of rather monstrous character in the first place. Holier-than-thou and sadist Mr. Brocklehurst of Lowood School becomes Mr. Bokorhurst, a bokor, that is, a voodoo priest from the West Indies capable of turning his students into zombies if they succumb to the malnourishment, exposure and inhumane drills of his charity school. As subdued undead, they cannot debunk him or his institution and he can sell them as housemaids to genteel acquaintances. Infamous Bertha, in turn, is cast as a werewolf who, as a parting gift before she dies, infects Mr. Rochester with her lycanthropy so that, in the end, he is not only symbolically punished with the biblical blindness and 'handlessness' of an adulterer but has to be cured by Jane of this new supernatural affliction. In the original, Rochester is similarly reduced to a beastly level, described as brooding in Ferndean manor like "some wronged and fettered wild-beast or bird, dangerous to approach in his sullen woe" (Brontë 2000, 431) that is to be tamed by Jane's love and care. Modern-day Jane Slayre likewise has to tame her monstrous groom, not only through her love but also by means of a counter potion against lycantrophy. In order to MONSTERS IN THE DRAWING ROOM 39 administer it safely she must bury him alive as a restraining precaution for his fitful transformation process – a transformation process which ultimately changes the famous sentence "Reader, I married him" into "Reader, I buried him" (Browning Erwin 2010, 386). This strikes the reader as a rather violent happy ending, yet fittingly so, for in the original Jane and Rochester's love relationship, just like that between Elizabeth and Darcy, is not one of harmonious unity, but more a form of romantic warfare, which thus finds its apt monstrous portrayal. What can be observed in these two cases is that the uncommonly strong-minded heroines of the originals are turned into strikingly courageous, self-reliant women, i.e. into successful monster slayers. Their antagonists – such as Jane Eyre's cruel relations, the Reeds – often figure as vampires: cruel, cold-blooded monsters that live off the blood of the warm-hearted around them. But what about mash-ups in which the hero of the story suddenly appears as a supernatural, monstrous creature, such as, for example, werewolf Pip in Grave Expectations (2011) by Sherri Browning Erwin? In some respects markedly different from the aforementioned mash-ups, this particular adaptation has not yet received much attention, which is why I want to dedicate the remainder of my paper to a closer inspection of this retelling of Dickens's classic. Grave Expectations, too, keeps most of the story intact, merely recasting its characters as werewolves, vampires, and vampire slayers. Aside from these changes with their respective additions and digressions, much of the original text is preserved, albeit abridged and stylistically modernised. Yet again, the supernatural refashioning of the characters makes their initially subtle relationships and true identities more blatant: Miss Havisham is, of course, a vampire, matching her original description as a corpselike bride forever suspended in a timeless darkness. In this version, her groom not only stands her up but also drinks her blood, turns her into a vampire and then casts her aside. Mistreated thus by a vampire she once loved, she raises her ward Estella to be a slayer of supernatural creatures. Estella is to function as the instrument of Miss Havisham's revenge on the abnormal race that has ruined her life. In the original text, Pip appears predestined to have his heart broken by Estella, yet as a werewolf he now faces the actual danger of having it stabbed through with a wooden stake wielded by her hand. So once again, we have a female protagonist cast as an independent and fierce woman. And once again, the monstrous recasting of the main characters corresponds metaphorically to their subtle psychological constellations in the original plot. Casting Pip as a supernatural creature, however, seems an interesting choice which would not be necessary if the text merely followed the typical agenda of turning the female protagonists into self-reliant heroines or of revealing the spiritual abysses of human nature and the monstrous social inequalities of nineteenth-century England. The choice of werewolf is an especially apt one as it indicates the potential of negative transformation that marks the original figure of Pip, who at first glance seems everything but wolf-like. Nevertheless, there is more predator in Pip the character than Pip the narrator concedes. As Julian Moynahan observes in his essay "The Hero's Guilt: The Case of Great Expectations", the reader does not realise until late "that he must see Pip in a much harsher moral perspective than Pip ever saw" (1960, 60) – or presented – himself. Despite the confessionary, self-critical mode of his tale, Pip's narration is inherently unreliable, eventually forcing the reader to read between the lines, arriving at a quite different, more complex image of the book's narrating protagonist. 40 KATHARINA PINK Indeed, as many critics have observed, there seems to be a suppressed, even monstrous side to the ostensibly docile hero that corresponds to the nature of a werewolf who might be tame in his human form but regularly transforms into a beast that acts on his frequently stifled aggressions. First of all, Pip is obviously very ambitious when he repudiates his background and former connections in order to fulfil his genteel aspirations. He is driven by a desire for love but also for power, which makes him rather ruthless at times and puts him in conflict with all those opposing his goals. Even though he never directly or violently rises against them, they all meet a telling, cruel fate for hurting, humiliating, or thwarting him at some point along the way – as if they were subject to some higher poetic justice administered by the master of the narrative who is, incidentally, Pip himself. For example, his cruel sister, Mrs. Joe, beats and bullies Pip until she is bludgeoned into harmlessness and ultimately death by an initially unknown perpetrator. Pumblechook, in turn, spreads petty lies about Pip for years until he is mugged in his house by a gang of robbers who tie him up and stuff his mouth with flowers – a rather odd deed for common brigands that would, in fact, represent the ideal vengeance for the slandered Pip. Estella, who has repeatedly and cruelly disdained his affections, eventually has her pride broken by a violent husband (Moynahan 1960, 74). It is not Pip who deals these blows to his adversaries. Nonetheless, these symbolic misfortunes of his former tormentors seem to be brought on through him, through his unconscious aggressions and desires for revenge. Accordingly, the actual perpetrators – Estella's husband Drummle as well as Orlick, Joe's villainous journeyman who turns out to have been behind the assaults of both Mrs. Joe and Pumblechook – function more as instruments of retribution for narrator Pip than three-dimensional characters with motives of their own. As Moynahan argues, they merely "enact an aggressive potential that the novel defines, through patterns of analogy and linked resemblances, as belonging in the end to Pip and to his unconsciously ambitious hopes" (ibid.). This reading is corroborated by the fact that, after fulfilling their punitive roles, Orlick and Drummle unceremoniously vanish from the narrative. When his greatest malefactor, Miss Havisham, combusts into flames, however, there is no perpetrator about. And yet, the violent event is an accident which Pip on two occasions has foreseen and almost summoned in his strange visions of her hanging by the neck from the beams of the brewery. These two visions figure awkwardly in the narrative and fulfil no obvious function in terms of plot, except for betraying his suppressed aggressions towards this fairy godmother that first bestowed gifts onto him, but then turned out to be an evil, heartless witch who broke his heart for sport. As a matter of fact, he has one of these murderous fantasies just minutes before her actual accident and right after she has confessed her transgressions against him. As though he had the evil eye, or though there were truth in the cliché 'if looks could kill', after this vision in the brewery, Pip moves to the door of her room, where he gives her one long last stare while she is suddenly consumed by fire. These subtle causalities and connections of events as well as their obviously subjective depiction make Pip an ambivalent character and equivocal narrator, a circumstance which has been discussed in secondary sources concerned with the original text (cf. e.g. Moynahan 1960; Ron 1977; Morris 1987; Galbraith 1994) and which is now made more obvious in Browning Erwin's mash-up by assigning Pip the ambivalent role of a werewolf. Curiously enough, in the MONSTERS IN THE DRAWING ROOM 41 original, Pip's enemy Orlick repeatedly and for no apparent reason addresses him by the epithet 'wolf' and justly complains that Pip has cost him his place, come between him and Biddy, tried to drive him out of the country, and thus has been a perpetual obstacle in the path of his ambitions. Above all, he accuses Pip of being responsible for Mrs. Joe's death, which in fact he, Orlick, has brought about: "Wolf!" said he, folding his arms again, "Old Orlick's a-going to tell you somethink. It was you as did for your shrew sister." […] "It was you, villain," said I. "I tell you it was your doing – I tell you it was done through you," he retorted, catching up the gun, and making a blow with the stock at the vacant air between us. "I come upon her from behind, as I come upon you to-night. I giv' it her! I left her for dead, and if there had been a limekiln as nigh her as there is now nigh you, she shouldn't have come to life again. But it warn't Old Orlick as did it; it was you. You was favoured, and he was bullied and beat. Old Orlick bullied and beat, eh? Now you pays for it. You done it; now you pays for it." (Dickens 1999, 317) That the innocent is made the accused and the guilty turned into the victim seems an absurd reversal of roles. However, Pip himself had initially wondered whether he had had anything to do with her assault when he finds out that he, together with Orlick, was one of the suspects for this crime: […] I was first disposed to believe that I must have had some hand in the attack upon my sister, or at all events that as her near relation, popularly known to be under obligations to her, I was a more legitimate object of suspicion than anyone else. But when, in the clearer light of next morning, I began to reconsider the matter and to hear it discussed around me on all sides, I took another view of the case, which was more reasonable. (ibid., 96) This curious acknowledgement of the legitimacy in suspecting him and his primacy over Orlick as a suspect is as odd as it is paradigmatic for Pip. Throughout the story, he seems to carry a heavy burden of guilt which is never really explained or substantiated. As such, it matches the notion of him having a darker side of which he has no conscious knowledge or recognition. This ever-present apprehension ties in with another elusive yet well-known aspect of the novel's structure, namely the analogy between the hero and the novel's principal villain, according to which one could read Orlick as Pip's doppelgänger or evil twin. Indeed, from the beginning, there are peculiar parallels between the developments of these two seemingly contrasting figures whose paths cross again and again. First, they work side by side at the forge, then at Miss Havisham's and, later on, for the antagonistic ex-convicts Magwitch and Compeyson. Both are suspected for the same crime and both pine for a girl they cannot have. Thus, Orlick seems to not only follow Pip's footsteps like a shadow, but ultimately embodies a parody of the latter's upward progress. Whereas Pip rises to wealth tainted by crime, Orlick falls into crime while striving for wealth. He is Pip's "darkened mirror-image" (Moynahan 1960, 67), the monstrous incarnation of the lower impulses the hero denies and keeps in check. As such, he is comparable to Bertha in Jane Eyre. What can ultimately be observed in Dickens's inconspicuous classic is therefore a subtle doppelgänger situation where the villain functions as a kind of alter ego of the hero – and what creature would be more suitable to illustrate this divided self of the protagonist than a werewolf? To conclude, many of the recent monster mash-ups are not as extravagant and heterogeneous as they might seem at first glance. They do not just randomly mash elements 42 KATHARINA PINK of splatter and monster fiction into a canonical classic for the sake of mere gimmickry. Be it zombies breaking into Austen's upper-class drawing room, highlighting the lifeless artificiality of its protocol and cold conventions, or Great Expectations' Pip in the guise of a werewolf, drawing attention to the dark side of this "tender-minded yet monstrously ambitious young hero" (ibid.), in some cases, these unlikely additions and modifications bring to light sinister aspects of the original that have always been there, albeit under the surface. Not least, some of the sourcetexts themselves present an uncomfortable mix of the domestic realism of Regency or Victorian novels and the thrills of the gothic tradition, especially the novels of the Brontës, but, to a certain degree, Austen's novels as well. They form part of what has been called the 'female gothic', a literary current concerned with women's confinement within the domestic sphere and their unjust and often cruel subjugation by marriage and property laws of patriarchal provenance. There is no need, novels like Jane Eyre or Wuthering Heights seem to imply, to outsource certain horrors of oppression and powerlessness to a remote past or remote castles and monasteries on the continent as the gothic tradition tends to do. Certain spiritual abysses and human cruelties can be found right here in the contemporary, civilised world of the everyday. Consequently, they reactivate gothic topoi and stock characters within realist settings, if in a subdued fashion. Their modern-day mash-ups seem to bring this muted undercurrent back to the surface – in the most flashy and provocative way possible since they also aim at humorous anti-establishment entertainment by deliberately including lowbrow elements of the penny dreadful and even the splatter tradition. A similar observation can be made for the adaptation of Great Expectations. The characters Dickens clads in his trademark hyperbole and caricature are given suitable monstrous shapes in Browning Ewing's mash-up. However, as I hope I could show, Grave Expectations does more than that. It manages to make visible subtleties in characters and their constellation which require a sensitive close reading of Dickens's text. Nonetheless, it was neither the objective, nor is it the intended result of this paper to forcefully superimpose a critically informed trajectory onto all these pop culture smash hits. While I do hold that in the case of Browning Erwin's mash-ups Jane Slayre and Grave Expectations, there is a profound echo of some of the jarring monstrous undertones within the originals; Sarah Gray's Wuthering Bites (2010) seems a rather superficial epigone of other successful monster mash-ups as well as the Twilight series. This 'vampirised' retelling of Emily Brontë's classic merely turns main characters into supernatural creatures without any noteworthy enhancement or interpretation of the original plot. Rather, and as the book's cover design makes evident with its strong echoes of the Twilight covers, it is clearly a marketing ploy. Granted, Gray fittingly converts Heathcliff, who in the original is described as a highly ambivalent character, forever oscillating between noble emotions and fiendish brutality, into an almost schizophrenic halfbreed: half vampire, half gypsy, with the latter having a natural calling for vampire slaying. Yet the inner conflict that could potentially arise from this divided self – being half slayer, half vampire – which, in turn, would echo the ambivalence of the original Heathcliff, is not explored at all. Instead, his supernatural, schizophrenic refashioning functions as an odd prop that seems to be introduced merely for the sake of featuring a vampire in a chaste love story – just as it is the case in the Twilight series. The interpretative potential of the monstrous nature of Heathcliff, Catherine, and their destruc- MONSTERS IN THE DRAWING ROOM 43 tive love relationship is not explored at all. As a result, the vampires populating the book do little more than emphasise the gloomy, sinister atmosphere that pervades the moors around Wuthering Heights in the first place. Certainly not all of the recent monster mash-ups embark on a thoughtful dialogue with their original sourcetext or represent a valuable addition to the discourses surrounding it. But neither are they all just mindless desecrations of revered classics. References Primary Sources Brontë, Charlotte (2000 [1847]): Jane Eyre. Ed. Margaret Smith. Oxford: Oxford UP Brothers Grimm (2005; dir. Terry Gilliam) Browning Erwin, Sherri; Charlotte Brontë (2010): Jane Slayre. London: Simon & Schuster -----; Charles Dickens (2011): Grave Expectations. New York: Gallery Carter, Angela (1979): The Bloody Chamber and Other Stories. London: Vintage Coover, Robert (1991): Pinocchio in Venice. New York: Grove ----- (1996): Briar Rose. New York: Grove ----- (2005): A Child Again. San Francisco: McSweeney's Dickens, Charles (1999 [1861]): Great Expectations. Ed. Edgar Rosenberg. New York/London: Norton Grahame-Smith, Seth; Jane Austen (2009): Pride and Prejudice and Zombies. Philadelphia: Quirk Gray, Sarah; Emily Brontë (2010): Wuthering Bites. New York: Kensington Hockensmith, Steve (2010): Pride and Prejudice and Zombies: Dawn of the Dreadfuls. Philadelphia: Quirk ----- (2011): Pride and Prejudice and Zombies: Dreadfully Ever After. Philadelphia: Quirk Maleficent (2014; dir. Robert Stromberg) Snow White and the Huntsman (2012; dir. Robert Sanders) Secondary Sources Galbraith, Mary (1994): "Pip as 'Infant Tongue' and as Adult Narrator in Chapter One of Great Expectations," in: Goodenough, Elizabeth (ed.): Infant Tongues ¨The Voice of the Child in Literature, Detroit: Wayne State UP, 123-141 Galperin, William H. (2003): The Historical Jane Austen. Philadelphia: U of Pennsylvania P Jenkins, Henry (1992): Textual Poachers: Television Fans and Participatory Culture. London/New York: Routledge Johnson, Claudia (1990): Jane Austen: Women, Politics, and the Novel. Chicago: U of Chicago P Lange, Maggie (2012): "Modern Gothic Master Seth Grahame-Smith Talks 'Abraham Lincoln: Vampire Hunter,' 'Pride and Prejudice and Zombies,' 'Dark Shadows'," Indie Wire, 12 June 2012, n. pag., <http://www.indiewire.com/2012/06/interview-modern-gothic-master-seth-grahame-smith-talksabraham-lincoln-vampire-hunter-pride-and-prejudice-and-zombies-dark-shadows-181213/> [last accessed 15 December 2016] Moretti, Franco (2005): Signs Taken for Wonders: Essays in the Sociology of Literary Forms. New York: Verso Morris, Christopher (1987): "The Bad Faith in Pip's Bad Faith: Deconstructing Great Expectations," in: Bloom, Harold (ed.): Bloom's Modern Critical Interpretations: Great Expectations, New York: Chelsea House, 197-208 Moynahan, Julian (1960): "The Hero's Guilt: The Case of Great Expectations," Essays in Criticism 10, 60-79 Nelson, Camilla (2013): "Jane Austen … Now with Ultraviolent Zombie Mayhem," Adaptation 6.3, 338-354 44 KATHARINA PINK Ron, Moshe (1977): "Autobiographical Narration and Formal Closure in Great Expectations," Hebrew University Studies in Literature 5, 37-66. Rosen, Christine (2009): "Doing a Reverse Bowdler – The Success of a Literary 'Mashup' and What It Says about Us," Commentary (December 2009), 75-76 Sanders, Julie (2006): Adaptation and Appropriation, London/New York: Routledge Schuessler, Jennifer (2009a): "I was a Regency Zombie," The New York Times, 21 February 2009, n. pag., <http://www.nytimes.com/2009/02/22/weekinreview/22schuessler.html> [last accessed 15 December 2016] ----- (2009b): "Undead-Austen Mash-Ups," The New York Times, 13 December 2009, n. pag., <http://query.nytimes.com/gst/fullpage.html?res=9E05E3DC1E39F930A25751C1A96F9C8B63> [last accessed 15 December 2016] Sparrow, Jeff (2010): "Dawn of the Dreadfuls," The Age, 19 April 2010, n. pag., <http://www. theage.com.au/entertainment/books/dawn-of-the-dreadfuls-20100419-so97.html> [last accessed 13 July 2017] CHRISTIAN LENZ (DORTMUND) Toying with Monsters: Mash-ups, Remixes, and Mattel's Monster High The toy industry is one of the most valuable commercial branches worldwide and global toy sales continue to grow each year. In 2015, the British toy market was valued at £3.2 billion, making it the largest in Europe, and the American toy market was recently able to garner about $26 billion, with dolls among the top three toy categories (cf. NPD group, n. d.; Toy Industry Association 2017, n. pag.). The most recognised name in the doll industry is that of Barbie, manufactured by Mattel. Since the late 1950s, this product can be found in almost all toy shops around the world, despite a steady decline in sales for more than three years and only a very recent increase in revenues (Ziobro 2016, n. pag.). Of course, Barbie is not the only fashion doll line trying to win the favour of consumers: over the years, many other franchises have tried to lure children and their parents to buy their products, mostly by tapping into the zeitgeist of the dominant youth culture. One of the most recent competitors of Barbie's is another Mattel product: Monster High. As of 2011, Mattel's Monster High branch is the "No 3 fashion doll line behind Barbie and Disney Princess" (Schmidt 2011, n. pag.). In order to make the Monster High dolls more appealing, a whole universe has been created for and around them, which, according to financial analyst Robert Carroll, has been devised by Mattel "to demonstrate that it, too, has the ability to create a franchise that can be become culturally relevant among teen and tween girls" (qtd. in Tse 2010, n. pag.). This universe revolves around Monster High, a high school where children of famous monsters, ghouls, and scary creatures spend their days and most of their leisure time with their peers as well as experience a variety of adventures. In the centre of the franchise is a group of female monsters who refer to themselves as 'ghoulfriends'. The newest addition to the school and the 'ghoulfriends' is Frankie Stein, a 16-day-old girl who, just like the audience, is introduced to the system and student body of Monster High ("Monster High: New Ghoul at School"). The portrayal of Frankie alludes to the popular depiction of Frankenstein's monster with the bolts in the neck, and, of course, Frankie's name indicates her link to Mary Shelley's famous novel Frankenstein. However, the issue of Frankie's parentage is not as simple as it appears. Using her heritage as a starting point, this essay investigates Monster High and especially the character of Frankie Stein with regard to their mash-up potential. I claim that Mattel's fashion doll franchise is the perfect case study for the phenomenon of mash-ups as it showcases how one text can oscillate between being a mash-up and refusing to be one. As a mash-up, Monster High thus "exists as a single text with multiple meanings" (Booth 2012, 1.3). In fact, the franchise and Frankie, as a representative of the fashion doll line, are mash-ups that in themselves resemble a Frankensteinian monster: they are amalgamations of different parts, taken liberally from a variety of sources that are 46 CHRISTIAN LENZ re-combined to create new products which closely resemble, but never entirely become, something already known. Although a defining feature of contemporary culture, mash-ups are not easy to define. As Florian Daniel and Maristella Matera make clear, "when it comes to concrete discussions of the topic, it is not uncommon to discover at some point that the involved parties in the discussion actually have very different interpretations of what mashups are and what they are not" (2004, 1). Moreover, mash-ups can be found in a variety of contexts, such as music, various forms of art, programming or fashion, each with their individual ideas and notions. Considering many different definitions, one is left with the concept that a mash-up is defined as a text which "involves content from a variety of sources mashed together to produce a brand new dataset – one that is richer than any of the original sources on their own" (Wilkinson 2007, 4; emphasis added). First, mash-ups must be a composition of at least two heterogeneous elements from different sources (Wilke 2015, 13) and, second, the result must have added value (Daniel / Matera 2004, 2). Unlike mash-ups, remixes are a postmodern form of art whose "content […] has been recycled, changed, adjusted, and solicited from other artists" (Booth 2012, 1.1). Wilkinson observes that "[t]here is typically no significant modification to the content itself – only the mode of presentation" (2007, 4). According to him, a remix does not have a variety of sources; in fact, it tends to have only one source which now is presented in a different way. Like a mash-up, a remix variates and transforms its original source but the source must remain a distinguishable reference that can be recognised throughout (Wilke 2015, 14). Here one can detect a reason why the terms 'mashup' and 'remix' cannot be used interchangeably: the second defining trait of mash-ups, the added value, is dependent on the viewers' or listeners' perception, for only the initiated can understand and evaluate the components that have been used to create the new text. Should one not be able to deduce all the various sources that have been used to create the new text or, just as importantly, be invited by the text to refrain from doing so, one is more likely to consider the text merely a remix – but not a mash-up. This essay consists of four parts, dealing, firstly, with the character Frankie Stein and her connection to Mary Shelley's novel Frankenstein as well as James Whale's movie of the same title. The second section is dedicated to the construction of the dolls within the larger framework of the three franchises: Monster High, Barbie, and Disney Princess. In the third part, the actual purchasable products are under scrutiny and the fourth and last part is concerned with the ideology underlying Monster High. Each part explores Mattel's usage of mash-ups or remixes as integral to the project of creating the Monster High franchise. Each of these steps shows that the toy company uses mashups and remixes to further their own agenda and to either rope customers in or prevent them from going against prescribed ways to engage with its products. 1. Frankie's Body Monster High is not only the school Frankie and her 'ghoulfriends' attend, it is also the name for the entire franchise. This means the dolls are only one part of the consumer experience, an experience which is comprised of multiple products that are either directly related to the dolls (e.g. clothes, movies) or only peripherally connected (e.g. karaoke machines, mobile phones). To repeatedly attract consumers to the dolls and their products, Mattel creates shorter clips and feature-length movies. Especially these TOYING WITH MONSTERS 47 clips, which can be watched both on YouTube and on the franchise's own internet homepage (Monster High homepage 2017), help to give potential buyers an idea of what kind of personality the various characters have. In a clip dedicated solely to Frankie's character, she talks about her life and addresses the audience directly ("Meet Frankie Stein"). Not only is this clip emulating the highly successful method of vlogging, it also functions to simulate closeness between the fictitious character Frankie Stein and her human audience. What is most interesting in this short clip is how she introduces herself: "I'm Frankie Stein, daughter of Frankenstein" (ibid.). Frankie's confession as to her direct parentage is, however, not as unproblematic as it might initially appear. Taking her utterance literarily, she must mean Victor Frankenstein, the natural philosophy aficionado and student of chemistry (Shelley 2000, 55): the same man who manages to bring a creature to life, but who also feels after the 'birth' of the Creature that "the beauty of the dream [has] vanished, and breathless horror and disgust [have filled his] heart" (ibid., 60-61). He immediately abandons his laboratory, and when the Creature eventually visits Victor after acquiring language as well as a hatred for mankind, it demands a female mate with whom it can withdraw from humankind. Although Victor composes a female companion, he never actually animates it. The rest of the novel is a duel between creator and creation, which finds its end with Victor's demise at the North Pole after he has told his tale to Robert Walton, the actual narrator in Shelley's novel. These developments pose a problem for Monster High: with Victor Frankenstein dying before he is able to re-marry and start a family and because he refused to animate a female companion for his creature, there is no direct logical explanation how Victor could be Frankie's father. Moreover, if Frankie were Victor's daughter, there would be a direct connection, which would rule out any form of mash-up or remix. However, as the series is not ostensibly directed at English literature connoisseurs, it is more likely that Frankie means the culturally acknowledged Frankenstein to be her father: the Creature itself, which she indeed confirms in the TV special Freaky Fusion from 2014. It is a common misconception to take the title of Shelley's novel or, even more so, of its movie adaptations to signify the Creature, not the creator, as they tend to focus on the former, not the latter. Furthermore, James Whale's 1931 movie adaptation has become so iconic that his version of the Creature, now turned monster (with its pale green skin and bolts at the neck) is instantly recognisable to audiences, even if they have not seen the movie. Frankie has pale green skin and she has the bolts and the rivets that hold her body parts together, "index[ing her] monster parentage through distinguishing features" (Wohlwend 2016, 116). Visually, she is inscribed into the Whalean tradition. At the same time, however, if Mattel wants to market Frankie Stein fashion dolls to a female teenage audience (Tse 2010), it is clear that she cannot be a murderous creature capable only of grunting. Therefore, the company has allowed only a few, yet distinctive markers of the Whalean figure to be used. That neck bolts and a few stitches and rivets suffice, along with her name, to establish an immediate connection is a testament to the postmodern cultural environment in which many contexts are shorthanded and thus easily understandable for mass audiences. Yet, Frankie's outer appearance is not only inspired by Karloff's depiction of the monster. The colour scheme of her hair alludes to another monster: the titular Bride of Frankenstein, Whale's 1935 sequel to his success. This establishes a quasi-connection 48 CHRISTIAN LENZ for those who only know the images but not the source: for an unknowing audience, it is easy to imagine the two monsters as 'involved', as the female creature is even called a "bride", and, apart from her moniker, floating white dress and iconic hairdo, has little identity. Interestingly enough, the movie's title, Bride of Frankenstein, propagates the incorrect notion that the groom must be the titular Frankenstein, which is the Creature. As Mattel takes easily recognisable features from both monstrous sources to compose Frankie's visual appearance, it tacitly invites consumers to acknowledge the two monsters as her parents without directly showing them. The very absence of Frankie's parents paradoxically helps to make her parentage more believable. The actual target group of the Monster High franchise, teenage girls, is rather unlikely to have ever watched the movie. Thus, they are only able to connect Frankie's look to images such as the iconic Boris Karloff photo. Adults, on the other hand, might have seen the Whale movies and recognise this intermedial echo. Yet, while Shelley's novel is now in the public domain and can be adapted without paying any royalties or obeying any copyrights, Universal Studios, which produced Whale's movies, holds the copyright to 'their' version of Frankenstein's monster. Mattel circumvents this problem by only using the aforementioned iconic markers, ensuring recognition. While Mattel is safe from any lawsuit from Universal Studies, it has, incidentally, copyrighted its own creation. Because both of Frankie's iconic 'parents' stem from the same textual basis, i.e. James Whale's oeuvre, this suggests that Frankie represents a remix of his monsters. Further intermedial references, however, make this issue more complicated. Whale himself took his ideas from Shelley's novel, which means his Frankenstein movies are already a remix of the original material. Although Whale turned a written text into a visual text, his adaptation is dependent on its closeness to the source material, which is one of the major arguments for a remix. When Mattel now models Frankie Stein on Whale's creatures one must not forget Shelley's influence on the filmmaker. What has happened here works like a Chinese whisper: instead of returning to the actual source material, one only goes back to the last incarnation that has gathered traction and, thus, "the sources of origin may still be identifiable yet not perceived as the original version" (Sonvilla-Weiss 2010, 9). This sounds conspicuously like Barthes's claim on the death of the author: "[a]s soon as a fact is […] finally outside of any function other than that of the very practice of the symbol itself, this disconnection occurs, the voice loses its origin, the author enters into [their] own death" (1977, 142). While many people would identify a connection between the title Frankenstein and Mary Shelley, the image of the monster is intrinsically connected to Whale's movie adaptation, with many people probably not even being aware of the director's name. Frankenstein's monster has been recycled in many cultural products and it is exactly the practice of not going further back than to the last important incarnation that proves Frankie Stein is actually the remix of a remix, which loosens the ties to her origins to Shelley and Whale in the process. In this context, and due to its continuous deferral of signs, Frankie must be considered a mash-up: It is no longer a question of imitation, nor of reduplication, nor even of parody. It is rather a question of substituting signs of the real for the real itself, that is, an operation to deter every real process by its operational double, a metastable, programmatic, perfect descriptive machine which provides all the signs of the real and short-circuits all its vicissitudes. (Baudrillard 2001, 1733) TOYING WITH MONSTERS 49 Baudrillard speaks of the problem that nothing is real anymore as it has been substituted with a simulation – it looks like the real but is in fact merely a sign of the real. Frankie Stein looks like, but is not, Frankenstein's monster. Additionally, other parts of her look like different fashion dolls, namely Barbie and Disney Princess. 2. Frankie's Sisters Jean Baudrillard has argued that the object-become-sign "assumes its meaning in its differential relation to other signs" (1981, 66). Monster High, it can be claimed, is in itself empty – a stereotypically postmodern trait of popular culture (cf. Barthes 1997) – but it adopts meaning by systematically and monstrously attaching tentacles to other affiliated texts and ultimately mashing them up. The connection between Monster High and its 'sister' franchises Barbie and Disney Princess is apparent. The franchises' dolls are all "stereotypically attractive. They have exaggeratedly tall and thin bodies, copious amount of hair, never-ending legs, and facial features dominated by extremely large eyes" (Haines 2014, 128). However, when looking more closely at the fashion dolls, it becomes clear that Monster High's dolls occupy a position in-between the other two franchises, employing not only some of the visual signifiers of their sisters but also learning from the older franchises to bring together their own consumerfriendly model. Monster High is, like Disney Princess, highly vampiristic. Disney takes fairy tales, legends, and myths from all over the world and, by pressing them through their happy-go-lucky mincer, creates princesses who look the same, behave very similarly but claim to be very individual. Its competitor franchise, Monster High, has taken Disney Princess's approach even further by adapting liberally from British gothic novels (Frankenstein to Frankie Stein), Greek mythology (Medusa becomes jock Deuce Gorgon), and even original film versions such as the Creature from the Black Lagoon (Australian exchange pupil Lagoona Blue), and by fusing these sources with visual features characteristic of Barbie and Disney Princess. Even so, Monster High appears richer than its sister franchises as its result must be considered a mash-up and not a remix like Barbie and Disney Princess, for it does not stop at visual cues: apart from her obviously 'assembled' body, Frankie is also a Frankensteinian mash-up in terms of ideology. Frankie is a mash-up of desexualised Disney princesses and grown-up, adult Barbie; hers is a body of becoming. Karen E. Wohlwend states that Monster High caters to a more advanced teen audience as Frankie and her 'ghoulfriends' "are more uncovered than covered, exposing the midriffs, shoulders, or thighs of body with a model's anorexic torso and long legs" (2016, 117). Frankie is more sexualised and sexed-up than her Disney Princess 'sisters',1 who are closely connected to a sheltered and nostalgically blurred (all-American) childhood and can be considered "innocent and safe" (Haines 2014, xiv). It is conspicuous that Frankie has the iconic body parts of Frankenstein's monster, but walks in high heels and her Bride of Frankenstein-inspired hair has been updated and styled in a twentyfirst-century fashion. Moreover, Frankie is dressed in a school uniform with frill or lace, puffy sleeves as well as a studded belt matching her hair style and colouring, therefore remixing the elements the doll's designers have already taken from Whale's 1 Coincidentally, Monster High has spawned Ever After High, thus intruding into Disney Princess territory even more by fusing the ideas and methods of Monster High with popular fairy tales. 50 CHRISTIAN LENZ version of Frankenstein's Creature. Additionally, in Frankie's outfit, Japanese anime culture is appropriated, which can be seen in her school uniform. Instead of taking its rather chaste British version, Frankie wears short miniskirts that attest to her sexual status as a teenage girl. These sexed-up school uniforms have been made known to consumers via Japanese manga products such as Sailor Moon (1991-1997) or Attack No. 1 (1968-1970). It could even be argued that the sexed-up miniskirt school uniform has lost its original function and can be used in any mash-up to signify naughtiness in a scholastic context. Compared to Barbie, Frankie and her 'ghoulfriends' are somewhat beyond and before the iconic doll. 'Before' in terms of occupation, as Barbie is often a doctor or film star, whereas Monster High-schoolers are still attending the titular institution. 'Beyond' in so far as, despite their scholastic status, they are largely depicted at extra-curricular activities such as holidays, going on dates or attending rock concerts. Barbie might go to rock concerts but she is the major attraction and she is in a steady, albeit chaste, relationship with Ken, whereas romantic entanglements are a key component of Monster High narratives. One possible reason for this could be the fact that Barbie represents a woman with distinctly adult features, whereas "the Monster High dolls portray girls" (Wiseman 2013, 301). One could argue that these three doll franchises engage in a game of simulation and dissimulation. According to Baudrillard, "[t]o dissimulate is to feign not to have what one has", whereas to simulate is to "feign to have what one hasn't" (2001, 1733). A simulation is the term Baudrillard attaches to signs which "can literally show nonexisting things as if they really existed" (Kim 1996, 16). A dissimulation is slightly more complicated. Kyong Liong Kim observes that a dissimulation can "operate in two ways: first, feigning to represent what is and second, feigning to represent what is not" (ibid.). Whereas the first mode is in accordance with the initial definition, the second leads to a simulation as it emulates presence when there is none. The important difference is the effect on the reality principle: "Dissimulation masks reality yet differentiates 'true' and 'false' and simulation keeps the dichotomous true/false and real/imaginary indistinct" (Ratnaker 2016, 53; original emphasis). A simulation blurs the boundaries of a true or real reality and that of a false or imaginary 'reality', which ultimately threatens the reality principle, if not entirely abolishing it. A dissimulation, on the other hand, "is a fake flatly articulating its fabrication or being a lie such that the reality principle is not at stake" (Kim 1996, 16; emphasis added). But what is "perhaps at stake has always been the murderous capacity of images" (Baudrillard 2001, 1735), for Monster High’s ruthless capriciousness with source texts as well as contexts has already been demonstrated in its approach to the construction of the character Frankie Stein. Adding to that now, an application of the principles of simulation and dissimulation to Barbie, Disney Princess, and Monster High helps to establish the difference between remix and mash-up practices that characterise these franchises. Barbie is a classic example of a simulation that oscillates between a reflection of a basic reality and a perversion of a basic reality (Baudrillard 2001, 1736). She presents a possible reality, for example, when she is riding her horse or when she is going on holiday, but the perfection and her success in everything she attempts pervert the reality principle. Should Barbie ride a horse she is sure to win the blue ribbon in any contest in which she participates. A similar idea can be found in the simulation of Disney TOYING WITH MONSTERS 51 Princess. Here, a basic, recognisable reality has to be taken for granted, but this one allows for fantasy or magic. This means that, for example, gravity may be an accepted principle, but magic spells or carpets are allowed to suspend the laws of physics. It is a simulation that "blurs the boundaries between reality and representation" (Lane 2000, 86). In terms of perfection, the magic principle readily suggests extraordinariness and it is conspicuous that all heroes are brilliantly proficient and all heroines sweet and kind for which the main protagonists must be rewarded with a happy ending. Both Barbie and Disney Princess have taken and remixed existing sources: in the case of the former, the known life worlds of Western women and, in the case of the latter, wellknown fairy tales. But the original material will always be detectable, irrespective of the grade of its distortion. Referring to the example of Barbie riding her horse once more, Barbie is the original starting point, and now, with a horse and appropriate apparel, she becomes a dressage rider. Taking this example one step further, one could say that the remix of Barbie as dressage rider is a simulation because Barbie's adaptability to any imaginable context – in this case dressage riding – suggests that she is going to excel in all the hobbies she takes up. The reality of years of training is eradicated as Mattel sells dressage rider Barbie with the matching blue ribbon, which clearly indicates the best ranking. A similar argument can be made about Disney Princess, whose every doll comes with an assurance of the 'happily ever after', which could be considered the height of the blurring of the real and the imaginary. Monster High, on the other hand, is a case of dissimulation because reality principles are intact in this fantasy world. The 'fantastic' or 'monstrous' characters like Frankie Stein set the tone here and the tie-ins make it clear that Monster High is not one's average scholastic institution. However, the activities the characters engage in – first and foremost actually going to a school – anchor the franchise in a reality that the potential consumers recognise and can relate to. Therefore, there is a clear distinction between 'true' and 'false' for the Monster High's teenage target audience since none of its members is likely to truly believe in monsters, but they are very much aware of the daily activity of attending school. Baudrillard speaks of the masking of a reality as a defining trait of the dissimulation: the second phase of the simulacrum (2001, 1736). Monster High combines reality principles with fantasy here and whilst these principles are definitely mashed-up, one is able to identify its individual components. In contrast, Barbie and Disney Princess both obfuscate important parts of the narratives their dolls engage in, such as the effort it takes to win a blue ribbon or to maintain the fantasy of a 'happily ever after'. In the Monster High universe, the figures are not like aspirationinducing Barbie with her "You can have this, too" perfection, nor does every story line lead to the happy ending fantasies of magical princesses. Monster High's many sources, both real and fantastic, ensure that the resulting mash-up becomes undeniably more bound to the reality principles of the twenty-first-century world. Incidentally, the two sister franchises become part of the sources from which Monster High constructs its world: the reality of Barbie and the fantasy of Disney Princess. 3. Mattel's Reluctance But it is not only the visual aspects or the themes of Monster High's world that constitute the mash-up of its two sister franchises. Monster High has also learned from and copied Barbie's and Disney Princess's multimedia attempts to extract money from 52 CHRISTIAN LENZ teenagers. Barbie was invented in the 1950s, and was itself modelled on a German doll, and her first feature film was Barbie in the Nutcracker in 2001. Disney's first feature was Snow White and the Seven Dwarves in 1937, and the Disney Princess franchise was launched in 1999 (cf. Orr 2009). Additional merchandise, such as makeup or duvet covers, was then introduced bit by bit. Monster High introduced its various products with hardly any temporal lapses: within mere months one was able to buy cosmetics, doll-making sets, clothing, karaoke machines, mobile phones, and cameras (Wohlwend 2016, 117-118). However, for a franchise that is evidently built with mashed-up characters and content, Mattel's products are less 'mashable' than Monster High's general outset appears. Mattel has profited from the postmodern notion of 'anything goes' (Joosten and Vaessens 2006, 16), but just as with the copyright on their products, which is intended to stop further commercial creativity, the toy company appears to deliberately curb Monster High's mash-up potential in the public domain. Since its first entry into the market in 2010 (Tse 2010), the character of Frankie Stein has undergone various reincarnations – always tying in with a new movie, produced to market new additions to the previously established world of Monster High. In 2016, a TV special called Great Scarrier Reef was released, in which Frankie and her 'ghoulfriends' are transported to a world located under the deep blue sea. What is interesting here is that the characters are turned into mermaid versions of themselves and Frankie Stein is given a serpentine tail. Considering that the character Frankie is herself a composition of various parts, as her visual appearance affirms, she must be the perfect model to which body parts can be added or whose general outset can be changed. In previous movies or episodes of the Monster High show online, Frankie de- and reattaches her hands. Metonymically, this should suffice to convince consumers that this simple act of de- and re-attaching is also true for her other body parts. However, this is a misconception, because what is indeed not possible is to combine body parts of different dolls and thus to mash up or create one's own embodiment of Frankie Stein. Although the standard Frankie doll has detachable arms and hands, this is not enough to rightfully claim that she is adaptable. The established preconception that Frankie Stein is a mash-up is thus negated and instead of being able to detach her legs and attach a tail, one has to buy Great Scarrier Reef Frankie Stein to fully 'experience' that particular scenario or re-enact it in one's playroom. Although Monster High in its general conception is a dissimulation and therefore produces a positively connoted idea of a mash-up, the moment another potential 'producer', who is not Mattel, is involved, the products of Monster High become rigid simulations. The dolls feign adaptability and combinatory freedom but the truth is that one is allowed to be creative with the dolls in a prescribed way only. Monster High gives its consumers all the means to be creative – an interesting case in point is the "Make Your Own Monster" set – but just within the limits of Mattel's own economic advantages. As with the copyright, unintended usage of Mattel's property is not favoured and only encouraged in theory as the recurring de- and re-attaching of Frankie's hand proves. This locates the power of mash-ups solely with the initial producers, who intend to make money from the Monster High franchise. Looking at the commercial potential of Monster High more critically, one could argue that the moment Monster High is purchasable in its various forms, it changes from a dissimulation into a simulation, from a mash-up into a remix. Before it can be bought, TOYING WITH MONSTERS 53 any Monster High product is a valuable mash-up because it is created from multiple sources, but due to its inflexibility after the actual creation and packaging, it is reduced to a remix. Every Frankie Stein doll is merely a copy of the last with slight variations. In this respect, Monster High is very similar to the original Barbie franchise, which only in 2016 introduced four different body types and seven skin tones to be more inclusive and attractive to potential consumers (Pearson 2016). The doll itself stays the same throughout, only the very superficial markers, such as clothing, can be changed. This suggests that the various elements of Monster High, the dolls, the movies or the duvet covers, only signify themselves and an attachment to the general franchise. They cannot be (inter-)connected in a way that produces something new, a mash-up with added value, because they are in themselves very static. 4. Mattel's Monster (High) Two years before Great Scarrier Reef was released, Freaky Fusion (2014) was made available to the consumer public. This TV special revolves around Frankie's heritage and the fact that Victor Frankenstein is her grandfather and Frankenstein's monster and his Bride are her parents. Frankie even presents the blueprint that has been used to create her – yet the question who constructed her is never answered. It is thus clear that she is not a biological being but an artificial one, strengthening the idea of the mash-up monster. Incidentally, due to one of the film's plot devices, many of Frankie's friends are fused and two individual monsters become one hybrid. Frankie, however, is exempted, suggesting that she is already hybrid enough and that more additions would not change her general make-up. That this notion only exposes the carelessness Mattel exhibits with regard to Monster High's continuity is questioned by Frankie's metamorphosis into a mermaid in Great Scarrier Reef in 2016, testifying to Baudrillard’s notion of the murderous capacity of the image with the TV special literally killing Monster High’s previously established logical structure. The newly hybrid 'ghoulfriends' in Freaky Fusion will inevitably learn a valuable lesson before they are transformed back into their previous selves and the movie is used as an(other) opportunity to flaunt the philosophy that supposedly underlies the entire Monster High franchise: "Be Yourself. Be Unique. Be a Monster" (Wohlwend 2016, 119). But what does it mean to be a monster in this universe? Jeffrey Jerome Cohen argues that every monster is "an embodiment of a certain cultural movement" and that it is the monster that the culture which brought it forward deserves (1996, 4). The monsters in Monster High are not monstrous in the way that their predecessors were scary; we do not distrust or loath the monsters "at the same time [that] we envy [their] freedom" (ibid., 17). As I stated earlier, Monster High is a dissimulation, it only pretends not to be what it actually is: a standard children's narrative which is combined with a monstrous context. The characters in Monster High are average teenagers who have ghoulish parentage. The claim that Monster High's pupils are special when in fact the opposite is true is further strengthened when a group of genuine hybrid monsters is introduced in the movie. They have never been accepted anywhere, stating that "being a hybrid makes it hard to fit in" (Freaky Fusion). However, these hybrids have the same body types as the 'ghoulfriends' before they were turned into hybrids with the same thin legs, big heads, and glossy hair. Thus, any hybrid status presented in Freaky Fu- 54 CHRISTIAN LENZ sion is a mere remix of the already existing status quo, and even Frankie's hybrid friends will be returned to their previous state by the end of the movie. The hybrid status of the 'ghoulfriends' as well as of the genuine hybrid monsters is a form of secondary combination. From this observation two deductions can be made: first, the secondary combination is only a remix of the already existing character. The genuine hybrid characters look like the other pupils at Monster High and although they are composed of more than one monster, they are presented in the same bodily form as the other monsters. Only the hybridised 'ghoulfriends' are true secondary mash-up characters with two discernible creatures fused into one and with both characters' identities and defining traits competing within one body. But as they are returned to their original bodies in the end, Monster High makes sure to point out that they were already unique and that the hybrid form is not be embodied indefinitely. Second, if one has to be oneself and be unique, as the slogan of Monster High points out, the genuine hybrid characters are just as perfect in their uniqueness as the non-hybrid 'ghoulfriends'. However, the hybrid characters are initially presented as grotesque abominations, which were never truly accepted. The notion of the monster, which encompasses almost all of Monster High's pupils, should unify the institute's student body but fails at least in the beginning. It appears that there is a limit to combinations that the average Monster High pupil is able to accept. The hybrid characters are simply too 'mashed-up' and can thus not be as easily categorised as the other monsters. Moreover, as they are only minor characters and due to the fact that the 'ghoulfriends' are changed back to their initial forms, Monster High proposes that being a mash-up of more than one monster is not truly acceptable. The slogan that has been chosen for Monster High's franchise is thus a simulation as it feigns to espouse uniqueness in every form but it rewards the hybrid 'ghoulfriends' with their less hybrid or mashed-up form once they befriend the hybrid monsters. It appears that the lesson they have learned on their adventure is only important as a concept for others, but not as a lived philosophy for the important characters. If one applies Cohen's notion that every culture begets the monster it deserves, the open-mindedness of Monster High is only applicable as long as the status quo is always returned to; a deviation is almost impossible. Similarly, it diminishes the cultural moment these monsters originate from as shallowness is presented as a commendable personality trait. Just as Mattel prevents the mashing-up of its dolls, the TV special Freaky Fusion makes it obvious to its audience that mash-ups are only to be considered beautiful and acceptable if they have been delivered as such. In Freaky Fusion, the original hybrid monsters are agreeable, but the 'ghoulfriends' must return to their original form, which is the more acceptable beauty ideal. Mattel and Monster High inevitably rank remixes higher than mash-ups although the franchise is built upon the latter. Moreover, the notion of the monstrous, as used by the franchise, is questionable. On the one hand, the hybrid characters' appearance is very similar to that of the 'ghoulfriends' and, on the other hand, the latter look like the hybrids once they have undergone their change. The monstrous cannot be located anywhere: both fractions are prevented from being considered too different by being visually too alike. By connecting the slogan "Be Yourself. Be Unique. Be a Monster" to this TV special, it becomes apparent that this motto is an empty sign. Each part of the slogan in itself can be applied to Freaky Fusion, but together they make little sense. For when the 'ghoulfriends' were hybrids, they were TOYING WITH MONSTERS 55 truly unique as two individual creatures were fused into one. But, at the same time, they cannot be themselves anymore, the two individuals fight within each body and are inevitably released. They consider themselves freaky and horrific which, despite their background, are not positive attributes. Therefore, being a monster means being the accepted remixed version of a character, not a rejected mash-up, which is contrary to Cohen's definition of monsters as "disturbing hybrids" (ibid., 6). Monster High's concept of the monstrous is therefore not a deviant body but the accepted norm. Monster High starts out as a mash-up by taking existing characters from horror texts and combining them with successful strategies of the toy industry. Learning from Barbie and Disney Princess, Mattel was able to create a franchise that became more than the sum of its parts, a mash-up that had added value. Monster High is a dissimulation as its fantasy context is anchored in reality, much more than its sister franchises. However, this is only true on a conceptual level. As soon as Monster High enters the marketplace, either in the form of its merchandise or as filmic representations, it deliberately withdraws into being a remix. This is safer territory as Mattel exercises control over its product and ensures that consumers return to buying products instead of creating them at home. As a mash-up can always be added to in order to increase its value, it might at some point espouse ideologies that are not approved of by the company. The Monster High slogan is a case in point as it invites difference but ultimately exposes the uniqueness as adherence to the accepted status quo. Mash-ups have the potential to be different, even monstrous, but the Monster High toy franchise seems unwilling to seize this opportunity, instead Mattel only opts to toy with it. References Primary Sources Bride of Frankenstein (1935; dir. James Whale) Frankenstein (1931; dir. James Whale) "Meet Frankie Stein – Monster High," YouTube, <www.youtube.com/watch?v=u5NjUcyAAqY> [last accessed 27 December 2016] Monster High: Freaky Fusion (2014; dir. William Lau, Sylvain Blais) Monster High: Great Scarrier Reef (2016; dir. William Lau, Jun Falkenstein) Monster High Homepage (2017): MonsterHigh.com, <http://play.monsterhigh.com/en-us/index.html> [last accessed 13 February 2017] "Monster High: New Ghoul at School," YouTube, <www.youtube.com/watch?v=rJwJtKG5wjI> [last accessed 27 December 2016] Shelley, Mary (2000 [1818]): Frankenstein. Ed. Johanna M. Smith. 2nd ed. Boston, New York: Bedford/St. Martin's Secondary Sources Barthes, Roland (1977): Music – Image – Text. Trans. Stephen Heath. London: Fontana ----- (1997 [1979]): The Eiffel Tower and Other Mythologies. Trans. Richard Howard. Berkeley, Los Angeles, London: U of California P Baudrillard, Jean (1981 [1972]): For a Critique of the Political Economy of the Sign. Trans. Charles Levin. St. Louis: Telos ----- (2001): "From the precession of Simulacra," in: Leitch, Vincent B. (ed.): Norton Anthology of Theory and Criticism. New York: Norton, 1732-1741 56 CHRISTIAN LENZ Booth, Paul J. (2012): "Mashup as Temporal Amalgam: Time, Taste, and Textuality," in Coppa, Francesca; Levin Russo, Julie (eds.): Transformative Works and Cultures 9 (special issue "Fan/Remix Video"), n. pag., <http://journal.transformativeworks.org/index.php/twc/article/view/297/285> [last accessed 13 February 2017] Cohen, Jeffrey Jerome (1996): "Monster Culture (Seven Theses)," in: Cohen, Jeffrey Jerome (ed.): Monster Theory: Reading Culture. Minneapolis: U of Minnesota P, 3-25 Daniel, Florian; Matera, Maristella (2014): Mashups: Concepts, Models and Architectures. Heidelberg et al.: Springer Haines, Rebecca (2014): The Princess Problem: Guiding Our Girls through the Princess-Obsessed Years. Naperville: Sourcebooks Joosten, Jos; Vaessens, Thomas (2006): "Postmodern Poetry Meets Modernist Discourse: Contemporary Poetry in the Low Countries," in: D'haen, Theo; Vermeulen, Pieter (eds.): Cultural Identity and Postmodern Writing. Amsterdam: Rodopi, 15-53 Kim, Kyong Liong (1996): Caged in Our Own Signs: A Book About Semiotics. Westport: Ablex Publishing Lane, Richard (2000): Jean Baudrillard. London/New York: Routledge NDP Group (n.d.): "UK Toy Industry Grew by 5.9 Percent Making It the Largest Toy Market in Europe," n. pag., <https://www.npdgroup.co.uk/wps/portal/npd/uk/news/press-releases/uk-toyindustry-grew-by-59-percent-making-it-the-largest-toy-market-in-europe> [last accessed 13 February 2017] Orr, Lisa (2009): "'Difference That Is Actually Sameness Mass-Reproduced': Barbie Joins the Princess Convergence," Jeunesse: Young People, Texts, Cultures 1.1, 9-30 Pearson, Michael (2016): "Barbie's New Body: Curvy, Tall and Petite," CNN.com, 28 January 2016, n. pag., <http://edition.cnn.com/2016/01/28/living/barbie-new-body-feat> [last accessed 13 February 2017] Ratnaker, Pothapragada Sasi (2016): "What Do Stories Look Like: Cover Matters in Amitav Gosh's The Hungry Tide," International Journal on Multicultural Literature 6.2, 51-58 Schmidt, Gregory (2011): "Being a Monster Doesn't Mean Being a Bully, Too," New York Times, 4 October 2011, n. pag., <http://www.nytimes.com/2011/10/05/business/media/mattel-employsmonster-high-line-against-bullies-advertising.html?_r=0> [last accessed 27 December 2016] Sonvilla-Weiss, Stefan (2010): "Introduction: Mashups, Remix Practices and the Recombination of Existing Digital Content," in: Sonvilla-Weiss (ed.): Mashup Culture. Vienna: Springer, 8-23 Toy Industry Association, Inc. (2017): "Annual U.S. Sales Data," n. pag., <http://www.toyassociation. org/tia/industry_facts/salesdata/industryfacts/sales_data/sales_data.aspx?hkey=6381a73a-ce464caf-8bc1-72b99567df1e> [last accessed 13 February 2017] Tse, Andrea (2010): "'Monster High': Mattel's Big, Bold Move," The Street, 4 June 2010, n. pag., <https://www.thestreet.com/story/10775022/2/monster-high-mattels-big-bold-move.html> [last accessed 13 February 2017] Wilke, Thomas (2015): "Kombiniere! Variiere! Transformiere! Mashups als performative Diskursobjekte in populären Medienkulturen," in Mundhenke, Florian et al. (eds.): Mashups. Neue Praktiken und Ästhetiken in populären Medienkulturen. Wiesbaden: Springer, 11-44 Wilkinson, David (2007): Flickr Mashups. Indianapolis: Wiley Wiseman, Rosalind (2013): Masterminds and Wingmen: Helping Our Boys with Schoolyard Power, Locker-Room Tests, Girlfriends, and the Rules of the New Boy World. New York: Harmony Wohlwend, Karen E. (2016): "Girls, Ghouls and Girlhoods: Horror and Fashion at Monster High," in: Carrington, Victoria et al. (eds.): Generation Z: Zombies, Popular Culture and Educating Youth. Singapore et al.: Springer, 115-129 Ziobro, Paul (2016): "Mattel Revenue Grows as Barbie Sales Increase," The Wall Street Journal, 1 February 2016, n. pag., <https://www.wsj.com/articles/mattel-says-barbie-sales-edge-higher-1454 364171> [last accessed 13 February 2017] ENGELBERT THALER (AUGSBURG) Literal Music Videos in Language Teaching A music video consists of three layers, i.e. the textual, auditory, and visual codes, and is produced for promotional or artistic purposes. It belongs to the category of short films, the other two formats being medium (e.g. sitcoms) and long formats (e.g. feature films) (Thaler 2014). A literal video version is a parody of an official music video clip in which the lyrics have been replaced with lyrics describing the visuals in the video (Thaler 2015a). Recycling music, i.e. appropriating and recombining pre-existing songs, can look back on a long tradition (Boone 2013). In contrast to Boone's definition of a musical mash-up, which requires vertical interaction between two or more songs, a literal video version is based on one popular song only, and shares most features of what she labels as 'remix'. In Sandring et al.'s classification (2015, 273), literal videos are one of six online music video genres, the others being misheard lyrics, shred, brutal, videosong, and 8bit. Literal music videos are an emerging genre of audiovisual media that can be exploited in TEFL (Teaching English as a Foreign Language) in a number of promising ways. This paper attempts to describe the new genre, defend its use in the classroom, suggest criteria for selection, as well as illustrate the teaching and learning potential of literal music videos by presenting an outstanding example. In particular, the competences of the German educational standards (KMK 2003; KMK 2012) will serve as a guideline for exploring their teaching benefits. 1. Genre A literal music video is a parody of an original music video with lyrics dubbed over the text of the original clip, describing the visuals (Thaler 2014, 67; Thaler 2015a). In contrast to a plain parody, which transforms the visuals and instruments in a music video, here the original instruments and the visuals are kept; however, the voice is altered and subtitles are added for better clarity. The new lyrics describe the everyday objects which are present in the clip but usually ignored by the protagonists. Moreover, these spoofs contain numerous cultural and intertextual references. In particular, cinematographic techniques such as editing, camera movements, and lighting are referred to. The first example of this new genre was a redub of a-ha's Take on Me, which was posted on YouTube on 3 October 2008 (Ganz 2008). In the following two months, ten other YouTube users started making literal versions of their own. The most popular clip turned out to be David Scott's redub of Bonnie Tyler's Total Eclipse of the Heart, which was first posted in 2009 and quickly received more than ten million clicks. ENGELBERT THALER 58 2. Rationale Why should we make use of literal music videos in TEFL classrooms? To put it in tautological terms, short films in general are good teaching material because they are short and films (Thaler 2016b, 2016c). Compared to long audiovisual formats, e.g. movies, and medium formats, e.g. sitcoms, they can be comfortably dealt with in a 45minute lesson including viewing and working phases. Due to their brevity, they are also flexible in use. The three time-saving approaches to presenting films, i.e. the segment approach (viewing a film in separate 10-15-minute sequences), sandwich approach (viewing selected scenes while skipping others), and appetizer approach (viewing only one sequence), are dispensable as the very short format allows for a simple straight-through mode, i.e. viewing the whole video nonstop (cf. Thaler 2014). Double or even triple viewing is possible, and the working phases may be structured according to the PWP (pre – while – post), GTD (global to detail), TBLL (task-based language learning), or MVC (7-code music video clip) patterns (Thaler 2012). Furthermore, literal music videos have proven to have a strong motivational appeal – not just because of the novelty effect. These multimedial transformations are informative, surprising, entertaining, and funny, with students' (and teachers') reactions ranging from individual shameful giggling to collective laughing out loud. Against the background of a paradigm shift from input to output orientation in teaching (focus on standards and competences), classroom materials need to have the potential to foster various competences (Thaler 2016a). Viewing the educational standards for intermediate school leaving examinations (2003, Fig. 1), one can easily conclude that all competence domains and individual subcompetences can be targeted with literal music videos (see also section 4). Fig. 1: Bildungsstandards für den mittleren Schulabschluss (2003) LITERAL MUSIC VIDEOS IN LANGUAGE TEACHING 59 One of the four domains is text and media competence ("Text- und Medienkompetenz"), which also includes discourse dimensions such as intertextuality or intermediality. Due to their transformative features, literal videos perfectly lend themselves to cross-medial analysis (and production). In short, literal music videos appear to constitute fruitful TEFL material as they combine two promising teaching approaches, i.e. MBLL (music-based language learning) and FBLL (film-based language learning) (Thaler 1999; Thaler 2010; Thaler 2014; Thaler 2015b). 3. Selection In general, when choosing music videos for TEFL use, one can be guided by the following criteria of selection (Thaler 2002, 7): • didactic efficiency (aims, topics, methods) • level of difficulty (acoustic comprehensibility, lexical-structural progression, semantics, style, deixis) • musical factors (sound volume, tune, refrain) • genre (only narrative clips or performance and concept videos as well?) • artistic quality (only aesthetically good clips or learning from the negative?) • pedagogic suitability (violence, sexuality, sexism, drug abuse, profanity, impudence?) • motivational impact (close to students' lives?) • link to reality (current events, seasonal tie-in, anniversaries) • availability Another option is to look for related rankings. Two of the most popular sources, which also include the videos themselves, are Huffingtonpost's Top 7 (Fig. 2) and Pastemagazine's Top 12 (Jackson 2011) – with Bonnie Tyler's Total Eclipse of the Heart heading both charts. No. 12 11 10 09 08 07 06 05 04 03 02 01 Artist James Blunt Kermit the Frog Biz Markie Air Supply Tears for Fears Barenaked Ladies Meat Loaf Men Without Hats Journey Pat Benatar A-ha Bonnie Tyler Video You're Beautiful The Rainbow Connection Just a Friend Making Love Out of Nothing Head Over Heels One Week Anything For Love Safety Dance Separate Ways Love Is A Battlefield Take On Me Total Eclipse of the Heart Fig. 2: Top 12 Literal Music Videos (Huffingtonpost 2011) ENGELBERT THALER 60 4. Example As both rankings are topped by the redub of Bonnie Tyler's 80s smash hit, the following outline of the teaching potential of literal music videos is illustrated by Total Eclipse of the Heart. The music video, which was directed by Russell Mulcahy and filmed on location at a large Victorian gothic hospital in Surrey, neatly visualises the melodramatic ballad congenially performed in the singer's raspy vocals. It features Bonnie Tyler clad in white, fantasising about her students in a boys' boarding school. Numerous young men are seen dancing and participating in several school activities such as football, swimming, karate, gymnastics, fencing, soccer, and singing in a choir. Due to the altered lyrics, the video is very witty and crammed with lots of quotes and (inter)cultural references (cf. Fig. 3). Total Eclipse of the Heart, Literal Version (excerpts – full text: see appendix) (Pan the room) Random use of candles, empty bottles, and cloth and can you see me through this fan? (Slo-mo dove) Creepy doll, a window, and what looks like a bathrobe, then, a dim-lit shot of dangling balls. (Metaphor?) Why aren't I reacting in this shot? (Ringo Starr? Lined eyes!) Guess I should be acting but I'm not (Door's ajar) Emo Kid is throwing Slo-Mo Dove at my face. I guess that means he just flipped me the bird. (Locker room) I walk onto a terrace where I think I'm alone. But Arthur Fonzarelli's got an army of clones (Fonzi's been cloned!). They do the Macarena, but I'm still not impressed. They beg for me to dance with them, but not in this dress! I'll pose like Rocky tonight! Here's where I pretend to be Eva Peron. Look at me, I'm lifting my arms. There's nothing else to shoot, so just zoom the camera under this arch. Now I need to find a mop! Emo Kid wears too much make-up. Now watch a bunch of half-naked guys (Hairless chests.) As they dance around in diapers. And I've joined the Glee Club of the Damned. (Reference joke!) What kind of private school would let in these kind of guys? It started out as Hogwarts, now it's Lord of the Flies! (I hated that book) I think I lost a contact lens. When did spazzing out qualify as a dance? Kneeling like I want to throw up. What the effing crap? Fig. 3: Text excerpts of Total Eclipse of the Heart (2009) Basically all competences listed in the educational standards (KMK 2003; KMK 2012) can be promoted with the help of Tyler's redub. The following selection of examples, which can easily be transferrred to other literal videos, is guided by the 2012 standards for the upper level ("Abiturstandards": Fig. 4; also see Thaler 2016a). LITERAL MUSIC VIDEOS IN LANGUAGE TEACHING 61 Fig. 4: Bildungsstandards für die fortgeführte Fremdsprache (2012) 4.1 Functional communicative competence An audiovisual medium is predestined to practise students' listening-viewing comprehension. Covering the lyrics and resorting to the stop-and-go technique, you may make your learners summarise what they have just heard and seen. After the pause button has been pressed, they may also be asked to describe the content of the freeze frame. Uncovering the subtitles facilitates this task and supports reading comprehension, as in the following examples. • I'm swaying side to side • The gayest men on earth would call this over the top • I pull my feathered hair whenever I see floating cloth A creative writing task that is very rewarding with literal music videos is to encourage pairs of learners to conceive their own lyrics for a video. The results can be compared in class in the form of a gallery walk. Via guided TST (teacher-student-talk) on the content of the clip, speaking competence (including pronunciation) and mediating (occasionally transferring English terms into German) can be promoted as well as lexical and grammatical peculiarities can be resolved. ENGELBERT THALER 62 • slo-mo dove (slow motion …) • Fonzie's been cloned (resultative usage of present perfect) 4.2 Intercultural communicative competence The last example already implies that the lyrics often contain culture-specific references – which may sometimes cause decoding problems. For instance, Fonzie is the nickname of Arthur Fonzarelli, a fictional character in the American sitcom Happy Days, who personified coolness and evolved into a popcultural icon in the late 1970s. In order to promote intercultural learning, you may also analyse the setting of the clip (American boarding school for boys), the music and iconography of pop culture in the 80s, or certain intertextual references. • Emo kid is throwing slo-mo dove at my face (Emo: punk genre and youth subculture) • Here's where I pretend to be Eva Peron (Argentina's primera dama) • And I've joined the Glee Club of the Damned – reference joke (glee club: traditional choir; Village of The Damned: a 1960 British sci-fi horror movie with children having 'arresting' eyes) • It started out as Hogwarts, now it's Lord of the Flies (Harry Potter; William Golding novel) 4.3 Text and media competence There's nothing else to shoot, so zoom camera under this arch What literal music videos are particularly suitable for is film analysis. One does not need to browse through full-length feature films on your quest for fitting illustrations of cinematic terms, but quickly find loads of them in redubs including the written and spoken forms of the film techniques. Song lines regularly include technical terms in the fields of shot (close-up, full body shot), camera distance (zooming in/out), camera angle (bird's eye view, frog's eye perspective), editing, montage, sounds, and lighting. Not just the form, but also the function and use of cinematic devices such as lighting (backlight) can be illuminated here vividly. In this video, text and media competence can also be fostered by • informing learners on production conditions (producer, methods, budget), • analysing the original video by watching it on platforms like Clipfish, and studying a Freudian interpretation of it (cf. Jameson 2014) on websites like htmlgiant, • comparing original and literal versions in order to elucidate the features of video spoofs. LITERAL MUSIC VIDEOS IN LANGUAGE TEACHING 63 4.4 Language awareness The new educational standards for the advanced level now explicitly identify language awareness and language learning competence as the fourth and fifth (lateral, traversal) domains. The lyrics frequently contain collloquial varieties, whose stylistic appropriateness can be assessed. I've gotta pee! Different stylistic levels (formal, neutral, informal, slang, taboo) or the distinction between style and register may be explained. 4.5 Language learning competence To encourage Extramural English, i.e. learning English beyond the classroom, students should be made aware of relevant online platforms such as Huffingtonpost or Pastemagazine (see above) – and if they come across unknown words, they are advised to use the pause button and consult online dictionaries. Mullet with headlights! (mullet: a 1980s men's hairstyle, in which the hair on top and at the sides is short, but long at the back) 5. Conclusion The literal music video is an amusing new genre that combines visuals, sound, and text in an intriguing manner. In foreign language learning, it can be exploited for various competences and with manifold methods. Primarily, it should be employed to foster audio-visual literacy, or film literacy (Henseler et al. 2011; Lütge 2012; Thaler 2014). This concept consists of three dimensions: knowledge, attitudes, and various skills, i.e. listening-viewing, analysing, and creating (Thaler 2014, Fig. 5). The three domains as well as the three sub-skills must be seen against the background of foreign language communication. They should not be dealt with as separate dimensions, but support film-based communication, interaction, and negotiation of meaning. Film Literacy (FL) Knowledge Skills Attitudes Listening-viewing Analysing Creating Fig. 5: Model of Film Literacy ENGELBERT THALER 64 References Boone, Christine (2013): "Mashing: Toward a Typology of Recycled Music," MTO 19.3, n. pag., <http://www.mtosmt.org/issues/mto.13.19.3/mto.13.19.3.boone.php> [last accesssed 11 February 2017] Ganz, Caryn (2008): "Rocking Literally: The Story Behind 'Take on Me,' 'Head Over Heels' Video Parodies," Rolling Stone, 16 October 2008, <http://www.rollingstone.com/music/news/rockingliterally-the-story-behind-take-on-me-head-over-heels-video-parodies-20081016> [last accessed 18 February 2017] Henseler, Roswitha et al. (2011): Filme im Englischunterricht. Seelze-Velber: Kallmeyer-Klett Huffington Post (2011 [2009]): "The 7 Best Literal Music Videos of All Time," Huffington Post, 25 May 2011, n. pag., <www.huffingtonpost.com/2009/08/03/the-7-best-literal-music_n_249976. html> [last accessed 18 February 2017] Jackson, Josh (2011): "The 12 Best Literal Music Videos," Pastemagazine, 28 March 2011, n. pag., <www.pastemagazine.com/blogs/lists/2011/03/the-12-best-literal-music-videos.html> [last accessed 18 February 2017] Jameson, A.D. (2014): "Let's Overanalyze to Death…Bonnie Tyler's 'Total Eclipse of the Heart'," Craft Notes & Film & Music, 13 January 2014, n. pag., <http://htmlgiant.com/craft-notes/lets-overanalyze-to-death-bonnie-tylers-total-eclipse-of-the-heart/> [last accessed 18 February 2017] KMK (2003): "Bildungsstandards für die erste Fremdsprache (Englisch/Französisch) für den mittleren Bildungsabschluss," <www.kmk.org/fileadmin/Dateien/veroeffentlichungen_beschluesse/2003/2003 _12_04-BS-erste-Fremdsprache.pdf> [last accessed 11 February 2017] ----- (2012): "Bildungsstandards für die fortgeführte Fremdsprache (Englisch/Französisch) für die Allgemeine Hochschulreife," <www.kmk.org/fileadmin/veroeffentlichungen_beschluesse/2012/ 2012_10_18-Bildungsstandards-Fortgef-FS-Abi.pdf> [last accesssed 11 February 2017] Lütge, Christiane (2012): Mit Filmen Englisch unterrichten. Berlin: Cornelsen Sandring, Sabine et al. (2015): Jugend: Theoriediskurse und Forschungsfelder. Berlin: Springer Thaler, Engelbert (1999): Musikvideoclips im Englischunterricht. München: Langenscheidt ----- (2002): "Englisch lernen mit Musikvideoclips," Der Fremdsprachliche Unterricht Englisch, 60, 4-10 ----- (2010): Lernerfolg durch Balanced Teaching. Berlin: Cornelsen ----- (2012): Englisch unterrichten. Berlin: Cornelsen ----- (2014): Teaching English with Films. Paderborn: UTB ----- (2015a): "Literal Music Videos," Praxis Fremdsprachenunterricht, 3, 6-7 ----- (2015b): "Musikbasierter Fremdsprachenunterricht," Praxis Fremdsprachenunterricht, 3, 11-14 ----- (2016a): Standardbasierter Englischunterricht. Berlin: Cornelsen ----- (2016b): Shorties – Flash Fiction in Language Teaching. Tübingen: Narr ----- (2016c): "Kurzfilme," Praxis Fremdsprachenunterricht, 6, 7-10 Appendix Total Eclipse of the Heart (2009) – Literal Music Video Lyrics (Pan the room) Random use of candles, empty bottles, and cloth And can you see me through this fan? (Slo-mo dove) Creepy doll, a window, and what looks like a bathrobe Then, a dim-lit shot of dangling balls (Metaphor?) Close-up of some candles and dramatically posing Then stock footage of a moon in the sky (Bottle shot) Messing up my close-up of with a floating blue curtain Now let's see who's coming in from outside LITERAL MUSIC VIDEOS IN LANGUAGE TEACHING 65 (Double doors open) Why aren't I reacting in this shot? (Ringo Starr? Lined eyes!) Guess I should be acting but I'm not (Door's ajar) Wander through a hall with doors that magically open And this classroom has a fan (Open shirts) Now it's getting creepy You can tell by my staring It's a long time since I've been with a man (Stupid chair) Emo Kid is throwing Slo-Mo Dove at my face I guess that means he just flipped me the bird (Locker room) Staring at the swim team gets you killed By a gang of dancing ninja men who know how to twirl (Spin around. Ninjas!) Then a bunch of preppies make a toast (Drinking wine, Douchebags!) Most of it just ends up on the floor And they shouldn't fence at night Or they're going to hurt the gymnasts Why do they play football inside? Here's another shot of fencing And I've mostly been lit from behind Watch these shadows run off I walk onto a terrace where I think I'm alone But Arthur Fonzarelli's got an army of clones (Fonzi's been cloned!) They do the Macarena But I'm still not impressed They beg for me to dance with them But not in this dress! I'll pose like Rocky tonight! I'm running up a bunch of stairs (Strip football and surprise mirror!) Here's where I pretend to be Eva Peron Look at me, I'm lifting my arms There's nothing else to shoot So just zoom the camera under this arch Leaning on myself because there's two of me here But now there's only one in this shot I pull my feathered hair Whenever I see floating cloth [Spoken] Woman: Ooh, ooh, oooooh, I've gotta use the bathroom but the door's locked! Can you help me? Man: I'll open the door for you. *grunts* Woman: Oh thank you sir, how can I ever repay you? Man: How about a towel? Group: Hey guys check this out! Whoa. Hey don't do that dude! Come on! Wait, it's supposed to take the cloth & leave everything else on the table! I don't know what happened. Not like that, it's the other way! Yeah, pull it like that! No, Stop! You're making it worse! Man with accent: Alright which of you preppies put gold dust in my fencing mask? 66 Woman: Hey this isn't the ladies room!! [Sung] (Blind possessed choir boys) Get out of my way, I've gotta pee (Zombie cult?) Never mind. I just went on the floor! Now I need to find a mop! Emo Kid wears too much make-up Now watch a bunch of half-naked guys (Hairless chests) As they dance around in diapers And I've joined the Glee Club of the Damned (Reference joke!) Look the fog machine's on! What kind of private school would let in these kind of guys? It started out as Hogwarts, now it's Lord of the Flies! (I hated that book) I'm swaying side to side, these dancers need to stop The gayest man on earth would call this over the top! I whip my head to the right I'll never go to church again I think I lost a contact lens When did spazzing out qualify as a dance? Kneeling like I want to throw up What the effing crap? That angel guy just felt me up! Here's a line of guys. I was wearing a dress But now they've got me wearing a suit One kid's running late I think he's too young for this school I'm totally shaking his hand (Mullet with headlights?) (Over-surprised guy. Weirded ouuuut. oooohh!) ENGELBERT THALER THOMAS GURKE AND ALEXANDER ZIMBULOV (DÜSSELDORF) Mashing up the Classroom – Teaching Poetry and Prose in the Age of Participatory Culture1 Mash-ups very much describe and inform the participatory culture of today, feeding off countless memes and intermedial relations in social media networks, user-targeted interfaces, and websites. But the mash-up also plays an important role in the classroom: not as an attempt to catch the studying 'prosumers' at their own 'hip' game, nor in order to diminish literary studies to a nerdy joke. On the contrary, mash-ups are an ideal classroom object that can be used to re-emphasise the value of literature as a useful explanatory model for everyday phenomena, even phenomena of our so-called "convergence culture" in which "consumers are encouraged to seek out new information and make connections among dispersed media content" (Jenkins 2006, 3). Conversely, the mash-up assembles and reconfigures questions of authorship, originality, modes of canonisation, copyright, etc. that are significant in literary studies. The following two projects illustrate our attempts to explore and utilise the relationships between participatory culture and the literary classroom as sketched above. Our first venture, "POP: Perspectives on Poetry", was tailored for the Sciencity Düsseldorf 2013 – an academic open-house event where we tried to bridge the gap between the classroom and 'the world out there'. The idea was to re-read classical poetics as a theory of the popular and vice-versa: that is, to 'mash up' perspectives on the contemporary media landscape and the literary canon in ways that demonstrate how our work need not rely on separating them in the first place. The second project, "Mapping the Mash-Up", was a graduate course at Heinrich-Heine University in 2016. Here too, we connected traditional and non-traditional approaches to literary studies. By emphasising the mash-up's characteristic trait of also being a "literary remix" (Voigts 2015, 150; original emphasis) we wished to provide a tool to introduce theories of adaptation and appropriation. Focussing on three contemporary examples of literary mash-ups allowed us to propose a simple typology of adaptation for the classroom: 'empowerment', 'resistance', and 'recontexualisation'. 1. 'POP: Perspectives on Poetry' (2013) The Sciencity was Düsseldorf's contribution to an EU-wide initiative dedicated to "popular science and fun learning" (European Commission 2016). Since the goal was to present our blend of 'science' from a work-in-progress perspective rather than from the pedestal of encyclopaedic truths (e.g. on authors, genres, methods), we wanted to document an actual research course with students developing their own ideas. At the same time, in view of the expected non-academic audience, we tried to think beyond traditional formats to deliver our material. Alongside a poster session and a round table, in the spirit of having "fun" with our prospective findings a key element would be to 1 Our thanks go to our colleague Irena Berovic for her contributions to the POP project and to all our students that were involved in both seminars. 68 THOMAS GURKE AND ALEXANDER ZIMBULOV 'mash them up' into some entertaining media resource for visitors to navigate through texts, images, sounds, and perhaps even cartoons or quizzes. During brainstormings on this creative side of the project, it was impossible to overlook a rich YouTube culture thriving around exactly such formats. Humanities-related content is all over the place on professional (and more or less commercial) channels like CrashCourse, TED-Ed, Wisecrack, The School of Life – besides home-made clips by scholars, teachers, students, and journalists. Scholarship, in its turn, seems to have long caught on to this trend as can be judged from publications like Shakespeare and YouTube in the prestigious Arden Series (O'Neill 2014). While pondering on how to emulate or implement this material, we realised that its omnipresence addresses Sciencity's larger-scale anxiety about the prejudice that academia cannot but drift out of touch with the everyday. EU organisers themselves still envision "a unique opportunity" for visitors to find out "what science means for their lives" and what researchers "really do for society" (European Commission 2016), as if to emphasise how unlikely any such insight is to be gained outside this particular setting. In Düsseldorf, the idea was to relocate the far-off campus right into the city centre (with the help of museums providing their exhibition space), adding an academic flavour to the city's image as a hub of media and fashion, as if the latter were irreconcilable with labs and lecture halls. Notwithstanding this deep-rooted scepticism about the relationship between serious "learning" and anything as accessible as "fun", any sociology of knowledge will note that theories and facts loom large everywhere, from news reports or election campaigns to adverts, lifestyle blogs, and comedy. Academia, that is, seems endowed with a cultural capital instrumentalised widely beyond labs and lectures – while this inclusive applicability, in turn, enhances its institutional and financial resources. Speaking in the systems-theory jargon, it is precisely this growing differentiation that requires communicative tools to negotiate participation across professional domains (Stäheli 2007; Lüdeke 2011). Well beyond mere entertainment, let alone exotic "opportunit[ies] to meet researchers" (European Commission 2016), media-driven varieties of "popular science" in this sense monitor the social function of academia at large.2 These considerations shifted our focus in two important respects. First, rather than remodel some intricate body of research into an entertaining gimmick, to showcase what our discipline 'really means' it would be important to explore how it already interweaves with more inclusive practices – e.g. from the YouTube channels mentioned above to threads on GENIUS where "scholars like you" are encouraged to "edit" and "annotate" song lyrics, Shakespeare plays or the latest show on Netflix (Frederick 2016). Secondly, since conflicts between a stratified structure of knowledge and a politics/aesthetics of inclusion date back long before the twenty-first century, why not probe the English studies canon for paradigms that contextualise today's participatory culture in distinctly 'literary' terms and thus demonstrate that our work easily bridges both spheres? One such paradigm that became our main focus is the contested relationship between pleasure and knowledge inscribed into the history of poetics. Begin2 "Beobachtungen des Populären sind mit einer permanenten Reflexion und Disziplinierung der Grenzziehung zwischen einem idealen Publikum und seinem Außen beschäftigt. Ständig umkämpft sind dabei die Grenzen dessen, für wen ein System allgemein zugänglich sein soll und wie die Zugangsweise reguliert werden soll" (Stäheli 2007, 313). MASHING UP THE CLASSROOM 69 ning with Socrates's invective against the charms of verse that corrupt "the mind of all listeners" (Plato 1963, 419), something like a critical discourse on popular communication engenders and shapes the study of poetry all the way to Roman Jakobson's concept of the "poetic function" (Jakobson 1987, 72). Condensed into the bumper sticker 'Pop: Perspectives on Poetry', the idea was to capitalise on this relationship as transcending the historical and cultural demarcations that supposedly separate a core field of our studies from so much of the contemporary experience. The following sketch recaps some stages of this thought experiment, guiding students towards their own applications which, in turn, should introduce our audience to case studies in a 'poetics of the popular'. 1.1 Poetry as 'popular science' from Plato to Wordsworth The Republic famously exiled poets from the ideal state based on the objection that they 'rhapsodise' across subject matters properly belonging to different professional domains in which they lack expertise: [and] others equally ignorant, who see things only through words, will deem his words most excellent, whether he speak in rhythm, metre and harmony about cobbling or generalship or anything whatever. So mighty is the spell that these adornments naturally exercise […]. (Plato 1963, 443) The polemic, to be sure, nevertheless acknowledges the "spell" of "rhythm, metre and harmony" as a major factor in shaping the current status quo and hence provides not so much the vantage point as the source for later celebrations of a poet who "binds together by passion and knowledge the vast empire of human society" (Wordsworth 2013, 107).3 In an earlier dialogue Socrates had pleaded with Ion to let go of any presumption to educate unless the rhapsode should content himself with being called "dishonest" (Plato 1962, 447). The argument in the Republic concedes that lovers of poetry might prove "that she is not only delightful but beneficial to orderly government and all the life of man" (Plato 1963, 467), in which vein Horace's Ars Poetica axiomatically celebrates the synthesis between "prodesse" and "delectare" (Horace 1970, 478). The much-quoted passage, however, is less concerned with duties or virtues than with pragmatic implications of winning over "every vote" (ibid., 479). Keeping his compositions "both pleasing and helpful" (ibid.), the poet creates a profitable consensus: he will be able to manoeuvre between the grave authority of the seniores and the proud Ramnes ("young aristocrats"), do good business with the booksellers and flatter his own vanity with growing renown (ibid.). Perhaps in connection to this opportunistic undertone, the closing remarks of the Ars Poetica steer the educational formula into an open contradiction. Horace pays homage to the "divinis vatibus" (ibid., 482) and their teachings in morals, arts, and sciences,4 while mocking the "crazy" poet who obsessively tries to bamboozle the "learned and unlearned alike" (ibid., 489) with his pseudo-inspired ejaculations. 3 4 Except that Socrates deems such a society a failure: besides its illusions, poetry indulges the sway of the passions which "ought to be ruled, to the end that we may be better and happier" (Plato 1963, 463). "In days of yore" it was their wisdom "to draw a line between public and private rights, between things sacred and things common, to check vagrant union, to give rules for wedded life, to build towns, and grave laws on tables of wood" (ibid., 483). 70 THOMAS GURKE AND ALEXANDER ZIMBULOV In a perhaps distinctly modern turn of the argument, Sir Philip Sidney's Defense of Poesy is unabashedly optimistic about the powers of "the honeyed muse" (Plato 1963, 465) precisely in virtue of their aesthetic appeal across varying degrees of learning. The essay recites the merits of ancient oral culture as "the first light-giver to ignorance" (Sidney 2008, 213) alongside a biblical tradition of psalms and hymns, but also refers to education in general: I say the philosopher teacheth, but he teacheth obscurely, so as the learned only can understand him, that is to say, he teacheth them that are already taught; but the poet is the food for the tenderest stomachs, the poet is indeed the right popular philosopher. (ibid., 223) Sidney, indeed, intends more than lofty phrases to canonise his own vocation. There are quite detailed insights on mnemonic advantages of rhyme and metre to account for the fact that "from grammar to logic, mathematic, physic, and the rest, the rules chiefly necessary to be borne away are compiled in verses" (ibid., 234). To flesh out a broader literary-historical perspective one could also think of the epic as historiography, folklore rhymes as practical know-how, the didactic poem as natural philosophy, the ballad as news report. Perhaps most strikingly, a proto-Humean line of thought grants a degree of precedence to passions over reason, observing that "delight" should be recognised as "both the cause and the effect of teaching" – "for who will be taught, if he be not moved with desire to be taught" (ibid., 226). Two centuries later, Wordsworth's "Preface" to Lyrical Ballads emphatically focuses on the nexus between knowledge and pleasure, while suggesting an almost sister-arts relationship between poetry and science.5 Expanding on Sidney's idea that education enters "the gates of popular judgments" by means of the "passport of poetry" (Sidney 2008, 214), Wordsworth imagines both professionals, i.e. poets and the practitioners of science, to work hand in hand. The poet will carry "sensation into the midst of the objects of the Science itself" and familiarise its accomplishments as "dear and genuine inmate[s] of the household" (Wordsworth 2013, 107).6 Proceeding to the formal qualities of verse, the "Preface" then turns the tables on the Platonic objection that the poet's verbal mastery detracts attention from what he is actually saying. Translated into Wordsworth's emotive vocabulary, the "spell" of poetic "adornments" (Plato 1963, 443) indeed produces "a feeling not strictly and necessarily connected with the passion" (ibid., 110), i.e. with the proper expressive content of the poem. Yet precisely this makes it possible to reach beyond the 'pleasure principle', in parallel to the scientist who can transform even "painful" objects of study into a delightful experience of knowledge (ibid., 105-106): [F]rom the tendency of metre to divest language in a certain degree of its reality, and thus to throw a sort of half consciousness of unsubstantial existence over the whole composition, there [follows] that more pathetic situations and sentiments, that is, those which have a greater proportion of pain connected with them, may be endured in metrical composition […]. (ibid., 110) Wordsworth, that is, celebrates the pleasures of verse for accommodating a particularly wide range of subject matters into the sphere of common experience. 5 6 See the seminal vignette: "poetry is the breath and finer spirit of all knowledge; it is the impassioned expression which is in the countenance of all Science" (Wordsworth 2013, 106). More fundamentally though, the scientist's work itself abides by "the grand elementary principle of pleasure, by which [a human being] knows, and feels, and lives, and moves" (ibid., 105). MASHING UP THE CLASSROOM 71 1.2 The 'science of poetry' as popular-media studies: Jakobson, Poe, and pop On its flip side, this narrative begs the question whether we have a 'science of poetry' which, in its own right, can be regarded as contributing to the study of the popular. Clara Reiring, a graduate student in our course, pursued this idea with the help of Roman Jakobson's seminal analyses of the relationship between the material and the semantic 'reality' of poetic language. Most thoroughly spelled out in "Linguistics and Poetics", this descriptive take on the charms of verse centres on the notion of the 'equivalence principle' (Jakobson 1987, 80) – a clustering of phonetic and grammatical repetitions which Jakobson, contrary to Wordsworth's dialectic, regards as directly encoding connected meanings. [E]quivalence in sound, projected into the sequence as its constitutive principle, inevitably involves semantic equivalence, and on any linguistic level any constituent of such a sequence prompts one of the two correlative experiences which [Gerard Manley] Hopkins neatly defines as "comparison for likeness' sake" and "comparison for unlikeness' sake". (ibid., 83) The results are "punlike, pseudo-etymological figures" (ibid., 86) that structure a composition and create its specific timbre.7 Similar effects, however, shape a variety of texts without assuming the "coercing, determining role" (ibid., 72) typical for poetry in the narrower sense. Citing mnemonic lines from folklore to educational contexts like those mentioned by Sidney, and a transhistorical tableau of genres from "medieval laws" to "modern advertising jingles", Jakobson famously infers that the "poetic function" must be studied beyond the "limits of poetry" (ibid.). Put alongside its introductory plea to differentiate between journalistic "criticism" and "literary studies" (ibid., 63) as an academic profession, the argument thus literally spells out our train of thought on utilising poetics to mediate between the discipline of literary studies and the everyday. Clara's starting point was to highlight how Jakobson showcases that his quintessentially 'scientific' use of linguistic classifications offers the rigorous methodology for the analysis of poetry itself and, at the same time, that intersections between 'linguistics and poetics' elucidate larger-scale issues what we might call 'communication studies'. Another influential definition reads: The repetitiveness effected by imparting the equivalence principle to the sequence makes reiterable not only the constituent sequences of the poetic messages but the whole message as well. This […] reification of a poetic message and its constituents, this conversion of a message into an enduring thing, […] represents an inherent and effective property of poetry. (ibid., 86) Here is, in other words, a kind of linguistic Kulturtechnik that makes sure that "O2 can do" stands for a reliable network or "Je suis Charlie" for an intimate identification with the editors of the French magazine. (One might also think of news headlines, fashion quotes, internet memes, or even the penchant for catchy puns in academic publications.) But the 'poetic function' also accounts for the more embodied effects of verse mistrusted by Horace – who cautions his reader about the frenzied incantations of the 7 Cf. one of the many instances where Jakobson draws on his favourite examples from Poe's "Raven": "Pallid as an epithet of the sculptured Pallas figures as quasi-related to the goddess' name. In the line about the Raven, sitting lonely on that placid bust, the sound shape of the adjective placid evokes the missing reference to Pallas. The expression beast upon the sculptured bust suggests a puzzling connection between the sitter and the seat, both named by two alternants of the 'same' root" (ibid.). 72 THOMAS GURKE AND ALEXANDER ZIMBULOV "crazy" poet – and carefully separated from semantics by Wordsworth as that "feeling not strictly and necessarily connected" (Wordsworth 2013, 110). Jakobson is fascinated by Edgar Allan Poe's strategy to "suit at once the popular and the critical taste" (Poe 1846, 163) by means of something like a poetic body-genre aiming to produce a succession of "intense excitements" (ibid., 164). In his "Philosophy of Composition" the American poet famously argues that the refrain of "The Raven" was meant to congeal the particularly expressive semantic features of melancholy and death into the very phonemes of the word "nevermore": Poe claims to have deliberately chosen "the long o as the most sonorous vowel, in connection with r as the most producible consonant" (ibid., 165). While bluntly asserting the poem's efficacy "for mass consumption" (Jakobson 1987, 51), Jakobson describes the refrain as a kind of chord progression saturated with different sounds and meanings to gradually enhance its viscerally haunting effect: The inevitable Nevermore is always the same and always different: on the one hand, expressive modulations diversify the sound and, on the other, […] the multiformity of contexts, imparts a different connotation to the meaning of the word on its every recurrence. (ibid., 58) In addition, this conceptualisation of the experiential qualities of verse quite literally anticipates recent intermedia analyses of lyrics in contemporary music cultures. As Peter Fuchs and Markus Heidingsfelder argue in their instant classic of the German pop debate, the success of hit songs hinges on the fact that they do not merely 'speak about' feelings and sensations, but manage to stage an embodied dimension of speech as the potentiality of communion at large (2004, 296). Their detailed paper harnesses considerable musicological expertise, but also emphasises the role of the text and its performance. Singers have pioneered distinct strategies to maximise something like the 'equivalence principle' by employing dense clusters of repetitions which the authors term "Wiederholungswiederholung" (ibid., 298): that is, not just insistent repetitions of a phonetic pattern or a whole line, but of single words within a line such as "Gimme Gimme Gimme", "Hi Hi Hi", "Run Run Run", "Fun Fun Fun" (ibid.). A perfect refrain, in this sense, ultimately condenses the narrative of a whole song into a monosyllable operating as onomatopoeia ("Bang Bang", "Ring Ring"; ibid., 299-300) –, mere noise ("Fa-Fa-Fa-Fa", "Um Um Um Um Um Um Um ", "Mmm Mmm Mmm"; ibid.) – or even sighs and groans. When performers thus stage their 'message' by reducing its semantic content into an imitation of corporeal contact, the voice becomes the body (ibid., 301) just as Poe imagines the "long o" to become a palpable sensation of dread and despair. And just like Jakobson notes that the compositional point of repetition is to be "always the same and always different", dynamic, harmonic, and melodic modulations enhance the expressive potential even in a line like "Mmm Mmm Mmm". Clara's presentation fleshed out these parallels and mashed them up in her analysis of the 'body-voice' in Britney Spears's "Baby One More Time" in order to showcase how structuralist poetics can be utilised to describe an aesthetics of pop music (and vice-versa). 1.3 The poetics of Shakespeare rap A group of undergraduate students – Rabea Berghäuser, Jana Dohmen, and Samantha Paul – took a more cultural-studies oriented approach towards the pervasive fascination with performances of 'blackness' as a "fun" take on an implicitly 'white' canon of MASHING UP THE CLASSROOM 73 classical reading. The YouTube channel Wisecrack, for instance, runs a whole series named Thug Notes covering anything from Sophocles to Donna Tartt with insightful introductions in "gangster" argot by "yo' boy Sparky Sweets, PhD" (Wisecrack 2016). In particular, the students were intrigued by appropriations of the (antiquated? obscure? elitist?) heritage of Shakespeare into (contemporary? popular? participatory?) practices of hip-hop culture. A YouTube search on 'Shakespeare rap' currently returns about 460,000 results including children's cartoons, school projects, and comedy sketches,8 crowned by an episode of the Epic Rap Battles of History approaching a breathtaking 85 million views.9 YouTube also documents a deeper genealogy of the format: one may stumble, for instance, over a beat-box accompanied summary of Julius Caesar from the Bill Cosby Show or a cringeworthy "Othello Rap" from a late 1980s medley of Shakespeare's complete plays. The latter specifically illustrates how the clips, at their worst, risk trivialising both cultures by insisting on staging their 'clash' as a joke or an absurdity.10 "Dr Seuss VS Shakespeare", in contrast, utilises this conservative bias for a genuinely inclusive artistic venture. The idea is to 'mash up' the cultural heritage of both authors into a competitive rant over their literary status: Shakespeare's elitist stance – "my rhymes are classic", "you're not a doctor", "I bet you wrote The Twilight books too!" – is countered by "I entertain a child of any age", "you bore people to death", and, most poignantly, "we'll smash your Globe! Yo, you may have wrote the script but now we running the show" (Nice et al. 2011). The point, it seems here, is to pit Early Modern drama against twentieth-century children's books and interrogate the cultural significance of both genres, while closing on the signature turn to the audience: "Who won?" Similarly, the fact that both authors are rapping begs the question where traditional forms of poetry stand today vis-à-vis 'gangster' rants or contemporary culture at large. But are these such pressing questions after all? The Bard claims to be "switching up [his] style like the Beatles" and compares Seuss's performance to "an old white Soulja Boy", while the latter borrows Shakespearean commonplaces in order to argue that "Bill" and his "fancy words" are completely incomprehensible (ibid.). The poetrappers, that is, concede between the lines what their performance demonstrates anyway: the supposed conflict is something they theatrically indulge (as a polemic tool, an entertaining plot, a writing idea) but have no trouble integrating artistically. 8 9 10 Cf. O'Neill 2014 for a critical guide through Shakespeare on YouTube. The YouTube series has grown from an improv skit into a global player regularly nominated for 'mainstream' media awards. The concept is to stage battle raps – a subgenre in hip-hop where two MCs contest each other's skills – between iconic personages of "history" from politics, science, and the arts, to fictional characters like Dracula or Superman. The clips abound with wellresearched details on each protagonist and thus provide an entertaining resource on a wide range of issues feeding into the popular imagination. Starting with a pun on moor as "the place where you tie up boats" (Long et al. 2006), the cast explain why they had not even thought about booking a black actor. The "racially challenged" actors then try to save the show with a hip-hop skit about the "story of a brother" who "liked white women", and "Desi", who loved him because of his sexual prowess (ibid.). Sure enough, chiming in with Iago's slanders makes the awkwardly careless attitude towards race appear outright racist. At the same time, as an appalled viewer notes, the performance remains distinctly 'white' in the tradition of the Beastie Boys. 74 THOMAS GURKE AND ALEXANDER ZIMBULOV Incidentally, Shakespeare's part was written and performed by guest artist George Watsky, an acclaimed slam poet who embarked on a music career in the 2010s. Here, today's version of 'popular poetry' and professional hip-hop go hand in hand. In a video linked to a "verified" entry on GENIUS, Watsky is eager to explain the use of iambic pentameter incorporated into his opening lines. This educational stance links to a vibrant niche in "Shakespop" culture (Prescott 2010, 269) that self-consciously embraces our narrative on popular poetics and inscribes hip-hop into its own tradition of 'defences'. In particular, London's Kingslee Daley, an all-round talent working as "artist-writer-historian" under his stage name Akala, "has emerged in the United Kingdom as the face of a contemporary, diversified Shakespeare" (O'Neill 2016, 247). Building on his sustained interest in "the Bard as an author-function that variously signifies excellence, authenticity, and formal sophistication" (ibid., 249), in 2009 Akala launched the Hip-Hop Shakespeare Company (THSC) to endorse creative and educational synergies between both traditions: that is, to "encourage young people to develop new skills in performing arts by creating excitement around words and rhyming to gain a positive experience of Shakespeare, music, literature and the arts as a whole" (Daley 2016). Far from 'smashing the Globe', the THSC team also put together music theatre productions that have taken their Bard all over the world, and have teamed up with the most prestigious institutions back in the UK including the recent quatercentenary celebrations of Shakespeare's death. With hip-hop having developed into the "global vernacular" for young people around the world, and Shakespeare making an appearance in almost any school curriculum, the THSC are actually "using two familiar tools pretty much anywhere [they] go" (Daley 2015). More specifically, there are certain lines within a rapper's lyric that will get a cheer, that will make them laugh, make them think. And usually they are around a great metaphor, a great use of alliteration, so they [the audience] are familiar with the linguistic techniques that are in Shakespeare. (ibid.) Akala's more elaborate manifesto dates back to a TEDx talk from 2011 and has, since then, generated over 600,000 views. He begins with a quiz: members of the audience are encouraged to guess whether a given quote is from Shakespeare or a hip-hop recording, which proves difficult to tell. The point is not that any track sounds like a sonnet (the lines are obviously hand-picked in order for the challenge to make sense), but to show how biased we are in assuming that a sophisticatedly lyrical idiom can only come from a major authority in the canon. The difference between the two literary forms thus significantly hinges on the question "who's allowed to be the custodian of knowledge and who isn't" (Daley 2011): especially, as should be no surprise to scholars of English, since the Bard himself in many ways bridged the gap between elite bookishness and popular festivity (cf. Prescott 2010). Akin to the strategies of resistance we explore below, Akala's own lyrics 'transpose' these cultural hierarchies into a "space of discovery and play" (O'Neill 2016, 247) where "Shakespeare and hip-hop are mutually altered and hybridized" (ibid., 249). London's "black Shakespeare" (ibid., 246) is as eager to "demystify" (Daley 2011) his 'white' namesake as to inscribe himself among the "divinis vatibus" (Horace 1970, 482) by tracing hip-hop's own roots to the oral culture of medieval West African empires. Akala reclaims the notion of the "custodian of knowledge" for the "griot" – a "poet, singer, musician", historian, and spiritual authority – whose heritage had trickled down into various Black American cultures to blossom in the post-civil-rights at- MASHING UP THE CLASSROOM 75 mosphere of the late 1970s (Daley 2011). Along these lines, the THSC in fact subscribes to a dazzlingly utopian agenda. Its hope to contest the stratified structure of knowledge, to create opportunities across class and race divides, reaches way beyond bringing together Oxbridge libraries and London streets – towards a universally inclusive medium of education that is poetry spelled 'with a capital p'. The hip-hop workshops, after all, are not about making Shakespeare easy – "that's patronising" and wouldn't work because "young people see through that" – but about letting them "hear and feel the words, and then you can analyse" (Daley 2015; original emphasis). Ultimately, the message is that poetry makes everyone a "custodian of knowledge" and it is in this context that Akala cherishes rhythm as a mnemonic and an exegetic tool, and demonstrates to his audience that iambic metre replicates the heartbeat (Daley 2011). 2. 'Mapping the Mash-Up' (2016) Apart from a hands-on approach to strategies and traits of the popular in poetry and vice versa, the mash-up also provided vital lessons in the function of our contemporary intermedial and participatory culture during last year's graduate module "Mapping the Mash-Up" at Heinrich-Heine University, Düsseldorf. When trying to find a working definition for the mash-up in the classroom, including its uses of 'pastiche' and 'parody', Samuel Johnson's early classification of the latter term seems helpful. Johnson defines parody as "[a] kind of writing, in which the words of an author or his thoughts are taken, and by a slight change adapted to some new purpose" (Johnson 1755, 1452). This early idea of 'transposition' can, in turn, be traced once again through the canon of literature: be it the negotiation and subsequent rise of the novel during the eighteenthcentury (e.g. Pamela and Shamela), the great Augustan satirists Pope and Swift with their own unique blend of genres (political, scholarly, scientific, journalism, etc.) or the reworkings in gothic fiction, for which Marie Mulvey-Roberts makes an interesting case (2014, 22). When comparing these forms and Johnson's definition to a more contemporary perspective on adaptation, students positively notice recurring elements. In her seminal work, A Theory of Adaptation, Linda Hutcheon points out that "adaptation can be described as the following: an acknowledged transposition of a recognisable work or works; a creative and an interpretive act of appropriation/salvaging; an extended intertextual engagement with the adapted work" (2006, 8; original emphasis). Hutcheon's very subtle idea of transposition can be likened to forerunners of similar concepts, such as Johnson's early definition of parody as a form of adaptation. Both, theoretical and historical perspectives of the term 'parody' already provide a fruitful methodology for the classroom and enable a historisation of the mash-up as something that has, at least in part, always already existed. The sheer breadth of various montage techniques in mash-up culture, their 'carnevalistic playfulness' and 'creative reiteration' (Voigts 2015, 154) furthermore link the mashup to modernist movements such as surrealism and DaDaism – or even the Cut-Up (Gysin / Burroughs 1978, 9). Techniques such as pastiche, parody, satire, collage, montage, and bricolage in literature, art, film, and music can thus be viewed as precursors of today's mash-up practice. Approaching a 'theory of adaptation qua mash-up' provides an alternative access to these terms and concepts and is useful when teaching typological specificities of genre per se. 76 THOMAS GURKE AND ALEXANDER ZIMBULOV A further common denominator between the practices and traditions mentioned above is the question of authorship. The mash-up is an exercise par excellence in the recycling of material that is literally "drawn from […] innumerable centres of culture" (Barthes 1977, 146). Hence, a re-visiting of Roland Barthes's famous essay "Death of the Author" seems inevitable when discussing mixed or 'mashed' contexts in the classroom: [A] text is made of multiple writings, drawn from many cultures and entering into mutual relations of dialogue, parody, contestation, but there is one place where this multiplicity is focused and that place is the reader, not, as was hitherto said, the author. (ibid., 148) It is not hard to draw connections here between Barthes's notion of "multiple writings" as analogous to intermediality, while "dialogue, parody" as well as the focus on the reader seem to speak for a link to participatory culture. Barthes's broad definition of 'text' offers an apt description of the 'material' that mash-up-artists, such as Cory Arcangel, deal with: I'm 25 and I have no experience with anything except media, so it's like, I can't make anything […]. The language I understand is media, so when I make something, as a raw material it's the only thing I'm comfortable with. […] It doesn't make sense for me to make work out of anything else. It doesn't make sense for me to just draw stuff. I think with a lot of artists my age, it's all just mashing stuff together […] and it's all about cultural references. (qtd. in Serazio 2008, 90) This sentiment indicates how close Barthes's statements on the death of traditional authorship and the precarious status of the materiality of 'text' are related to the mash-up phenomenon: the various media are eclipsed in what Arcangel refers to here as "language". In addition, the statement highlights how close the age gap between mash-up artists and graduate students of literature is – both having grown up with a viral medium that seems to (necessarily) escape any conceptual framework of authorship. Mapping the mash-up along the lines sketched above is just a starting point for more intriguing questions: a) what is its function, which mechanisms and techniques are involved? b) how does it deal with the question of authorship? and c) how will it develop? In order to answer these questions, it is inevitable to turn to a recent source of mash-ups, i.e. remix culture. The creative and/or interpretative act of appropriation as well as the described intertextual engagement that Hutcheon suggests is traceable within the literary mash-up and explicable through contemporary phenomena in participatory culture. There are three key elements of the mash-up that can be taught via 'remix theory'11 and which are feasible for a theory of adaptation qua mash-up: "empowerment", "resistance" and "recontextualization" (Serazio 2008). These elements are, in turn, motivated by processes which Linda Hutcheon describes as constituents of adaptation, namely: "transposition", "appropriation", and an "extended intertextual engagement" (2006). The following will show how this alignment was developed in the classroom along three literary mash-ups. 11 'Remix theory' is here being used as an umbrella term, similarly to Eduardo Navas's approach, and denotes "principles found in the act of remixing in music" that have "become conceptual strategies used in different forms in art, media, and culture" (Navas 2012, 6). MASHING UP THE CLASSROOM 77 2.1 Empowerment A first term in remix theory that colours much of the mash-up discourse is 'empowerment' (Serazio 2008, 85). For the mash-up, like the remix, to proliferate at least two technological developments were necessary: an abundance of available sourcematerial and a culture of participation. "[T]he mash-up seems an exercise in irreverence. Technology makes that irreverence possible" (Serazio 2008, 83). The abundance of file-shared mp3s that were amassed on the Internet during the 1990s made it possible for millions of users worldwide to create their own remixes through open source software, thereby forming an empowered participatory community that lies outside of the mainstream DJ-culture (Gunkel 2008, 508): "the technological context that hatched the mash-up moment offers the possibility of greater consumer participation" (Serazio 2008, 85). In literature, similar structures can be perceived as classical works out of copyright entered the public domain and were freely available as e-texts on platforms such as Project Gutenberg. At the same time a new participatory culture was concomitant with the rise of fan fiction (Jenkins 1991, 23). Fan fiction not only allows commenting, altering, and publishing, but also creating one's own fictional material. Such is the case in E. L. James's Fifty Shades of Grey (2012), which began as a fan-rendered version of the Twilight Saga (2008-2012). By now, full genre mash-ups of high-class literature enjoy an immense popularity and constitute a form of empowerment over what is commonly referred to as 'canonic literature' in the classroom. Titles such as Queen Victoria Demon Hunter (2009), Sense and Sensibility and Sea Monsters (2009), Jane Slayre (2010), Adventures of Huckleberry Finn and Zombie Jim (2011), The Undead World of Oz (2009), Grave Expectations (2011), Oliver Twisted (1991), and Android Karenina (2010) show the immense breadth and popular appeal of mash-up novels. A much-cited – and by now almost 'classic' – example is Seth Grahame-Smith's Pride and Prejudice and Zombies (2009), which reached rank number three on the New York Times bestseller list shortly after its US publication on 9 April 2009. On the same morning, the novel moved to the top of amazon.co.uk's bestseller list – it required a second printing in the United Kingdom before it was even published there. GrahameSmith uses about 85 percent of what Genette terms the hypotext or anterior text (Mulvey-Roberts 2014, 21), which consists of Jane Austen's words. This was only possible because he used "public domain classic literature", as Grahame-Smith himself has openly stated (qtd. in Grossmann 2009). The making of this paradigmatic mash-up novel is thus comparable to the aforementioned empowerment of the participatory counter-DJ-culture of the 1990s. Moreover, this form of empowerment can also be read as a direct negotiation of contemporary and ongoing online authorship and copyright disputes.12 Seen in the light of Hutcheon's theory, Pride and Prejudice and Zombies can be identified as an adaptation qua transposition, in which "[t]he original has not been wiped out, nor written over in the sense of a palimpsest, but inserted into a new contextual framework" (Mulvey-Roberts 2014, 21). It can thus be seen as very similar to Johnson's idea of parody. This transposition, though, is enforced by techno12 Incidentally, Grahame-Smith has just been involved in a copyright lawsuit (31 August 2016) for using more than 80 percent of an original text for his next contracted mash-up novel: his publishers at Hachette claim that the text delivered is "not original to Smith, but instead is in large part an appropriation of a 120-year-old public-domain work" (Flood 2016). 78 THOMAS GURKE AND ALEXANDER ZIMBULOV logical means that enable a manipulation of the public domain text by simply tweaking and altering it at certain times to feature clashing, contemporary, and popular zombie imagery – sometimes just by bluntly inserting the word 'zombie' into Austen's original: It is a truth universally acknowledged, that a single man in possession of a good fortune must be in want of a wife. (Austen 1906, 1-2) It is a truth universally acknowledged that a zombie in possession of brains must be in want of more brains. (Grahame-Smith / Austen 2009, 7) This implies that in comparison to older traditional satirical forms of literature, which have critical merits in their own right, the mash-up novel first and foremost seems to exist simply because it can, which, in turn, reaffirms the technological empowerment of its (online) community. But where does this leave the political dimension of the term 'empowerment'? Surely these appropriative strategies must lead to something? 2.2 Resistance The question of authorial governance and appropriation around mash-up phenomena in remix culture leads Michael Serazio to claim that the term 'empowerment' necessarily comes with a "rhetorical twin": "resistance" (2008, 85). While musical mash-ups first appeared as a counter-culture DJ movement, institutionalised bodies such as MTV were quick to catch on and exploit this appropriative gesture. The product MTV Ultimate Mashups highlights a common reflex in the music industry: popular formats of a seemingly countercultural movement (e.g. the mash-up) are appropriated and fed back into the endless circulation of consumerism, feigning originality. In doing so, MTV not only reveals the commodification but also sheer pointlessness of the music industry's enterprise. This also highlights two further critical points: the industry's dependence upon subversive trends of sampling and its double-bind morale when engaging in endless copyright lawsuits at the same time. For, as Serazio maintains, the mash-up is an exercise in irreverence in which the text is not only incomplete but "potentially in flux indefinitely" (2008, 84). Finality turns out to be more temporary than previously assumed, and authorship is shown to be negotiable. Coleridge Cook's mash-up version of Kafka's Die Verwandlung (The Metamorphosis, 1912) is an interesting case in point. His Meowmorphosis (2011) first follows conventional patterns of literary mash-ups but then veers off this beaten path. By employing a form of empowerment over the hypotext, he engages with Kafka's original work, transposing bug to cat, and thereby adds – as in Grahame-Smith's Pride and Prejudice and Zombies – a contemporary and popular topic: instead of the zombie, a different all-inclusive dimension of the popular is supplied: #catcontent, i.e.: the phenomenon of cats becoming the unofficial "mascot of the Internet" (Alexander 2011, n. pag.). Cook's work thus begins with "[o]ne morning, as Gregor Samsa was waking up from anxious dreams, he discovered that he had been changed into an adorable little kitten" (2011, 7). But Cook's mash-up transgresses mere empowerment. Instead of simply inserting the "little kitten" into the three parts of Kafka's Die Verwandlung, he rewrites a whole side story that negotiates his role as co-modifier of Kafka's original text. In Cook's insertion – which makes up chapters three and four of this five-chapter novel – Gregor Samsa, now turned cat, flees his parental home in order to hang out with other stray cats on the streets of Prague. All of them were previously humans and MASHING UP THE CLASSROOM 79 have recently been transformed into cats. As Samsa meets two cats called Franz and Joseph K, Cook's text reveals a metatextual engagement with the author Franz Kafka as well as his work Der Prozess (Cook 2011, 98). Appropriately, Gregor is also trialled and arrested by these feline Kafkian acquaintances. During his trial, he asks the "tabby" Joseph K about a dream: "What did you dream the night before you were turned into an animal?" […] "I dreamed of an insect […] this insect dwelled in an apartment little different from the one I recall from my days as a man […]. For when I awoke, and it woke, the insect had become a novelist with pomade in his hair, lying on his back and staring at the ceiling […]." (ibid., 122-123) The human that was transformed into a cat, Joseph K, dreams of an insect which is transformed into the author Franz Kafka. Cook's text here not only metatextually engages, but in fact inverts the original process of Kafka's Der Prozess. During the retelling of his dream, K reveals a further layer of authorial discourse embedded in the text, as the former-bug-now-author assemblage reflects on the process of writing: "'O God, what a relentless job I've chosen! Day in, day out, the pen in my hand alone. The stresses of writing are much greater than I ever imagined, and, in addition to that, I have to cope with the problems of meaning, the worries about metaphor and symbols […], fleeting human relationships that never come from the heart, friends who look at me and see only an investor or a poor sack of a man with the soul of a crawling thing. To hell with it all!" (ibid., 122-124) This mise en abyme not only evokes a rather stereotypical existentialist meditation, but also plays with traditional classroom readings of Kafka's The Metamorphosis, emphasising "fleeting human relationships" or the "soul of a crawling thing" (ibid., 124). In addition, the "bureaucratic and commercial triangle[s]" (Deleuze / Guattari 1986, 14) of the original are now extended to the bureaucracy of authorship and the commodification of the mash-up novel. "Gregor's deterritorialization through his becoming-animal" can be read in Coleridge Cook's inverted dream-narrative as a "return of Oedipal force" (ibid., 15). Cook's text has to be regarded as a re-restitution of the political order between father and son, author and mash-up co-modifier. This authorial-Oedipal discourse must consequently be seen as an act of resistance: not only against an institutionalised literary canon but against the claim that literary mash-ups may not be viewed as art in their own right. In doing so, the novel critically reflects and comments on the often ludicrous omnipresence of cats in the popular sphere. Like Kafka's text, The Meowmorphosis, too, must be treated as a contemporary societal critique in its own right that exploits strategies of the popular at the same time by aligning co-modification with commodification. Technological 'empowerment' is merely one facet of the mash-up novel. This second example reveals a direct engagement with and also 'resistance' against authority, institutions, and the literary canon overall. Of course, it remains arguable whether Pride and Prejudice and Zombies, Jane Slayre and other works also engage in an authorship discourse through their respective paratexts: there are always at least two authors mentioned on the cover, the mash-ups are published in a series aptly named "Quirk Classics" and the end of each novel contains "Discussion Questions" for the classroom which are written in a satirical style: 80 THOMAS GURKE AND ALEXANDER ZIMBULOV 1. The name SAMSA follows the same pattern of letters as KAFKA. Do you think Kafka may have been trying to make a point here? […] 8. Gregor Samsa has some issues, hasn't he? 9. Franz Kafka had some issues, didn't he? (Cook 2011, 204-206) But the example of Cook's appropriation goes beyond this: teaching this text enables a complex metatextual discourse on authorship, provides insights into Kafka philology, reveals the structures and function of mash-ups, and offers a glimpse into the popular commodification of the same. In addition, The Meowmorphosis adds a new facet to the forms of 'empowerment' as described in previous mash-ups. This can be labelled as a 'resistance' against mere technological 'empowerment' through an actual transformation – a textual metamorphosis, so to speak – of the literary mash-up as a genre. While Grahame-Smith's and Cook's works exemplify the technological means, political implications, and procedures of the literary mash-up, they present a limited amount of material that is being 'mashed', using either zombies or cats. But since musical mash-ups can consist of a multitude of material that is being brought together, we looked for a contemporary example that might do the same for the literary mash-up. At the same time, we were puzzled by the urge for a constant 'recontextualisation' of material. Similar to the POP project, we again sought answers in media and pop theory. 2.3 Recontextualisation It can be asserted that Walter Benjamin's "age of mechanical reproduction" has by now been replaced by an "age of electronic reproduction", and, as recently pointed out by Peter Wollen, "the trends which he discerned are further extended. Reproduction, pastiche and quotation, instead of being forms of textual parasitism, become constitutive of textuality" (qtd. in Serazio 2008, 79). In a reality that itself seems to be solely constituted by networks of media combinations, the exhaustion and over-abundance of media as the only possible language is often cited as another vital factor in the creation, production, and popular reception of mash-ups. As if as an example of this, the mash-up pioneer Negativland writes that: [w]e are now all immersed in an ever-growing media environment – an environment just as real and just as affecting as the natural one from which it somehow sprang. Today we are surrounded by canned ideas, images, music and text […]. The act of appropriating from this kind of media assault represents a kind of liberation from our status as helpless sponges which is so desired by the advertisers who pay for it all. (qtd. in Serazio 2008, 90) Similar to the aforementioned statement by the mash-up artists Cory Archangel, this sentiment, too, reflects a common exhaustion with the overpowering media landscape, that represents a "real" and "affecting" environment and from which the mash-up may offer a resistance or form of "liberation". Moreover, a loss of identity is exhibited here in which the commodification of the popular – its "canned ideas, images, music and text" – plays a major role. How can this loss of identity be explained through the popular or even via the mash-up? One strand of the pop debate sees a 'compensation model' that highlights a similar problem: according to Luhmannian systems theory, the functional differentiation of society can no longer include whole individuals but can only generate selective points of access. The popular, in turn, is tied to the secondary effects of this functional differentiation by being viewed as a general 'reaction to problems of a world society' (Stäheli 2007, 307). It is hereby endowed with a central function, namely as 'supplier' of par- MASHING UP THE CLASSROOM 81 ticulate identities that compensate or literally 'make up' for a formerly lost whole individual (Stäheli 2007, 307). As the mash-up itself feeds off the popular, it makes sense to expect a literary engagement with a loss of individuality in the face of an omnipresent, over-commodified media landscape. As a case in point, a blurb to Tom Cho's Look Who's Morphing (2014) reads "nothing, including one's self, can be taken for granted". Cho's work is an excellent example for an exhaustion of (meta-)references to the popular within the mash-up. This collection of short stories, which forms a continuous whole at the same time, uses titles such as "Dirty Dancing", "The Exorcist", "The Sound of Music", "Today on Dr. Phil", "Chinese Whispers", "The Bodyguard", "I, Robot", "Pinocchio" or "Cock Rock", thereby boasting countless references to "[f]ilm, television, music, books, porn flicks and comics" (Cho 2014, jacket). The table of contents reads like a 'who's who' of the popular canon and at the same time raises the question: who is, indeed, who?: "As much as I like suitmation, I have come to realise that I have mixed feelings about its popularity. These days, everyone wears suits; everyone is a celebrity" (Cho 2014, 16). The structural 'pattern' of a recontextualisation of popular material thus not only appears on the macro- but also on the micro-level of the short-story collection. On both levels, the claim of the popular as a supplier of particulate roles or identities is realised. This deepens further as Cho intentionally creates an assemblage of protagonist, narrator and implied author, which literally 'morphs' into "Godzilla, Suzi Quatro, Whitney Houston's bodyguard, a Muppet, a gay leatherman, a nun who becomes a governess to the von Trapp children" or "a 100-foot-tall guitar-wielding rock star" (Cho 2014, jacket). The conflation of these various roles bluntly transgresses boundaries of time, gender, and genre. The protagonist himself/herself is caught between all three, constantly entangled in the sphere of the popular, once more restating its all-inclusive potential. Furthermore, the function of the popular as a supplier of identities is externalised as Cho's counterfeit is featured on the book's cover: "The cover's ambiguity reflects the paradigm of Cho's own self-insertion. He can be anything, anywhere, anytime, in any pop culture universe" (Purvis 2014, 4). The seemingly harmless and playful engagement with the question of identity becomes a marketing strategy itself that reflects the over-commodified sphere of the popular. Compared to the examples mentioned above, Look Who's Morphing uses different approaches to escape the beaten paths of the literary mash-up ever since Grahame-Smith's 'classic': by offering a sheer endless recontexualisation of a seemingly infinite amount of material, neither its methodological strategy nor its intertextual references can be mapped out holistically. At the same time, Cho establishes an oddly logical coherence via mash-up, as the transgression of boundaries – even of the literary mash-up itself – becomes constitutive for the structural whole. 3. Conclusion Our two projects have centred on attempts to explore and utilise relationships between participatory media culture and the classroom. The 'POP' project harnessed the study of poetics to mediate between our discipline and everyday phenomena. In addition, it has served as a mash-up approach to teaching itself by aligning different academic fields in mutually informing ways. Our hope was to enhance the critical appreciation 82 THOMAS GURKE AND ALEXANDER ZIMBULOV of existing 'academic' mash-ups, and to rediscover traditional poets as explorers of 'popular taste'. The literary mash-up, on the other hand, can be used in order to teach traditional forms of adaptation whilst enabling a focus on contemporary appropriation culture at the same time (see also Voigts 2015, 160). Mapping the mash-up through DJ and remix contexts furthermore expounds its recent origins and establishes an accessible typology. The 'transformative' authorship discourses can be used in order to establish a micro-historical perspective of the literary mash-up as a genre and its evolution therein. In teaching these texts, we have experienced both the students' renewed appreciation for the 'originals' on the one hand and their (brutally) honest evaluation of the co-modified, mashed-up versions on the other. This, in turn, motivated a critical reflection on a commodified participatory culture, which they are part of at the same time. References Primary Sources Austen, Jane (1906 [1813]): Pride and Prejudice. London: J. M. Dent & Sons Browning Erwin, Sherri (2010): Jane Slayre. London: Pocket ----- (2011): Grave Expectations. New York: Gallery Cho, Tom (2014): Look Who's Morphing. Vancouver: Arsenal Pulp Cook, Coleridge (2011): The Meowmorphosis. Philadelphia: Quirk Czolgosz, W. Bill (2011): Adventures of Huckleberry Finn and Zombie Jim. New York: Gallery Grahame-Smith, Seth; Austen, Jane (2009): Pride and Prejudice and Zombies. Philadelphia: Quirk Horace (1970): Satires, Epistles and Ars Poetica. Trans. Henry Rushton Fairclough. Cambridge, MA: Harvard UP James, E. L. (2012): Fifty Shades of Grey. New York: Vintage Kelly, Tim (1991): Oliver Twisted. Hanbury Long, Adam et al. (2006): "RSC: The Othello Rap," Allicat8318, 24 July 2006, <https://www.youtube. com/watch?v=UC-f0drvdmM> (a scene from the The Complete Works of William Shakespeare (Abridged) (1987) by the same authors) [last accessed 27 December 2016] Moorat, A. E. (2009): Queen Victoria: Demon Hunter. London: Hodder & Stoughton Nice Peter et al. (2011): "Dr Seuss VS Shakespeare," Epic Rap Battles of History, 12, <https://www. youtube.com/watch?v=l3w2MTXBebg> [last accessed 27 December 2016] Plato (1962): The Statesman, Philebus, Ion. Trans. Harold North Fowler. Cambridge, MA: Harvard UP ----- (1963): The Republic. Vol. II. Trans. Paul Shorey. Cambridge, MA: Harvard UP Poe, Edgar Allan (1846): "The Philosophy of Composition," Graham's American Monthly Magazine of Literature and Art 28.4, 163-167 Sidney, Philip (2008): The Major Works. Oxford: Oxford UP Thomas, Ryan C. (2009): The Undead World of Oz. Winnipeg: Coscom Entertainment Winters, Ben H.; Kellgren, Kathrine (2009): Sense and Sensibility and Sea Monsters. Newark, NJ: Audible Inc. -----. (2010): Android Karenina. Philadelphia: Quirk Wordsworth, William (2013): "Preface," in: Wordsworth, William; Coleridge, Samuel Taylor. Lyrical Ballads 1798 and 1802, Oxford: Oxford UP, 95-115 Secondary Sources Alexander, Leigh (2011): "Why the Internet Chose Cats," Thought Catalog, 25 January 2011, n. pag., <http://thoughtcatalog.com/leigh-alexander/2011/01/why-the-internet-chose-cats/> [last accessed 12 February 2017] MASHING UP THE CLASSROOM 83 Barthes, Roland (1977): "The Death of the Author," in: Barthes, Roland: Image – Music – Text. Transl. Stephen Heath. New York: Hill & Wang, 142-148 Daley, Kingslee James (2011): "Hip-Hop & Shakespeare? Akala at TEDxAldeburgh," TEDx Talks, 7 December 2011, <https://www.youtube.com/watch?v=DSbtkLA3GrY> [last accessed 27 December 2016] ----- (2015): "Regenerating Shakespeare," The Economist, 28 December 2015, <https://www.youtube. com/watch?v=ps17xPbMtNo> [last accessed 27 December 2016] ----- (2016): "Who We Are," THSC: The Hip-Hop Shakespeare Company, <http://www.hiphop shakespeare.com> [last accessed 27 December 2016] Deleuze, Gilles; Guattari, Felix (1986): Kafka: Toward a Minor Literature. Trans. Dana Polan. Minneapolis/London: U of Minnesota P European Commission (2016): "European Researchers' Night," 28 June 2016, <http://ec.europa. eu/research/researchersnight/about_en.htm> [last accessed 27 December 2016] Fachhochschule Düsseldorf (2013): "1. Düsseldorfer Nacht der Wissenschaft am 27. September 2013," <http://www.sciencity-duesseldorf.de/idee.html> [last accessed 27 December 2016] Flood, Alison (2016): "Pride and Prejudice and Zombies Author Sued by Publisher," The Guardian, 31 August 2016, n. pag., <http://www.theguardian.com/books/2016/aug/31/pride-and-prejudiceand-zombies-author-sued-by-publisher-hachette-seth-grahame-smith> [last accessed 27 December 2016] Frederick, Brendan (2016): "How Genius Works," Genius, 10 March 2016, n. pag., <http://genius.com /Genius-how-genius-works-annotated> [last accessed 20 December 2016] Fuchs, Peter; Heidingsfelder, Markus (2004): "Music No Music Music: Zur Unhörbarkeit von Pop," Soziale Systeme 10, 292-324 Grossman, Lev (2009): "Pride and Prejudice, Now with Zombies!" Time Entertainment, 2 April 2009, n. pag., <http://content.time.com/time/arts/article/0,8599,1889075,00.html> [last accessed 27 December 2016] Gunkel, David J. (2008): "Rethinking the Digital Remix: Mashups and the Metaphysics of Sound Recording," Popular Music and Society 31.4, 489-510 Gysin, Brion; Burroughs, William S. (1978): The Third Mind. New York: Viking Hutcheon, Linda (2006): A Theory of Adaptation. New York/London: Routledge Jakobson, Roman (1987): Language in Literature. Cambridge, MA/London: Harvard UP Jenkins, Henry (1991): Textual Poachers: Television Fans and Participatory Culture. New York: Routledge ----- (2006): Convergence Culture: Where Old and New Media Collide. New York/London: New York UP Johnson, Samuel (1755): "Parody," in: Johnson, Samuel (ed.): Dictionary of the English Language. London: W. Strahan Lüdeke, Roger (2011): "Zur Einleitung," in: Lüdeke, Roger (ed.): Kommunikation im Populären: Interdisziplinäre Perspektiven auf ein ganzheitliches Phänomen. Bielefeld: Transcript, 7-12 Mulvey-Roberts, Marie (2014): "Mashing up Jane Austen: Pride and Prejudice and Zombies and the Limits of Adaptation," The Irish Journal of Gothic and Horror Studies 13, 17-37 Navas, Eduardo (2012): Remix Theory: The Aesthetics of Sampling. Vienna/NewYork: Springer O'Neill, Stephen (2014): Shakespeare and YouTube. London/New York: Bloomsbury ----- (2016): "'It's William back from the dead': Commemoration, Representation and Race in Akala's Hip-Hop Shakespeare," Studies in Ethnicity and Nationalism 16.2, 246-256 Prescott, Paul (2010): "Shakespeare and Popular Culture," in: De Grazia, Margreta; Wells, Stanley (eds.): The New Cambridge Companion to Shakespeare, Cambridge: Cambridge UP, 269-284 Purvis, Emily (2014): "Self-Insertion and Identity in Tom Cho's Look Who's Morphing," Limina 20.2, 1-11 Serazio, Michael (2008): "The Apolitical Irony of Generation Mash-Up: A Cultural Case Study in Popular Music," Popular Music and Society 31.1, 79-94 Stäheli, Urs (2007): "Bestimmungen des Populären," in: Huck, Christian; Zorn, Carsten (eds.): Das Populäre der Gesellschaft: Systemtheorie und Populärkultur, Wiesbaden: VS Verlag, 306-321 84 THOMAS GURKE AND ALEXANDER ZIMBULOV Voigts, Eckart (2015): "Mashup und intertextuelle Hermeneutik des Alltagslebens: Zu Präsenz und Performanz des digitalen Remix," Perspektiven. MEDIENwissenschaft 2, 146-163 Wisecrack (2016): "About," YouTube, <https://www.youtube.com/user/thugnotes/about> [last accessed 20 December 2016] Section II Engaging with the Past: Reinventing the Middle Ages Chair: Eva von Contzen Annette Kern-Stähler Nicole Nyffenegger EVA VON CONTZEN (FREIBURG), ANNETTE KERN-STÄHLER (BERN), AND NICOLE NYFFENEGGER (BERN) Engaging with the Past: Reinventing the Middle Ages The medieval period polarises. The notorious but remarkably persistent image of the 'Dark Ages' continues to be used to cement the boundary between the Middle Ages and the Renaissance as well as that between the (medieval) past and modernity. In parallel, romanticised notions of knights in shining armour and damsels in distress continue to be cultivated. The meanings and locations of medievalism have shifted over time. The antiquarian movement, born in the seventeenth century, sought to reconstruct and preserve the medieval past. In the nineteenth century, when Thomas Malory's Morte Darthur (1485) was reprinted for the first time after almost two hundred years, writers such as Alfred Tennyson and William Morris were inspired by their own version of the medieval heritage, and the monarchy actively used and promoted medieval ideals to strengthen Queen Victoria's rule. More recently, accounts of a (pseudo-)medieval past – from The Lord of the Rings trilogy (1954-1955) to the HBO series Game of Thrones (2011-present) – have dominated popular culture. Today's image of the Middle Ages is multimedial and interactive: the medieval is present in fantasy literature, historical novels, blockbusters and TV series, fan fiction, computer games, reenactments, and medieval fairs. The continuing presence and relevance of the medieval in post-medieval cultures benefits increasingly from scholarly attention. Medievalism – the perception, reception, interpretation, and (re-)invention of the Middle Ages in post-medieval cultures – has become a central concern for those studying and teaching the medieval period. Once viewed as an aberration of proper philological enquiry, medievalism studies has in the last thirty years turned into a dynamic and self-confident discipline, a development whose generative impulses can be traced via the issues of the field's first specialised journal, Studies in Medievalism, which was launched by Leslie J. Workman in 1979. In the introduction to her Cambridge Companion to Medievalism (2016), Louise D'Arcens reflects on the coming-of-age of medievalism studies. When "a field of study […] merits its own Cambridge Companion", she writes, it "is a sign the field has gained enough momentum and maturity to reflect on its own progress, to offer summaries of key topics, developmental paths, and critical approaches" (1). This disciplinary self-reflection has arguably been propelled by the urgency to taxonomise the "sheer diversity of material" (Matthews 2015, 35): medievalism spans a wide range of periods and genres and is manifest in a variety of cultural artefacts. Francis Gentry and Ulrich Müller differentiate between the "productive reception", the "reproductive reception", the "academic reception", and the "political-ideological reception" of the Middle Ages (1991, 401); Valentin Groebner distinguishes between the different narrative functions of the Middle Ages, a period which serves as a point of origin in continuity narratives, is inhabited emotionally in narratives of identification, or serves as an exotic foil to the present in narratives of alterity (2008, 124-27); David Matthews 88 EVA VON CONTZEN, ANNETTE KERN-STÄHLER, NICOLE NYFFENEGGER speaks of the Middle Ages "as it was", the Middle Ages "as it might have been", and the Middle Ages "as it never was" (2015, 37-38), and, in the Cambridge Companion (2016, 3), D'Arcens distinguishes between the "medievalism of the found Middle Ages", which emerges from the interpretation of material remains of the medieval past, and the "medievalism of the made Middle Ages", which is created in texts, objects, performances, and practices. As D'Arcens points out, even the medievalism of the found Middle Ages pursued by traditional medieval studies is always already a medievalism, the '-ism' indicating the mediated nature of all our scholarly engagements with the objects of our attention. In other words, medieval studies is involved in the process of creating the Middle Ages and is thus necessarily itself a medievalism, and may be studied as such. When we submitted our proposal to the Anglistentag, there had not been a medieval section for more than ten years. Medievalists in German-speaking countries (in Germany in particular) have become an endangered species. Medieval studies is now a small, specialised area within the thriving field of English studies/Anglistik and is in danger of being cut entirely given the recent trend of downsizing departments and redesignating chairs. This is all the more lamentable if one considers the long and rich history of medieval English studies in Germany, which has had an enormous impact on the field on an international scale. When we decided to run a 'medievalism' section rather than a 'medieval' one at the Anglistentag 2016, we wanted to foster a dialogue between the few remaining medievalists and our colleagues working in later periods. With its focus on reimaginations of the medieval in post-medieval times, medievalism is particularly well suited for nurturing such trans-historical dialogues. The response we had was extremely encouraging and demonstrated a great interest in the longevity of the Middle Ages and in the uses, creations, and recreations of the medieval, spanning from the medieval period itself to the recent Brexit campaign. It is not surprising that the majority of abstracts we received proposed to engage with the periods which have arguably been most interested in all things medieval: the Romantic and Victorian eras, when notions of chivalry and feudal order offered an escape from the confines of industrialisation, population growth, and urban sprawl; as well as our own times, when the adjective 'medieval' routinely crops up in debates about ISIS and the wearing of burkas, and when, immediately after the Brexit vote, people in the UK expressed their wish for King Arthur to return. The primary texts discussed in the papers submitted for publication in the conference proceedings are novels by Charles Dickens (Bauer / Zirker), Walter Scott, Rosemary Sutcliff (Fricke) as well as a speech by the Eurosceptic and Brexiteer Daniel Hannan (Berger). Richard Utz, one of the keynote speakers at the Anglistentag, makes a passionate plea for a broad and inclusive understanding of medievalism and its study that links the various forms of engagement with the Middle Ages within and beyond the academy. These essays once more demonstrate that the Middle Ages as a unified concept has always been a fiction, standing in for a later set of imaginations and demarcations. In "Dreaming of the Middle Ages" (1979), Umberto Eco discusses modernity's ceaseless desire for the medieval period: "looking at the Middle Ages means looking at our infancy, in the same way that a doctor, to understand our present state of health, asks us about our childhood, or in the same way that the psychoanalyst, to understand our present neuroses, makes a careful investigation of the primal scene" (65). The essays in ENGAGING WITH THE PAST: REINVENTING THE MIDDLE AGES 89 this section all zoom in on different manifestations of such a 'diagnosis', thereby throwing into relief the complexities of imagining the past in the trajectory of 'the medieval' and its manifold connotations. References D'Arcens, Louise, ed. (2016): The Cambridge Companion to Medievalism. Cambridge: Cambridge UP ----- (2016): "Introduction," in: D'Arcens, Louise (ed.): The Cambridge Companion to Medievalism. Cambridge: Cambridge UP, 1-13 Eco, Umberto (1990): "Dreaming of the Middle Ages," in: Eco, Umberto: Travels in Hyperreality. Essays. Trans. William Weaver. San Diego et al.: Harcourt, 61-72 Gentry, Francis G.; Müller, Ulrich (1991): "The Reception of the Middle Ages in Germany: An Overview," in: Gentry, Francis G. (ed.): German Medievalism. Studies in Medievalism III.4. Cambridge: D. S. Brewer, 399-422 Groebner, Valentin (2008): Das Mittelalter hört nicht auf: Über historisches Erzählen. Munich: Beck Matthews, David (2015): Medievalism: A Critical History. Cambridge: Boydell & Brewer MATTHIAS BAUER AND ANGELIKA ZIRKER (TÜBINGEN) Subtle Medievalism: The Case of Charles Dickens 1. Introduction Nineteenth-century literature and the arts are obvious candidates to reflect on "Engaging with the Past", but within that period, Charles Dickens is perhaps one of the least obvious cases to describe such an engagement. He is known especially for his sceptical view of venerating the Middle Ages as a source of artistic inspiration and a model of social and political order (see Brantlinger 2001, 64). In his 1844 Christmas book, The Chimes, Dickens has his protagonist, the ticket-porter Toby Veck, meet a group of city gentlemen, Alderman Cute, Mr Filer and a red-faced, unnamed gentleman, who scold Toby for eating tripe as "the most wasteful article of consumption" (2008b, 100). The poor man's diet becomes an occasion for his commenting on "such degenerate times as these" (ibid., 101) and praising the "good old times, the grand old times, the great old times! Those were the times for a bold peasantry, and all that sort of thing. Those were the times for every sort of thing, in fact. There's nothing now-a-days" (ibid.). The inherent exaggeration of the gentleman's praise of the past and his disparagement of the present point towards Dickens's satire. In particular, Dickens in this passage holds up to ridicule the kind of nostalgia represented by the neo-medieval, feudalist dreams of the "Young England" movement. This intention can be inferred from what we know of the textual genesis of The Chimes: according to Dickens's biographer John Forster, he at first had wanted the man who preferred the past to the present to be a "Young England gentleman" but then exchanged him for a "real good old city Tory" at Forster's request, probably in order to avoid being charged with libel (see Davies 1983, 169). The Young England movement, under the leadership of Benjamin Disraeli, aimed at returning to the feudal system in which "Each knew his place: king, peasant, peer, or priest, / The greatest owned connexion with the least; / From rank to rank the generous feeling ran, / And linked society as man to man".1 The three gentlemen's unfeeling interaction with Toby shows that such a running of "generous feeling" "from rank to rank" is an outrageous lie: the praise of the feudal past and its allegedly ideal form of social cohesion is expressive of the inability to form a connexion with the human being next to oneself. The Middle Ages and their feudal system are being appropriated as a means to cover up the mindlessness and selfish wish for power of those who divert attention from their own failures and shortcomings. Thus, the effect of Dickens's removing the specific reference to the Young England movement from The Chimes is even to enhance the satire. As the narrator points out, the red-faced gentleman's praise of the "good old times" is so unspecific that one never learns "what particular times he alluded to" (Dickens 2008b, 102); it is nothing but a "set form of words" in which he goes "turning round and round" (ibid., 103). By having his narrator ridicule such ver- 1 Lord John Manners, England's Trust 1841; see The Chimes 427-28n101; Manners had earlier contributed to Disraeli's 1835 The Vindication of the English Constitution. 92 MATTHIAS BAUER AND ANGELIKA ZIRKER bal behaviour, Dickens appears to be quite distrustful of assigning much positive value to the past.2 2. Dickens's Negative View(s) Dickens tends to link his negative views of the past in general and the Middle Ages in particular to specific characters and their perception of the past. A case in point is the following conversation in Dombey and Son (1848): Mrs Skewton, the mother of Edith Granger (who is to marry Mr Dombey), talks to Mr Carker, the arch villain of the novel, over breakfast at Leamington Spa; the subject of their conversation is a planned visit to Warwick Castle: "I am quite rejoiced, Mr. Carker," said the lady-mother, at breakfast, after another approving survey of him through her glass, "that you have timed our visit so happily, as to go with us today. It is the most enchanting expedition!" "Any expedition would be enchanting in such society," returned Carker; "but I believe it is, in itself, full of interest." "Oh!" cried Mrs Skewton, with a faded little scream of rapture, "the Castle is charming! – associations of the Middle ages – and all that – which is so truly exquisite. Don't you dote upon the Middle ages, Mr Carker?" "Very much indeed," said Mr Carker. "Such charming times!" cried Cleopatra. "So full of Faith! So vigorous and forcible! So picturesque! So perfectly removed from commonplace! Oh dear! If they would only leave us a little more of the poetry of existence in these terrible days! […] We are dreadfully real, Mr Carker," said Mrs Skewton; "are we not?" (Dickens 2002, ch. 27, 421) What we are presented with in this passage is an idealising and clichéd perception of the Middle Ages. Mrs Skewton speaks in a vague and superficial manner (which fits her overall superficiality) about "the Middle ages and all that" and describes the castle as well as the historical period in general as "charming".3 The "charm" is then characterised in more detail, e.g. as "picturesque". This word originated and became popular in the eighteenth century: the OED records Steele's use of it in 1705 as the first instance; it was then used in art theory, e.g. in 1768 by W. Gilpin in An Essay upon Prints; Containing Remarks upon the Principles of Picturesque Beauty. Mrs Skewton, accordingly, describes the Middle Ages not only enthusiastically but also in terms borrowed from the eighteenth century, a point we will develop further below. Mrs Skewton's praise ends in her comparison of the "poetry of existence" in the Middle Ages and the reality of her own time, an idea she may have got through reading novels thriving on popular medievalism.4 This last point is commented on by the nar2 3 4 Dickens's satire of the gentleman's praise of "the good old times" in The Chimes takes up the sarcastic praise of all sorts of "good old" things in his ballad published in The Examiner on 7 August 1841 (reprinted, with the exception of one stanza, by Forster in Bk. 2, ch. 12 of The Life of Charles Dickens; Forster 1969, 1: 164-165). This "new version" of a song by Henry Russell, "A Fine Old English Gentleman", is an anti-Tory response to the election of Sir Robert Peele as prime minister (see Rumens 2012, who reprints the whole poem) and mockingly hails the resuscitation of "All of the olden time" (stanza 7). OED, "charming, adj.": "2.a. Fascinating; highly pleasing or delightful to the mind or senses. (At first distinctly fig. from 1. [Using charms; exercising magic power.], but now used without any thought of that, and as a milder word than enchanting.)" In the 1839 edition of Edward Bulwer-Lytton's The Pilgrims of the Rhine, the last chapter, which takes place "amidst the desolate ruins of Heidelberg" (229), in sight of "the shattered SUBTLE MEDIEVALISM: THE CASE OF CHARLES DICKENS 93 rator: "Few people had less to complain of their reality than Cleopatra, who had as much that was false about her as could well go to the composition of anybody with a real individual existence" (ibid., 422). Her estimation of the past is hence unmasked as completely wrong because the present reality, to which she compares the past, is in her case purely artificial. The fact that Carker agrees with her does not bode well for the evaluation of his character either. But things get even worse when the actual visit is described: "Those darling begone times, Mr Carker," said Cleopatra, "with their delicious fortresses, and their dear old dungeons, and their delightful places of torture, and their romantic vengeances, and their picturesque assaults and sieges, and everything that makes life truly charming! How dreadfully we have degenerated!" "Yes, we have fallen off deplorably," said Mr Carker. […] "We have no Faith left, positively," said Mrs Skewton, advancing her shrivelled ear; for Mr Dombey was saying something to Edith. "We have no Faith in the dear old Barons, who were the most delightful creatures – or in the dear old Priests, who were the most warlike of men – or even in the days of that inestimable Queen Bess, upon the wall there, which were so extremely golden. Dear creature! She was all Heart! And that charming father of hers! I hope you dote on Harry the Eighth!" "I admire him very much," said Carker. "So bluff!" cried Mrs Skewton, "wasn't he? So burly. So truly English. Such a picture, too, he makes, with his dear little peepy eyes, and his benevolent chin!" (ibid., 424-425) The whole passage is marked linguistically: Mrs Skewton uses a number of alliterations (darling – delicious – dear – delightful), as well as oxymoronic, self-contradictory adjective-noun combinations (delicious fortresses – dear dungeons – delightful places of torture – romantic vengeances – picturesque assaults and sieges), and hyperbole (most delightful, most warlike, inestimable, extremely golden). She moves on from the Middle Ages to the Tudor period when she comes to a description of the portraits of Elizabeth I and Henry VIII, then exhibited at Warwick Castle.5 She regards Henry as "charming," and the period as "extremely golden" – which exaggerates a view on Henry VIII that Dickens found particularly inappropriate. Mrs Skewton is, apparently, a bad physiognomist and historian. Dickens would take up her characterisation of Henry VIII in his A Child's History of England, composed six years later (1854). In chapter 23, he portrays "England under Henry the Eighth, Called Bluff King Hal and Burly King Harry": 5 casements and riven tower" of the castle (ibid.), and near the Neckar river, stresses that the protagonist has lost "the poetry of existence" with the death of his beloved (ibid., 234). In the first edition (1834), the narrator speaks of "the sunlight of life" instead (339-340). Cf. the note in the Penguin edition: "In Dickens's time, portraits of Elizabeth I and Henry VIII were prominently displayed at Warwick Castle. The picture of Henry VIII remains, but that of Elizabeth (the so-called 'Coronation' portrait) is now in the National Portrait Gallery. Dickens seems here to be comparing the bride-seeking Dombey to the uxorious Henry, and the cool Edith to the professionally virginal Elizabeth" (Dickens 2002, 980n7). Landow (2009) cites the passage from Dombey and Son as an example of Dickens emphasising "only the darker qualities of the middle ages" and points out that "the jarring catachresis [sic] of juxtaposing 'delightful' and 'torture' immediately distanc[es] her [i.e. Mrs Skewton] from the reader". It will be seen that Landow's judgment concerning Dickens's attitude towards the Middle Ages is one-sided. 94 MATTHIAS BAUER AND ANGELIKA ZIRKER We now come to King Henry the Eighth, whom it has been too much the fashion to call "Bluff King Hal," and "Burly King Harry," and other fine names; but whom I shall take the liberty to call, plainly, one of the most detestable villains that ever drew breath. (Dickens 1907, 223) The plain truth is, that he was a most intolerable ruffian, a disgrace to human nature, and a blot of blood and grease upon the History of England. (ibid., 255) Mrs Skewton's words of characterisation – bluff, burly – are repeated by Dickens to denigrate them as being merely the "fashion",6 meaning that people use them without having any idea of what they are talking about. That Mrs Skewton uses them shows that she is uninformed, follows the fashion, and has no substance – just like her idea of the past (the same goes, by the way, for Carker). Dickens in Dombey and Son uses the trip to Warwick Castle, a representative building of the Middle Ages, as a tool for characterisation and a comment on life: having a character called Cleopatra in the mid-nineteenth century speak about the medieval times in terms of the eighteenth century is meant to exemplify not only the anachronistic stance of people without a sense of history but also how the instrumentalisation and appropriation of the past leads to a loss of an apt relation to the present and thus a failure to live in time.7 Mrs Skewton alias Cleopatra is a character outside of her time: in her overall behaviour, she is a remnant of the Georgian period and its dandyism, a mode of life Dickens would ironically comment on when he described "some ladies and gentlemen of the newest fashion, who have set up a Dandyism" in his 1852-1853 novel Bleak House. Those fashionable people have no other expression of emotion than bewailing that the Vulgar have no "faith in things in general" (Dickens 1999, 173). By this they mean, as the narrator puts it sarcastically, that they regrettably have no faith in what has "been tried and found wanting". Their only way of establishing that desirable "faith in a bad shilling" is "mak[ing] the vulgar very picturesque and faithful by putting back the hands upon the clock of time and cancelling a few hundred years of history" (ibid.).8 The medievalism of this kind is based on "the great retro6 7 8 It comes rather as a surprise that the Oxford edition would refer to A Child's History of England in the note on Henry VIII but to a different passage, with no comment whatsoever on the word choice: "Harry the Eighth: according to Dickens's Child's History, Henry VIII (1491-1547) was 'a disgrace to human nature, a blot of blood and grease upon the History of England'" (Dickens 1907, 958, note on 410). See also Chesterton's comment in his introduction to the Everyman edition of A Child's History of England: "sheer instinct and good moral tradition made him [Dickens] right, for instance, about Henry VIII. […] Dickens's imagination could not re-picture an age where learning and liberty were dying rather than being born: but Henry VIII. lived in a time of expounding knowledge and unrest; a time therefore somewhat like the Victorian. And Dickens in his childish but robust way does perceive the main point about him: that he was a wicked man" (ibid., xi). This may be regarded as being symptomatic for quite a few characters in this novel. Mr Dombey also tends to forget both the past and the present – he lives for the future alone, and his firm "Dombey and Son". As Walker Heady points out, the forgetting of the past leads to illness, and only the understanding of the past can lead to an understanding of self (2009, 105-106). This understanding, however, presupposes a taking the past for what it was rather than idealising and appropriating it. A case in point for clinging to the past and, hence, failing to live in the present, is Miss Havisham in Great Expectations. In A Christmas Carol, by contrast, Scrooge's forgetfulness about the past is the root of his present evil. See Gill's note in the OUP edition of Bleak House (Dickens 1999, 926): "Dickens conflates aspects of contemporary life he disliked and mistrusted – the Gothic revival, with its associated cult of the medieval, the Oxford/High Church movement, regarded by its opponent as an at- SUBTLE MEDIEVALISM: THE CASE OF CHARLES DICKENS 95 gressive principle" (Dickens 1996, 246) that Dickens, in an article called "Old Lamps for New Ones", diagnosed in Pre-Raphaelite Art. 3. The Uses of the Past And yet, despite these negative evaluations of the past, we are presented with an ambivalent attitude towards the relationship of past and present: Dombey and Son is the novel where whole parts of London disappear for the sake of technological progress. When we read the portrayal of Staggs's Gardens, now that the railway has arrived, we can see that Dickens does not welcome the new age unequivocally either: There was no such place as Staggs's Gardens. It had vanished from the earth. Where the old rotten summer-houses once had stood, palaces now reared their heads, and granite columns of gigantic girth opened a vista to the railway world beyond. The miserable waste ground, where the refuse-matter had been heaped of yore, was swallowed up and gone; and in its frowsy stead were tiers of warehouses, crammed with rich goods and costly merchandise. […]. […] Night and day the conquering engines rumbled at their distant work, or, advancing smoothly to their journey's end, and gliding like tame dragons into the allotted corners grooved out to the inch for their reception, stood bubbling and trembling there, making the walls quake, as if they were dilating with the secret knowledge or great powers yet unsuspected in them, and strong purposes not yet achieved. But Staggs's Gardens had been cut up root and branch. Oh woe the day! when 'not a rood of English ground' – laid out in Staggs's Garden – is secure! (2002, ch. 15) The passage in Dombey and Son helps us see that Dickens's satirical treatment of things medieval (or better: of attitudes medieval) is only one side of the coin. On the one hand, technological progress does away with "[t]he miserable waste ground" with its heaps of "refuse-matter" but, on the other hand, in fusing quotations from Wordsworth and Goldsmith, Dickens voices a deep regret: "Oh woe the day! When 'not a rood of English ground' – laid out in Staggs's Garden – is secure!" This combines Wordsworth's sonnet "On the Projected Kendal and Windermere Railway" (1844), which begins "Is not a nook of English ground secure", with a line from Oliver Goldsmith's poem The Deserted Village (1770), in which the expression "every rood of ground" is used. This is what Sanders's annotations in the Penguin edition tell us; he treats the line as a jumbled "misquotation". Such a negative evaluation, however, obscures the function of Dickens's technique, for the Goldsmith quotation evokes a decidedly pre-modern context, which is no coincidence. In context, it reads: "A time there was, ere England's griefs began, / When every rood of ground maintained its man" (Goldsmith 1973, 57-58). If not a feudal dream, this is a dream of a past age in which "a bold peasantry" secured a perfect equilibrium of "what life required" – an age before "trade's unfeeling train / Usurp[ed] the land" and provided it with "Unwieldy wealth" and "opulence". Not just because of the retrospective ambiguity of "train" does Dickens's description of Staggs's Garden resonate with further echoes of Goldsmith's nostalgia; the "tiers of warehouses, crammed with rich goods and costly merchandise" evoke Goldsmith's description of the new wealth which had not improved society but caused imbalance. But – and here we can see how balanced Dickens's adoption of the regret for the bygone past is – the new age has not replaced a happy tempt to turn the clock back to an 'age of faith', when the church and its rituals were allpowerful and when the lower orders knew their place". 96 MATTHIAS BAUER AND ANGELIKA ZIRKER rural world but a miserable waste ground. The scene remains ambiguous: Staggs's Gardens, as the name (evocative of hunting) implies, and as the expression "root and branch" suggests, is a piece of England's natural environment supplanted by the tame dragons of the industrial age. At the same time, Staggs's Gardens was no longer a natural environment but a rubbish dump. Seen in this light, the Wordsworth-Goldsmith reference rings with irony. Yet again, if we take the tame dragons to be evocations of legend and medieval romance,9 there is an element of "old" in the "new" which reinstalls an aspect of the very thing it is supposed to annihilate. In this respect, the Staggs's Garden passage is the counterpart to Mrs Skewton's "darling begone times". If the wilful, anachronistic appropriation of the Middle Ages (or all things medieval) turns characters into objects of satire, the very reason for Dickens's satirical attack can provide us with the key to what may be called Dickens's subtle medievalism. What we mean by this paradox is that the very appropriation of the past is but a sign of its loss, whereas more appropriate and apt uses of the past must be sought elsewhere and may come in as an element of the future. Furthermore, the forgetfulness about the past may make it intrude itself in a doubtful fashion upon the present, as the "tame dragons" indicate. In order to elaborate on the idea of Dickens's subtle medievalism a little further, we would like to turn to David Copperfield, the next novel in Dickens's career after Dombey and Son. In this fictional autobiography, the past is very much a matter of "Personal History" (the subtitle of the book). The appropriate uses of the past form an essential part of the protagonist's making sense of his life story, and we shall see that the Middle Ages play a key role in this process. They come in through the pivotal location of David's young adulthood: Canterbury, with its evocation of medieval architecture and its history as a place of pilgrimage.10 This can be seen when David, towards the 9 10 Honegger (2009) points out that there is probably only one tame dragon in medieval literature (34n21; even though he goes on to remind us of dragon-taming as a feature of saints' legends). Dickens's point is, of course, not that the "tame dragons" to which the conquering engines are compared are medieval in nature but that the engines are like (medieval) dragons tamed. – Dickens's ambivalent attitude to the railroad as a sign of the new age is even to be seen in in his anti-Tory parody of "The Fine Old English Gentleman", where he speaks of "The good old times when William Pitt, as all good men agreed, / Came down direct from Paradise at more than railroad speed…" (Rumens 2012; stanza 4). Rumens believes that Dickens is punning on "railroad" as a verb, "meaning to force an action or outcome at undue speed"; according to the OED, however, this meaning is first documented in a U.S. source of 1850. Canterbury furthermore evokes Chaucer's Canterbury Tales, whose impact on Dickens has been discussed e.g. by Tambling (2015); while he emphasises Chaucer's influence on Dickens's art of characterisation (e.g. 49) he also points out topographical links and reminds us that it is Mr Micawber in David Copperfield who expressly mentions "that religious edifice, immortalised by Chaucer, which was anciently the resort of Pilgrims […] the Cathedral" (51-52; David Copperfield, ch. 27, 396). Tambling regards Dickens's representation of Canterbury in David Copperfield as "deliberately […] mediaeval" (52). Another example of Dickens's knowledge and awareness of Chaucer mentioned by Tambling is also relevant to David Copperfield even though Tambling does not make that link: in an 1866 letter to Sir James Emerson Tennent, explaining what the donor of the Poor Traveller's Refuge at Rochester, another historical cathedral city, meant when in 1579 he excluded "Rogues or Proctors" from the charity, Dickens cites from Chaucer's General Prologue (57) and identifies them with his humbug Pardoner. This Chaucer link is relevant to David Copperfield's course of life: it casts some additional light on his decision to try and become a "proctor" (ch. 23, 335; David's friend Steerforth calls him "a SUBTLE MEDIEVALISM: THE CASE OF CHARLES DICKENS 97 end of the story (in ch. 52), returns to Canterbury shortly before the death of his wife Dora. Early in the morning, I sauntered through the dear old tranquil streets, and again mingled with the shadows of the venerable gateways and churches. The rooks were sailing about the cathedral towers; and the towers themselves, overlooking many a long unaltered mile of the rich country and its pleasant streams, were cutting the bright morning air, as if there were no such thing as change on earth. Yet the bells, when they sounded, told me sorrowfully of change in everything; told me of their own age, and my pretty Dora's youth; and of the many, never old, who had lived and loved and died, while the reverberations of the bells had hummed through the rusty armour of the Black Prince hanging up within, and, motes upon the deep of Time, had lost themselves in air, as circles do in water. (Dickens 1997, 723-724) In some ways, this is the counterpart to the Staggs's Garden passage from Dombey and Son. Where there is disruption and loss in Dombey and Son, there is a sense of continuity between the (medieval) past and the present in David Copperfield. Instead of disruption and disappearance, there is a pastoral environment ("rich country and pleasant streams") which stretches out for "many a long unaltered mile"; the cathedral towers seem to defy the existence of change. This continuity is then contrasted with the reminder of time and the transient nature of everything. The bells, parts of the towers, make David aware of the impermanence of human life in comparison to their age. The medieval towers and their bells thus become a memento mori in the tradition famously marked by John Donne's meditation "For whom the bell tolls" (Donne 1975, 86). But even though the sound of the bells, like the human lives, are nothing more than "motes upon the deep of Time", little specks in the ocean of time, they keep on sending their message and provide the means by which the protagonist becomes aware of his own temporality. This is very different from the anachronistic negation of time that we have seen in Mrs Skewton. We can see here a function of the subtle medievalism in Dickens: the Middle Ages, i.e. the presence of the past in the form of the cathedral and its towers, enable human beings to "live in the Past, the Present, and the Future" (Dickens 2008a, 77), as the reformed Scrooge vows to do at the end of A Christmas Carol. Having "lived and loved and died" (by contrast to Mrs Skewton who seems to do none of the three) lets human beings become "never old". Thus, the point of a medieval place is not, like Warwick castle, to deny time or fly back into a made-up past, but to become aware of it and live in it. In David Copperfield, this becomes most evident in the chapters which mark a second start in David's life; they are called "I make another Beginning" (Dickens 1997, ch. 15) and "I am a New Boy in More Senses than One" (ibid., ch. 16). They describe David's first arrival at Canterbury, where he becomes a lodger at Mr Wickfield's house and a pupil at Dr Strong's school. The two places combined represent classical antiquity and the Middle Ages; the classicism of Dr Strong's school is not only expressed in the Doctor's constant search for the "Greek roots" of words (which young David at first supposes to be "a botanical furor on the Doctor's part"; ibid., 231) but also in the architecture, such as the stone urns on the wall around the school, which are "like sublimated skittles, for sort of monkish attorney"). In his decision to become a writer David discards this form of medievalism. Flaihiff (1991) relates the "fellow-travellers" of Dickens's Little Dorrit to Chaucer's Pilgrims. Besserman (2006) discusses the Chaucer references in David Copperfield and wonders if Uriah Heep's comical self-comparison to Christ (in ch. 61) was inspired by Chaucer's comparison of Criseyde to Christ (102). 98 MATTHIAS BAUER AND ANGELIKA ZIRKER Time to play at" (ibid., 220). The allegorical mode evoked here agrees with the medievalism of Mr Wickfield's house, which is "[a]s quiet as a monastery, and almost as roomy". In the description of the house, a strange fusion with the cathedral itself seems to take place, occasioned by Mr Wickfield's daughter Agnes, who will become David's spiritual guide and second wife. David's new life, his being "a New Boy in More Senses than One", is very much linked with meeting this girl, and we may be justified in regarding their constellation as an evocation of Dante's Vita nuova: Agnes becomes David's Beatrice, both saint and beloved. Agnes, from the outset, evokes in David the memory of "a stained glass window in a church": I cannot call to mind where or when, in my childhood, I had seen a stained glass window in a church. Nor do I recollect its subject. But I know that when I saw her turn round, in the grave light of the old staircase, and wait for us, above, I thought of that window; and I associated something of its tranquil brightness with Agnes Wickfield ever afterwards. (ibid., 217) Agnes thus transforms the monastery-like house into a church by becoming a special sort of light and image. The semi-transparent nature of the stained glass window becomes an expression of Agnes's function for David's life: she is both real and present and the guide to a higher and transcendent life – in the very act of evoking medieval religious art Dickens makes us see that David's journey is directed towards "goodness, peace, and truth" (ibid., 226).11 Agnes is like the virtue of which Beatrice speaks in the Paradiso, that "shines through the body, as gladness does through a living pupil" (2.143-144; qtd. in Akbari 2004, 140).12 This 'medieval' and partly allegorical character of Agnes has led to quite a few misunderstandings among modern critics.13 But it is entirely in keeping with Dickens's attitude elsewhere, e.g. when he praises Daniel Maclise's cartoon for one of the frescos to be painted in the new House of Lords, in which the artist, as Dickens sees it, interprets the medievalist subject given by The Royal Commission of Fine Arts, "The Spirit of Chivalry", in a very special way: as a young woman representing "the Guardian Genius of all noble deeds and honourable renown" (Dickens 1996, 77). 11 12 13 The comparison of Agnes to a church window is integrated into a network of symbolic functions of windows in David Copperfield. A relevant parallel (as regards the past, the present, and the future) is the passage in which the narrator speaks of "the tremendous region whence I had so lately travelled [i.e. before birth]; and the light upon the window of our room shone out upon the earthly bourne of all such travellers, and the mound above the ashes and the dust that once was he, without whom I had never been" (Dickens 1997, 12). On the popularity of stained glass in medieval revival literature (starting with the "dim religious light" of "storied windows richly dight" in Milton's "Il Penseroso"; Milton 1981, 146, ll. 159-160), see Alexander (2007, ch. 2, e.g. 54-55). Even though there is (apart from the saint's name) no direct link between Keats's "The Eve of St. Agnes" (1819) and David Copperfield, the evocation of a transcendent light by means of medieval stained glass (that turns Madeline into a "splendid angel"; Keats 2007, 346, l. 223) combined with the rejection of feudalism in that poem (cf. Alexander 2007, 62) must have struck a sympathetic chord with Dickens, even though Porphyro's behaviour may not have. In the original "la virtù mista per lo corpo luce / come letizia per pupilla viva". For the relation of Agnes to Beatrice and of David's journey to Dante's Divine Comedy, see Bauer (1991, e.g. 206-207, 305). On Dickens (especially Our Mutual Friend) and Dante, see Tambling (2010). Tambling is interested in images of "Dickens as the writer of the urban" that link him to Dante, "rather than images which push us back towards the medieval and to nostalgia, where Dickens of course would not go" (115). As we try to show, the medieval is not necessarily identical with nostalgia in Dickens. See Bauer (1991, 300-314, e.g. 308n28) and Zirker (2012, e.g. 169-170n4). SUBTLE MEDIEVALISM: THE CASE OF CHARLES DICKENS 99 Agnes is anything but weak or insipid. In her energy and usefulness, she is contrasted with David's "child-wife" Dora. In this respect, she can also be aligned with the evocation of the Middle Ages through art and architecture. In "Old Lamps for New Ones", we remember, Dickens had lampooned artists of his own time who wanted to go back and undo the achievements of Raphael and other Renaissance artists. He comes up with a number of fictitious brotherhoods, such as "the Pre-Newtonian Brotherhood" (Dickens 1996, 247) who ignore the laws of gravitation, and a "P.G.A.P.C.B, or PreGower and Pre-Chaucer-Brotherhood for the restoration of the ancient English style of spelling" in order to show the idiocy of any attempt at reinstalling the Middle Ages. Architecture is absent from these spoofs, even though Dickens invents a "Pre-Laurentius Brotherhood […] for the abolition of all but manuscript books" (ibid.), which engages Augustus Welby Pugin to produce them "in characters that nobody on earth shall be able to read" (ibid.). Dickens thus mildly pokes fun at one of the foremost advocates of Gothic architecture in England, of whose fervent Catholicism he must have been sceptical.14 At the same time, Pugin's proposition of The True Principles of Pointed or Christian Architecture (1841) promotes a functionalism which is by no means a mindless adoption of things past. He regarded Gothic architecture as fulfilling what he claimed to be the essential principle of architecture, propriety, by which he meant "that the external and internal appearance of an edifice should be illustrative of, and in accordance with, the purpose for which it is designed" (Pugin 2003, 42; original emphasis). This is quite different from the deceitful adoption of things medieval which Dickens decried, and goes very well with a representation that connects a character who acts as a guide in this world and beyond to medieval art and architecture. The way Agnes Wickfield appears is in keeping with her purpose and function. 14 Critics have regarded Dickens's attitude to Pugin and his style of Gothic architecture in different and sometimes contradictory ways, which shows that it is not simply a matter of agreement or rejection. According to Landow, Dickens rejected Pugin, whose "architecture and design attempted to create authentic settings for his desired return to the past"; similarly, Hill, referring to "Old Lamps for New Ones", stresses that Dickens "took in Pugin in the course of an attack on Millais" (Landow 2009, 441). At the same time, Hill sees Pecksniff in Martin Chuzzlewit as an example of Dickens attacking the "steam-age architect" (Hill 2007, 287), i.e. a member of the camp opposing Pugin. Yet again, she suggests that Dickens's choosing the location of Pecksniff's house was a hint at Pugin, as "there is no reason for the purposes of the plot why Pecksniff's house should be where Pugin's own first house, the much mocked St Marie's Grange, was, just outside Salisbury". Furthermore, Pecksniff's inept attempts at teaching the art of architecture may, as Hill thinks, have been inspired by the Great Russell Street drawing school of Pugin's father Auguste (541n1). Stamp (2012), by contrast, believes that the "description in Great Expectations of Mr Wemmick's fictional house in Walworth, a 'little wooden cottage … with the queerest gothic windows … and a gothic door, almost too small to get in at' complete with working drawbridge and a top 'cut out and painted like a battery mounted with guns', sounds not unlike Pugin's quirky and impractical first house, St Marie's Grange". Wemmick's castle, even though (or because) it may make readers smile, is definitely a very humane place. Alexander counts Dickens among those who shared Pugin's "moral critique of architecture as expressing social ideals" (2007, 72). Spurr also sees Dickens take side with Pugin when he compares The Old Curiosity Shop to Pugin's Contrasts, "a polemical work of architectural theory that juxtaposes images of medieval England with those of the Victorian industrial environment. […] Although Dickens is no Catholic and is not the polemicist that Pugin is, his novel tends to confirm Pugin's sense that the Industrial Revolution is the modern form of the demonic" (2002, 82). 100 MATTHIAS BAUER AND ANGELIKA ZIRKER There is one other aspect in David Copperfield's reflection on Canterbury cathedral which fits into this picture of a subtle medievalism, of that which focuses on the link between the past and the present, on "the many, never old, who had lived and loved and died, while the reverberations of the bells had hummed through the rusty armour of the Black Prince hanging up within […]". We may wonder why Dickens chose expressly to mention the Black Prince. In chapter 18 of A Child's History of England, which focuses on the reign of Edward III, Dickens refers to a legend surrounding the origin of the motto of the Prince of Wales. Among these [the dead of the battle of Crecy, 1346] was the King of Bohemia, an old blind man; who, having been told that his son was wounded in the battle, and that no force could stand against the Black Prince, called to him two knights, put himself on horse-back between them, fastened the three bridles together, and dashed in among the English, where he was presently slain. He bore as his crest three white ostrich feathers, with the motto Ich dien, signifying in English "I serve." This crest and motto were taken by the Prince of Wales in remembrance of that famous day, and have been borne by the Prince of Wales ever since. (Dickens 1907, 155) Dickens never expressly alludes to this motto but we suggest that, since it was (and is) so well-known and so obviously connected to the Black Prince, the mentioning of his rusty armour that resonates with the message of the bells evokes the motto as well – as one way in which a specific heritage of the Middle Ages stays alive in the present. In a novel in which false humility (in the person of Uriah Heep) is contrasted with the true, confident humility of Agnes (who plays the role of her father's "housekeeper"), and David is famously to learn to discipline his heart, the idea of service is inspired by this heritage. 4. Conclusion Dickens, in fiction and non-fiction alike, held fashionable attempts at longing for and appropriating the Middle Ages up to ridicule. As the satirical passages in The Chimes show, he viewed attempts at promoting the return to medieval social structures with suspicion, for these attempts were marked with a forgetfulness of the present and the future, and, in his view, frequently amounted to deceit, a veil covering personal interest. A similar suspicion was caused by attempts to undo the achievement of Renaissance art. The appropriation of the past as a means of hiding or excusing present failures seems to run like a pattern through Dickens's oeuvre; and yet, this does not mean that Dickens was a straightforward adherent of 'enlightened' views of the Middle Ages as they were promoted by historians such as Edward Gibbons in The History of the Decline and Fall of the Roman Empire (1776-1789), who spoke of the "rubbish of the dark ages" (1906, vol. 6, ch. 37, 162n23). Not only did Dickens include Gibbons in his satirical sallies, showing (for example in the dust heaps of Our Mutual Friend) that the "rubbish" of the present age was at least as obnoxious as that of the past; he also shows how the Middle Ages, living on in its architecture and what it expresses, become a means of learning to connect with the past, the present, and the future. This is not only the case in David Copperfield but also in the The Chimes itself. The very story which satirises medievalism presents us with a medieval church that triggers and frames the process of isolation and re-socialisation in the protagonist. In The Chimes, this happens when the church comes alive and speaks through its bells to the protagonist, just as in the David Copperfield passage quoted above, "the towers themselves, overlooking many a long unaltered mile of the rich country and its pleasant streams, were cutting SUBTLE MEDIEVALISM: THE CASE OF CHARLES DICKENS 101 the bright morning air, as if there were no such thing as change on earth. Yet the bells, when they sounded, told me sorrowfully of change in everything". Mrs Skewton abuses the past by denying its true nature and endowing it with an anachronistic "poetry of existence" (Dickens 2002, 421). To Dickens, falsehood and truth are never more closely juxtaposed than when it comes to the field of his own art. While Mrs Skewton's "poetry of existence" is a lie, Dickens also shows us, in The Chimes and David Copperfield and elsewhere, processes of imaginatively transforming reality. It is the narrator-protagonist in David Copperfield who makes the cathedral towers act "as if there were no such thing as change on earth" and it is he who is able to hear what the bells are saying. Thus, to a considerable degree, the story of medievalism in Dickens is the story of the right and wrong uses of the imagination. References Primary Sources Bulwer-Lytton, Edward (1834): The Pilgrims of the Rhine. London: Saunders and Otley ----- (1839): The Pilgrims of the Rhine. Exeter: J. & B. Williams Dante Alighieri (1988): La Divina Commedia. Ed. Giuseppe Vandelli. Milano: Ulrico Hoepli Dickens, Charles (2008a [1843]): A Christmas Carol, in: Douglas-Fairhurst, Robert (ed.): A Christmas Carol and Other Christmas Books. Oxford: Oxford UP, 4-83 ----- (2008b [1844]): The Chimes, in: Douglas-Fairhurst, Robert (ed.): A Christmas Carol and Other Christmas Books. Oxford: Oxford UP, 84-161 ----- (1996 [1845]): "The Spirit of Chivalry in Westminster Hall," in: Douglas Jerrold's Shilling Magazine, August 1845. Repr. in: Slater, Michael (ed.): Dickens' Journalism. Vol. 2: The Amusements of the People and Other Papers: Reports, Essays and Reviews 1834-51. London: Dent, 7380 ----- (2002 [1848]): Dombey and Son. Ed., intr. and notes Andrew Sanders. London: Penguin ----- (1997 [1849-1850]): David Copperfield. Ed. Nina Burgis; intr. and notes Andrew Sanders. Oxford: Oxford UP ----- (1996 [1850]): "Old Lamps for New Ones," in: Household Words 12, 15 June 1850, 265-267. Repr. in: Slater, Michael (ed.): Dickens' Journalism. Vol. 2: The Amusements of the People and Other Papers: Reports, Essays and Reviews 1834-51. London: Dent, 242-248 ----- (1999 [1853-1853]): Bleak House. Ed., intr. and notes Stephen Gill. Oxford: Oxford UP ----- (1907 [1854]): A Child's History of England. Intr. G. K. Chesterton. London: Dent Donne, John (1975): Devotions Upon Emergent Occasions. Ed. Anthony Raspa. Montreal: McGillQueen's UP Gibbons, Edward (1906 [1776-1789]): The History of the Decline and Fall of the Roman Empire. 12 vols; ed. J. B. Bury; intr. W. E. H. Lecky. New York: Fred de Fau and Co. <http://oll.libertyfund. org/titles/gibbon-the-history-of-the-decline-and-fall-of-the-roman-empire-12-vols> Goldsmith, Oliver (1973 [1770]): "The Deserted Village," in: Price, Martin (ed.): The Oxford Anthology of English Literature: The Restoration and Eighteenth Century. New York. Oxford UP, 689699 Keats, John (2007 [1819]): "The Eve of St. Agnes," in: Wolfson, Susan (ed.): John Keats. New York: Pearson Longman, 338-353 Milton, John (1981 [1645]): "Il Penseroso," in: Carey, John (ed.): Complete Shorter Poems. London: Longman, 139-146 Pugin, Augustus Welby (2003 [1841]): The True Principles of Pointed or Christian Architecture, in: The True Principles of Pointed or Christian Architecture and An Apology for the Revival of Christian Architecture. Intr. Roderick O'Donnell. Leominster: Gracewing Wordsworth, William (1844): "On the Projected Kendal and Windermere Railway." <http://www. bartleby.com/145/ww970.html> 102 MATTHIAS BAUER AND ANGELIKA ZIRKER Secondary Sources Akbari, Suzanne Conklin (2004): Seeing Through the Veil: Optical Theory and Medieval Allegory. Toronto: U of Toronto P Alexander, Michael (2007): Medievalism: The Middle Ages in Modern England. New Haven: Yale UP Bauer, Matthias (1991): Das Leben als Geschichte: Poetische Reflexion in Dickens' David Copperfield. Köln/Wien: Böhlau Besserman, Laurence (2006): "Chaucer and Dickens Use Luke 23.24," Chaucer Review 41.1, 99-104 Brantlinger, Patrick (2001): "Did Charles Dickens Have a Philosophy of History? The Case of Barnaby Rudge," Dickens Studies Annual 30, 59-74 Davies, James A. (1983): John Forster: A Literary Life. Leicester: Leicester UP Flahiff, F. T. (1991-1992): "'Mysteriously come together': Dickens, Chaucer, and Little Dorrit," University of Toronto Quarterly 61.2, 250-268 Forster, John (1969 [1872-1874]): The Life of Charles Dickens. Ed. A. J. Hoppé. 2 vols. London: Dent Hill, Rosemary (2007): God's Architect: Pugin and the Building of Romantic Britain. London: Penguin Honegger, Thomas (2009): "A Good Dragon is Hard to Find, or From draconitas to draco," in: Chen, Fanfan; Honegger, Thomas (eds.): Good Dragons are Rare: An Inquiry into Literary Dragons East and West. Frankfurt a.M.: Peter Lang, 27-59 Landow, George P. (2009): "Dickens Satirizes the Mediæval Revival." The Victorian Web, 30 August 2009, <http://www.victorianweb.org/authors/dickens/antimedieval1.html> Rumens, Carol (2012): "Poem of the Week: The Fine Old English Gentleman by Charles Dickens." The Guardian, 14 May 2012, <https://www.theguardian.com/books/2012/may/14/charles-dickensgentlemen-poem-week> Spurr, David (2012): Architecture and Modern Literature. Ann Arbor: U of Michigan P Stamp, Gavin (2012): "Great Innovations: Dickens and Architecture." bd.online.co.uk, 7 February 2012, <http://www.bdonline.co.uk/great-innovations-dickens-and-architecture/5031622.article> Tambling, Jeremy (2010): "Recalled to Life: Survival in Dickens and Dante," in: Jordan, John et al. (eds.): Imagining Italy: Victorian Writers and Travellers. Newcastle: Cambridge Scholars, 115-137 Tambling, Jeremy (2015): "Dickens and Chaucer," English 64.244, 42-64 Walker Heady, Emily (2009): "A Steam-Whistle Modernist? Representations of King Alfred in Dickens's A Child's History of England and The Battle of Life," Studies in Medievalism 17, 92-111 Zirker, Angelika (2012): "Weak, Sexless, One-Dimensional, Boring? Reading Amy Dorrit," in: Lennartz, Norbert; Orestano, Francesca (eds.): Dickens's Signs, Readers' Designs: New Bearings in Dickens Criticism. Rome: Aracne, 169-189 STEFANIE FRICKE (MÜNCHEN) Creating England: Stories of Ethnic Antagonism, Hybridity, and Otherness from Walter Scott to Kazuo Ishiguro Starting at the defeat of the Spanish Armada in 1588, the ability (or luck) of England to avoid foreign invasion was central to the creation of English and later British national identity.1 Just recently, fears of unbridled immigration and an 'invasion' of undesirable foreigners were successfully played on by UKIP during the Brexit-campaign. When one looks back further in history, however, it is apparent that from antiquity until the eleventh century England was repeatedly the site of grand-scale and successful foreign conquests. Just like later invasion-attempts, these gave rise to stirring stories of brave resistance, and to national heroes such as King Arthur and King Alfred. At the same time, however, since these conquests were ultimately successful, it is hard to present the invaders as evil, barbaric and other, for they are at the same time the ancestors of the modern-day English, their languages and cultural influences contributing to what ultimately became 'English' culture and language. This essay will analyse how Walter Scott, Rosemary Sutcliff, and Kazuo Ishiguro – three authors writing in different periods and different genres – depict the creation of 'England' out of successive waves of foreign invasions, showing how originally antagonistic parties are able (or not) to finally merge into a new people. 1. Saxons versus Normans: Walter Scott's Ivanhoe Ivanhoe, published in 1819, was Walter Scott's ninth novel and became his greatest success. The first edition was sold out after two weeks, and six stage versions were produced within a year (cf. deGategno 1994, 8). It also marked a new direction in Scott's work, for it is the first novel not set in Scotland, and also the first in which he depicts the Middle Ages.2 Apart from this, however, Ivanhoe retains many of the characteristics of his earlier works. Like Waverley, it is structured around a conflict between two different societies, here between the Saxons and the Normans.3 Although Ivanhoe is set in 1194, long after the Norman Conquest, Scott's narrator claims that [f]our generations had not sufficed to blend the hostile blood of the Normans and AngloSaxons, or to unite, by common language and mutual interests, two hostile races, one of which still felt the elation of triumph, while the other groaned under all the consequences of defeat. (1998, 26) While this depiction is not very accurate historically, the great popularity of the novel ensured that Scott's image of twelfth-century England became defining. Ivanhoe is 1 2 3 See, for example, Linda Colley's Britons (2009). Scott's earlier novels had encompassed the period between 1645 (A Legend of Montrose) and 1795 (The Antiquary). On earlier depictions of Saxons and Normans, see Simmons (1990). On the relation of Scott's novel to the domestic unrest of 1819, see Lincoln (2010) and Tomko (2011). 104 STEFANIE FRICKE "the one work to which all later depictions of Saxons and Normans, either directly or indirectly, owe a debt" (Simmons 1990, 76).4 Scott's novel tells the story of the young Saxon nobleman Ivanhoe, who has been disinherited by his father Cedric because he "relinquishe[d] the manners and customs of his fathers" (Scott 1998, 166) and left him to serve the Norman king Richard Lionheart. Ivanhoe further defied his father when he fell in love with Cedric's ward Rowena, a descendant of King Alfred (cf. ibid., 52, 201), whom Cedric wants to marry to the Saxon nobleman Athelstane. Through the union with Athelstane, who claims to be descended from Edward the Confessor as well as from the Saxon conqueror Hengist (cf. ibid., 349, 476), Cedric hopes to unite the Saxons against the Normans and ultimately overthrow them (cf. ibid., 200-201). Meanwhile, King Richard is imprisoned in Austria after the failed Third Crusade, and England is suffering from the injustice of Prince John and his Norman nobles. Ivanhoe, who had accompanied Richard to Palestine, returns to England incognito, and is drawn into the conflict between Saxons and Normans. In the end, Richard returns to the throne, Ivanhoe is rewarded for his service, and marries Rowena. The quarrel between Saxons and Normans is presented by Scott as a clash between two fundamentally different societies which, similar to his contrasting of Scotland and England in Waverley, stand for different stages of cultural development: [T]he vanquished [were] distinguished by their plain, homely, blunt manners, and the free spirit infused by their ancient institutions and laws; the victors, by the high spirit of military fame, personal adventure, and whatever could distinguish them as the Flower of Chivalry. (ibid., 5-6) Just as in Waverley, Scott shows much sympathy with the struggle of the Saxons, but he makes clear that this less-advanced society is ultimately doomed. This becomes most apparent in the figure of Athelstane, the Saxon claimant to the English throne, who is portrayed as dumb, lazy, and only interested in food (cf. ibid., 95, 226-229). For Scott, the solution to this conflict, as in Waverley, is a mixing of the two peoples and cultures, which is embodied in the protagonist Ivanhoe. He is a hybrid figure who ultimately connects Saxons and Normans, a character "capable of performing a new national identity, one that follows a via media" (Tomko 2011, 172).5 In contrast to his father, Ivanhoe is realistic enough to accept that the Norman Conquest cannot be reversed. He also recognises the advantages of Norman culture, and especially the worth of King Richard, who becomes his surrogate father. In a famous scene, Ivanhoe defeats all Norman knights at a tournament, confirming his position as an accomplished knight and the hero of the story. This, however, is only possible in the first place because – unlike his father Cedric – he has the necessary knowledge of Norman fighting techniques (cf. Scott 1998, 105). In the character of Ivanhoe, Saxon virtues are mixed with Norman refinement and knowledge. This shows the readers that not all aspects of Norman culture and society are evil, and that a compromise is possible. 4 5 Scott's depiction also influenced historiographical works such as Augustin Thierry's Histoire de la conquȇte de l'Angleterre par les Normands (1825) and Thomas Babington Macaulay's first volume of his History of England (1848) (cf. Barczewski 2000, 129-130; Simmons 1990, 8793). DeGategno also draws attention to the meaning of Ivanhoe's first name Wilfred, "a compound of the old English will (will) and frith (peace)" (1994, 46). CREATING ENGLAND 105 The eventual mingling of Saxons and Normans is also embodied in the marriage plot, a feature which Scott adapted from Sydney Owenson's and Maria Edgeworth's AngloIrish national tales and which he had used in Waverley (cf. Duncan 1998, xiii).6 Ivanhoe's marriage to Rowena is presented as a way into a future in which a unified, 'English' culture and people is created from both Saxon and Norman roots: [T]hese distinguished nuptials were celebrated by the attendance of the high-born Normans, as well as Saxons, joined with the universal jubilee of the lower orders, that marked the marriage of two individuals as a pledge of the future peace and harmony betwixt two races, which, since that period, have been so completely mingled, that the distinction has become wholly invisible. Cedric lived to see this union approximate towards its completion; for as the two nations mixed in society and formed intermarriages with each other, the Normans abated their scorn, and the Saxons were refined from their rusticity. (Scott 1998, 498) A second figure which is similarly set up by Scott as capable of connecting both societies – only this time from the Norman side – is King Richard. In contrast to his brother John, who represents continued division between Saxons and Normans, Richard stands for the possibilities of reconciliation (cf. Simmons 1990, 78). Although he is perceived by Cedric as a Norman, Richard himself stresses that he also has Saxon ancestors, and emphatically presents himself not as Richard of Anjou, as Cedric calls him, but as "Richard of England! – whose deepest interest – whose deepest wish, is to see her sons united with each other" (Scott 1998, 470). In contrast to his brother, Richard respects his Saxon subjects, is familiar with their customs, can fight with a Saxon battle-axe, and teams up with the Saxon Robin Hood to defeat the corrupt Norman nobles (cf. ibid., 148, 466). The connection between Richard and Robin Hood is of special importance because Robin Hood, through the ballads about him, had achieved a new prominence in the discourse of national identity during the eighteenth century. Robin Hood was presented as the personification of the concept of English liberty, a key element used to define 'English' and 'British' national identity (cf. Barczewski 2000, 30-32, 95-104). Scott drew on this tradition while also decisively changing it by presenting Robin Hood as a Saxon fighting against Norman oppression, thereby turning the basic struggle between outlaws and authorities into an ethnic conflict between Normans and Saxons (cf. Holt 1982, 183). This is also stressed by the role of the forest setting in which much of the action of Ivanhoe takes place.7 The forests are presented as a contested space between Normans and Saxons; for while the Normans nominally control them (cf. Scott 1998., 31, 58), in reality, they become a space of Saxon resistance: [M]ultitudes of outlaws [...] driven to despair by the oppression of the feudal nobility, and the severe exercise of the forest laws, banded together in large gangs, and, keeping possession of the forests and the wastes, set at defiance the justice and magistracy of the country. (ibid., 87) Once the Normans enter the forest, they are in danger of losing their way, and their horses and superior arms no longer give them an advantage (cf. ibid., 221, 263). Travelling alone and incognito, King Richard also gets lost in the forest (cf. ibid., 179). But when he meets Robin Hood, and teams up with him and the Saxon serfs Gurth and 6 7 On the national tale and its relation to the historical novel and Scott, see Trumpener (1993). See there (697) for the role of the marriage plot. With the exception of the scenes in York and the Templars' castle Templestowe, by far the largest part of the action takes place inside or in close proximity to the forest. 106 STEFANIE FRICKE Wamba to attack the castle of Torquilston in which Ivanhoe, Cedric, and Rowena are held captive by corrupt Norman nobles, Richard shows that cooperation between Normans and Saxons is possible. Moreover, and in contrast to Cedric (cf. ibid., 476), as soon as Robin Hood knows who Richard is, he immediately acknowledges the authority of the Norman king over him (cf. ibid., 452). It is only against Prince John and his corrupt nobles that he and his outlaws fight. This, as well as other examples, shows that the seemingly stable dichotomy between 'Saxons' and 'Normans' is blurred. Many young Saxons, like Ivanhoe, are willing to become a part of Norman-English society (cf. ibid., 465), and a dialect, "compounded betwixt the French and the Anglo-Saxon" (ibid., 27) is already employed in daily life. As the narrator stresses, from this dialect arose by degrees the structure of our present English language, in which the speech of the victors and the vanquished have been so happily blended together; and which has since been so richly improved by importations from the classical languages, and from those spoken by the southern nations of Europe. (ibid.) English, the language in which the story of Ivanhoe is ultimately told, is emphatically presented as a hybrid creation, "happily blended" and "improved" by foreign influences. Here, as well as in other works, Scott participates in an intellectual movement of the late Enlightenment that celebrated, rather than deplored, the ethnically and culturally heterogeneous formation of Britain out of Celtic, Phoenician, and Roman elements as well as Saxon and Norman, Latin and Germanic and Romance. (Duncan 1998, xii) Not only the language becomes more and more hybrid, however, for after more than a century of Norman rule, many Norman noblemen, including King Richard and Prince John, also have Saxon ancestors (cf. Scott 1998, 56, 68, 246, 470). This draws attention to the role of women in the creation of a new, hybrid, 'English' people. In the sentence quoted above, Richard speaks of his "deepest wish, [...] to see her sons united with each other" (ibid. 27; emphasis added). A true union not only on a legal and cultural, but also ethnic level is, however, only possible via women. Their role as a means to create national cohesion and identity is apparent from the beginning, when Cedric plans to marry his ward Rowena8 against her wishes to Athelstane in order to unite the remaining Saxon nobles and ultimately form a new, Saxon English nation. Similarly, later in the story, Prince John wants to use Rowena to gain the support of a Norman nobleman, claiming to "amend her blood, by wedding her to a Norman. […] – How sayst thou, De Bracy? What thinkst thou of gaining fair lands and livings, by wedding a Saxon, after the fashion of the followers of the Conqueror?" (ibid., 154) Later De Bracy actually does kidnap Rowena to make her marry him (cf. ibid., 174177). According to Ian Duncan, [t]he Gothic plot of the female body as object of totalitarian power expels any notion of reciprocity or consent, and with that the potential ideological category of feminine subjectivity, from the imperial allegory of the heroine as vessel of a union of races. The birth of the nation is founded on rape. (1998, xxi) 8 Fittingly, Rowena was also the name of Hengist's daughter who married the British king Vortigern. To bring about this marriage, Vortigern surrendered part of his kingdom to Hengist, thus facilitating the Saxon conquest (cf. Scott 1998, note p. 61). CREATING ENGLAND 107 Not only are Saxon women abused by the Normans, but if they survive, they are also disdained by their own people. This is seen in the example of Ulrica, an old Saxon noblewoman who was captured and raped many years before by the father of the villainous Reginald Front-de-Boeuf. When Cedric, who knew her as a girl, meets her again, and learns of her fate, he exclaims: "touch me not, stay me not! – the sight of Front-deBoeuf himself is less odious to me than thou, degraded and degenerate as thou art" (Scott 1998, 279) – a disdain which Ulrica shares herself (cf. ibid., 248-249, 276-279). The relationship between Ulrica, Front-de-Boeuf's father and Front-de-Boeuf himself is a "monstrous parody of the marriage plot" where "Identity politics and memory remain locked in a vicious, almost demonic embrace that perpetuates violence rather than 'mixing' or reconciling the nation" (Tomko 2011, 168). Fittingly, when it comes to Rowena's potential fate at the hands of her Norman kidnapper, Cedric worries that "The royal blood of Alfred is endangered" (Scott 1998, 328). He seems less interested in Rowena herself than in her function as a vessel and transmitter of royal blood, and consequently the danger of Norman 'miscegenation'. In the end, however, Rowena is saved from the Norman De Bracy, and marries the Saxon Ivanhoe. As quoted above, this union is presented as a symbol of the future union of the Saxons and Normans. In fact, however, this is precisely what it is not, for Rowena does not marry a Norman, but the equally Saxon Ivanhoe. Thus, the Norman influence in their union is reduced to cultural knowledge and is not present on an ethnic level.9 Scott's presentation of the conflict between Saxons and Normans, and the 'English' identity and nation which supposedly grew out of it, is further complicated by the presence of a third party, the Oriental Other. This is embodied not only by the Jews, but also by the role that the Third Crusade plays in the novel. King Richard, as well as Ivanhoe and his antagonist, the Templar Bois-Guilbert, have been engaged in this illfated undertaking which is referred to again and again in the course of the novel, and which is also seen as being directly responsible for the problems at home in England (cf. ibid., 54, 86-87). Although Palestine is never directly presented in Ivanhoe, it serves as a shadowy Other to England. This dichotomy between England and Palestine, however, collapses in the course of the novel when it becomes apparent that the East is no longer a distanced space, but has been brought to England by various agents. Bois-Guilbert has been visibly altered by his stay in the East, his features being burnt "almost into Negro blackness by constant exposure to the tropical sun" (ibid., 36). He is served by Muslim slaves in Oriental garments (cf. ibid., 37, 63), and "The whole appearance of this warrior and his retinue was wild and outlandish" (ibid., 37). This cultural hybridity, however, is not restricted to the villain Bois-Guilbert, but the hero Ivanhoe is similarly tanned by the Eastern sun and, like Bois-Guilbert, speaks the Saracen language (cf. ibid., 71, 77, 151). The Templars are a powerful political presence in England, and during the famous tournament "Saracenic music" is played (ibid., 103, 106). Furthermore, numerous "lawless resolutes" are returning to England from the crusade, "accomplished in the vices of the East" (ibid., 86-87). 9 Given the long wars with France, it had been common since the seventeenth century to downplay or deny the influence of the Normans in the fashioning of 'England' (cf. Ragussis 1993, 196-200). Scott, however, "Unlike later interpreters of the Saxon-and-Norman dichotomy, [...] does not entirely identify the Saxons as 'We' and the Normans as 'the Other'" (Simmons 1990, 79). 108 STEFANIE FRICKE The most conspicuous representatives of the East, however, are the Jews who play a major role in the novel, principally through the heroine Rebecca.10 Although Rebecca claims that she is "of England" (ibid., 298), and stresses the fact that both Jews and Christians pray to the same God (cf. ibid., 413), the Jews, who dress in an "Eastern" fashion (cf. ibid., 93-94, 248), are perceived as unalterably other. Apart from the fight against Muslims in Palestine, hate and contempt of Jews is the one thing which unites Saxons and Normans (cf. ibid., 63-65), for Norman, Saxon, Dane, and Briton, however adverse these races were to each other, contended which should look with greatest detestation upon a people, whom it was accounted a point of religion to hate, to revile, to despise, to plunder, and to persecute. (ibid., 81) At the conclusion of the novel, the happy end for Ivanhoe and the eventual fusion of Saxons and Normans is connected to the exclusion of the Jews, who embody "the religious and racial question that England cannot solve" (Ragussis 1993, 202). Rebecca and her father leave Christian England, "a land of war and blood, surrounded by hostile neighbours, and distracted by internal factions" (Scott 1998, 499-500), deciding rather to settle in Muslim Spain, "for less cruel are the cruelties of the Moors unto the race of Jacob, than the cruelties of the Nazarenes of England" (ibid., 423). Thus, the novel ends with a critical view of this new nation,11 and with Scott exposing "the gap between the official agenda of the romance plot – the triumphant foundation of a unified nation anticipating future glories – and the actualities that complicate or are excluded by that version of history" (Lincoln 2010, 77). I mentioned above the role of women in creating the English race out of Saxons and Normans. In Scott's novel, both the Saxon Ivanhoe and the Norman Bois-Guilbert develop feelings for the Jewess Rebecca, and thus potential alternative racial mixtures are hinted at but not realised. At the end of the novel, the narrator states that Ivanhoe lived long and happily with Rowena […]. Yet it would be enquiring too curiously to ask, whether the recollection of Rebecca's beauty and magnanimity did not recur to his mind more frequently than the fair descendant of Alfred might altogether have approved. (Scott 1998, 502) Although exiled, Rebecca still haunts not only Rowena's and Ivanhoe's memories, but also those of the readers,12 showing that the East cannot simply be excluded from this version of the birth of the English nation. 2. Romans to Normans: Rosemary Sutcliff The second author I look at is Rosemary Sutcliff (1920-1992), who is regarded as one of the most influential writers of historical fiction for children and young adults (Self 1991, 45; "Sutcliff, Rosemary"). Sutcliff's novels are mostly set in Britain, and span the time from prehistory until the Napoleonic Wars. Her emphasis, however, is on 10 11 12 On the relation of Scott's depiction of the Jews to contemporary discourses and political developments, see Ragussis (1993). See also the negative tone of the last paragraph which narrates the premature death of King Richard I and ends with a quote from Samuel Johnson's "The Vanity of Human Wishes". Many contemporary readers preferred the spirited Rebecca to the more bland Rowena (see also the prominence of Rebecca as a subject for painters [cf. deGategno 1994, 97-98]), and in several operatic adaptations of the novel, Ivanhoe actually marries her in the end (cf. Simmons 1990, note 19 on p. 86). See also William Makepeace Thackeray's sequel Rebecca and Rowena (1849), in which Rebecca marries a widowed Ivanhoe. CREATING ENGLAND 109 Roman Britain and the early Middle Ages up to the Norman Conquest. Here, I focus on a series of eight novels which narrate the fate of one family from the early second to the early twelfth centuries, spanning the Roman, Saxon, Viking, and Norman conquests of England. The novels all tell self-contained stories, and are only loosely connected by the fact that the protagonists carry an old, battered signet ring with the figure of a dolphin cut into a large emerald.13 By this, readers who know the other novels can identify the protagonists as all belonging to the same family, but the characters themselves often have only rather hazy information on the ring's and their own family's origins (cf. Dawn Wind, Sutcliff 2013, 63; The Shield Ring, Sutcliff 1992, 73-74). The series starts with The Eagle of the Ninth (1954), which is Sutcliff's most renowned work. Set around 130 AD, it narrates how a young Roman officer from Etruria, Marcus Aquila, is sent north beyond Hadrian's Wall to retrieve the lost eagle of the Ninth Legion. His father went missing with this legion, and on the journey Marcus not only learns about his father's fate, but retrieves his signet ring as well. On this quest, Aquila is accompanied and helped by Esca, a former Celtic slave whom he has manumitted, and who becomes his friend. At the end of the novel, Marcus gets the chance to go back to Italy and retrieve his ancestor's farm in Etruria. He decides against it, however, and instead marries Cottia, a Celtic girl from the tribe of the Iceni, and settles with her and Esca in the South Downs. In this work, several topics are presented which characterise Sutcliff's Dolphin-series, and her novels in general. First, The Eagle of the Ninth is structured around a conflict between a people who have been living in Britain for a long time – here the English Celts and, later in the novel, Picts north of the Wall – and a people who are relative newcomers and invaders, here the Romans. As in Scott, these two cultures are depicted as fundamentally different not only in their cultural development, but also in their character – that is the Romans being more rational and practical, while the Celts are presented as more impulsive, and more closely connected to nature (cf. Sutcliff 1993, 93-94): You are the builders of coursed stone walls, the makers of straight roads and ordered justice and disciplined troops. [...] We know that your justice is more sure than ours, and when we rise against you, we see our hosts break against the discipline of your troops, as the sea breaks against a rock. And we do not understand, because all these things are of the ordered pattern, and only the free curves of the shield-boss are real to us. [...] And when the time comes that we begin to understand your world, too often we lose the understanding of our own. (ibid.) While the novel shows much sympathy for the Celtic society and the fear of some Celts that they will lose their identity (cf. ibid., 90, 93-94),14 Sutcliff, similar to Scott, also makes clear that Roman culture cannot simply be discarded. Roman influence has already decisively transformed the British landscape through roads and cities. Many Celts are romanised and live, dress and speak like their conquerors (cf. ibid., 21, 6213 14 The novels are (in chronological order according to their setting) The Eagle of the Ninth (1954), The Silver Branch (1957), Frontier Wolf (1980), The Lantern Bearers (1959), Sword at Sunset (1963), Dawn Wind (1961), Sword Song (1997), and The Shield Ring (1956). It is important to note that the 'civilising' process for Sutcliff is not only positive, and always connected to loss. In an interview in 1973, she stated that "The same things are lost now in civilizing – I won't say uncivilized people, but people who have a different civilization from one's own. You lose spontaneity, you lose contact with the life force" (Fisher 1975, 187). 110 STEFANIE FRICKE 63, 89-90, 93). However, it is not only the Celts who are changed by cultural interaction, for Sutcliff presents former Roman soldiers who have settled in Britain, taken British wives, and adopted British customs cf. (ibid., 60-61, 152-153, 157, 162-171). She also makes clear that the so-called 'Romans' are not a homogeneous people, but a multicultural and multi-racial group, since soldiers from all over the empire serve in the army (cf. ibid., 6, 115-116, 167, 171). Thus, while the gulf between Celts and the invaders seems at times unbridgeable, Sutcliff shows that, given time, eventual intercultural amalgamation is unavoidable, and respect and even friendship between representatives of both groups is possible on an individual level: Between the formal pattern on his dagger-sheath and the formless yet potent beauty of the shield-boss lay all the distance that could lie between two worlds. And yet between individual people, people like Esca and Marcus and Cottia, the distance narrowed so that you could reach across it, one to another, so that it ceased to matter. (ibid., 94) For Marcus, the new ties he has forged with the land and people of Britain are stronger than his old ties with Italy in the end, and he realises that "Britain was his home" (ibid., 288). In the subsequent novels of the series, the readers see how the power of the Roman Empire in Britain dwindles, and the threat from internal conflict as well as from outside enemies steadily grows. In contrast to The Eagle of the Ninth, where the focaliser was a member of the invaders, now the focalisers are romanised Britons who are themselves in danger of being conquered. The Lantern Bearers (1959), one of Sutcliff's darkest and most complex novels, begins with the departure of the last Roman troops from Britain in the early fifth century, leaving the Britons to fight against the Saxons. The protagonist Aquila is an officer in the Roman army like his ancestors, but decides to turn his back on Rome and desert rather than to leave what he perceives as his home: "the knowledge came to him that he belonged to Britain. He had always belonged to Britain, but he hadn't known it before, because he had never had to question it before. He knew it now" (Sutcliff 2007, 20). Shortly after, however, the old family farm in the Downs is raided by Saxons, Aquila's father is killed, and he and his beloved sister Flavia are carried into captivity. After three years as a slave in Jutland, Aquila is able to escape. He also meets his sister again, but she has married her captor, has a son with him, and refuses to flee with Aquila. Aquila is deeply disturbed by his sister's decision and cannot forgive her (cf. ibid., 88-93, 107-109). After his escape, he joins the Roman-Briton king Ambrosius, and together with him fights against the Saxons led by Hengist and their Celtic confederates. Ambrosius also orders Aquila to marry the daughter of a Welsh chief, to help further the relationships between the romanised Britons and the Celts, "[b]ecause unless we can become one people, we shall not save Britain from the barbarians" (ibid., 173). At the end of the novel, after a great victory over the Saxons, Aquila meets his Saxon nephew, saves his life, and, thus, is eventually able to make his peace with his sister's decision (cf. ibid., 289-292, 306). In The Lantern Bearers, Sutcliff shows how, after the retreat of the Romans, romanised Britons and Celts unite to fight against a common enemy: "for all those who followed Ambrosius were British in that moment, with no thought of Celt or Roman" CREATING ENGLAND 111 (ibid., 158). This, however, is only partly successful. There is still too great a gap between those who see themselves as Romans and the Celts and the fight against the Saxons unites them only for short periods of time. Similar to Ivanhoe, The Lantern Bearers emphasises the role of women in forging alliances as well as creating a new, hybrid people. Aquila is shocked by the fate of his sister. As she clearly recognises, however, this is what usually happens: "Isn't it always so? [...] The men fight, and after the fighting, the women fall to the conquerors" (ibid., 91). Eventually Aquila realises that the fate of his own Celtic wife is not much different. She is given to him without her having any say in it, and when later the alliance with the Celts breaks, she has the chance to go back to her people, but chooses not to because she feels tied to him (cf. ibid., 172-174, 212-214): "I used to dream night after night of being free; free to go back to my people – my own people... But it is too late. I belong to you now, I and the child" (ibid., 213). This parallel between the two relationships – the one between Flavia and the Saxon chief, and the one between Aquila and his Celtic wife – is also stressed by the fact that the sons, which are the products of these unions, look very much alike although they belong to different societies and fight against each other (cf. ibid., 264, 268). Apart from Aquila and his family, King Ambrosius is set up as another hybrid figure, a descendant of Romans as well as of Celts (cf. ibid., 9-11, 141-142) and thus "a man belonging to two worlds" (ibid., 137). It is because of this mixed inheritance that Ambrosius is able, at least for a time, to unite the different factions against the Saxons (cf. ibid., 168). The leader as a hybrid figure embodying the different peoples of England finds its apotheosis in Artos, whom Sutcliff depicts in Sword at Sunset (1963), which is a direct sequel to The Lantern Bearers. Artos here is presented not as a mythical king, but more realistically as a leader of mounted troops. Like his uncle Ambrosius, he embodies Celtic as well as Roman customs and inheritance (cf. Sutcliff 2008, 2-3, 11, 1718, 24, 29, 89, 197, 402), and thus is suited to lead a heterogenic people against the Saxon invaders (cf. ibid., 374, 401-403). The Saxons, who are perceived by the Britons as brutal and cunning "barbarians" (cf. Lantern Bearers, Sutcliff 2007, 47, 51, 173; Sword at Sunset, Sutcliff 2008, 181, 187, 212, 264), provide a common enemy against whom the various groups living in England can unite.15 They threaten the last remains of Roman culture and civilisation in general, and the fight against them is seen by the characters as a fight of the light of civilisation against the darkness (cf. Lantern Bearers, Sutcliff 2007, 123; Sword at Sunset, Sutcliff 2008, 389, 466, 475).16 And yet, even in Lantern Bearers there are signs that understanding might be possible. The story and figure of Odysseus plays a 15 16 Given that most of the novels discussed here were written in the 1950s and 1960s, it is tempting to interpret Sutcliff's depiction of the Saxons as being influenced by WWII and/or post-war discourses (see Burton 2011, 94-96; Eschbach 2015, 223-225). Sutcliff herself, however, stated in an interview that "I'm absolutely pure Saxon myself, we're from the North country and as far as we know haven't a trace of Celt in us. But I always feel in a way more at home with the Celt than with the Saxon. I feel I know the way their minds work – this thinking in circles that a Celt can do. The Saxon is a bit like the Roman; he thinks in a straight line" (Fisher 1975, 187). For a detailed examination of Sutcliff's use of 'light' and 'dark' in her Roman novels, see Eschbach (2015, 243-274). 112 STEFANIE FRICKE major role in the novel and is used as a foil for the protagonist Aquila. When he is a slave in Jutland, a Latin version of The Odyssey falls into the hands of his master. Aquila translates it for him, and finds that the Saxons eagerly take to the classical story of the seafarer (cf. Sutcliff 2007, 51-55) "who felt even as I have felt when I was young and followed the whale's road" (ibid., 52). By describing some of the reasons for the Saxon invasion of Britain – pressure from other peoples invading from the east, and hunger in Jutland (cf. ibid., 64-67) – Sutcliff also creates understanding for their situation. In Sword at Sunset, Artos fights the Saxons all his life, but admires their courage (cf. Sutcliff 2008, 410-411) and feels a strong attachment to their leader Cedric, like himself a hybrid figure, the son of the British king Vortigern and the Saxon princess Rowena (cf. ibid., 139-143, 424). Right from the beginning of the novel, Artos knows that the Saxon invasion can only be slowed, not halted forever, and peace is made in the end (cf. ibid., 7, 409-417). During the peace talks, the grandson of Aquila, a boy of Roman and Celtic ancestry, plays with a Saxon boy (cf. ibid., 409-410, 423), and for Artos "That seemed to me a thing that had in it the seeds of hope for the future" (ibid., 417). When later the peace is broken, it is because of the rebellion of Artos's son Medraut who unites with the Saxons against his father. Here as well as in her other novels Sutcliff shows that the British can be as deadly and brutal as the Saxons, and British traitors make alliances with the Saxons for their own gain (cf. Lantern Bearers, Sutcliff 2007, 249, 270, 287; Dawn Wind, Sutcliff 2013, 69-70, 77-78). It is the constant quarrelling between the Roman-Britons and the Celts first, and later among the Britons themselves, which allows the Saxons to establish strongholds in England in the first place (cf. Sword at Sunset, Sutcliff 2008, 146, 460-461; Dawn Wind, Sutcliff 2013, 213). The slow growth of understanding between Britons and Saxons is the main topic of Dawn Wind (1961), set about 100 years after the death of Artos. At the beginning of the novel, Sutcliff depicts the end of British resistance against the Saxons. Here, there is no longer a distinction between 'Romans' and 'Celts', but only between romanised and Christian Britons and the heathen Saxons. While the Britons are proud of their Roman heritage, Latin is used little in everyday life (cf. Sutcliff 2013, 51, 310), and the decline of Roman-British civilisation and infrastructure is ubiquitous.17 After a last defeat near Bath, the Britons must choose: accept the rule of the Saxons, flee into the Welsh mountains, or try to escape to the continent. The cities are left deserted and gradually fall into ruin (cf. ibid., 39, 322). In one of these ghost towns, the protagonist Owain, a teenage boy and survivor of the last battle, meets a young street urchin named Regina. They try to get to the coast to leave for the continent, but on the way Regina becomes very ill. To save her, Owain sells himself to a Saxon lord and serves him for many years on his farm near the Isle of Wight. Owain's master respects him and treats him well, and when Owain saves his life, he gives him his freedom. Owain remains with his former master, however, and even fights alongside him, happy to be able to fight Saxons even if it is with other Saxons. He also feels a strange happiness in the homosocial group of Saxon warriors (cf. ibid., 190, 196-200, 206, 219): 17 This is also already apparent in her earlier novels (cf. Lantern Bearers, Sutcliff 2007, 18, 183, 193; Sword at Sunset, Sutcliff 2008, 87-88, 369-370). CREATING ENGLAND 113 Oddly, they seemed to feel nothing against him for being what he was, and still more oddly, he did not resent the arm across his shoulders. Maybe here, so deep into the Saxon lands, the old enmities had grown thin; maybe it had to do with the bond of a common enemy. (ibid., 200) When his master is about to die and asks Owain to stay and help with the running of the farm until his son is of age, Owain agrees. He remains there for several more years until he finally feels that his obligation is fulfilled. Then, Owain returns to Regina and goes with her into the Welsh mountains. At the beginning of the novel, the Saxons are again set up as the enemy, called 'barbarians' and seen as the bringers of darkness (cf. ibid., 3, 23, 26, 28-29, 86, 101). When Owain lives with them, however, he realises that they have a highly developed culture of their own (cf. ibid., 213). The respect and trust between Owain and his master, and the bond he feels with his family, is presented as a sign that understanding and cooperation is possible. In the course of the novel, not only is a lasting peace made between Saxons and Britons, but St. Augustine also arrives in England, and the Christianisation of the Saxons begins, which will eventually bring them closer to the Britons (cf. ibid., 26, 273, 284, 291-294). At the end, Owain feels that something new is beginning: "Ever since the last stand, by Aquae Sulis, he had felt himself at the end of something. Now, […] he knew all at once, that he was at a beginning" (ibid., 295; also 278). In spite of this, however, Sutcliff stresses that the gulf between both peoples is still very wide (cf. ibid., 291, 294), and thus in the end Owain does not stay and marry his master's daughter who is in love with him, but returns to Regina and his own people. In comparison to the Saxon conquest of Britain, the later invasions by the Vikings and the Normans are less prominent in Sutcliff's work. They are, however, treated in the last two novels of the Dolphin-series. At the end of Sword Song (published posthumously in 1997), the descendent of Marcus, a young girl living in Wales marries a young Norwegian and settles with him in the Lake District. The Viking conquest of the British Isles is here presented from the point of view of the invaders, and thus not seen as problematic. In The Shield Ring (1956), set about the year 1100, the last descendant of Marcus is Bjorn, a young Norseman. He is part of an alliance of Norsemen and Saxons fighting against the Normans deep in the mountains of the Lake District. In the end, Bjorn marries a Saxon girl and thus finally completes the amalgamation of Aquila's descendants with the Saxons that had already begun in The Lantern Bearers. The Normans in The Shield Ring are simply the enemy, and no union or even tentative approach between them and the descendants of Marcus Aquila is depicted there. Sutcliff, however, paints a more differentiated picture in Knight's Fee (1960) which does not belong to the Dolphin-series. Set in the same period as The Shield Ring, but in the South of England, it narrates the story of the hound boy Randal. As the bastard son of a Saxon lady in waiting and a Breton warrior, who is presented as a descendant of those Britons who left after the Saxon invasion (cf. Sutcliff 1990, 7, 88), Randal is again a hybrid figure – "'You're no Norman [...] and no Saxon either, despite your hair. What are you [...]?'" (ibid., 88) Randal is not only an outsider because of his origins, but, as an orphan and lowly hound boy, he is also socially marginalised. In the course of the story, he, however, is patronised by a Norman nobleman, befriends his grandson Bevis, and receives a Norman education. At the end of the novel, after the 114 STEFANIE FRICKE death of his friend Bevis in battle, Randal himself becomes a knight and receives the fief which had been held by Bevis's grandfather (cf. ibid., 61-63). Similarly to Scott, Sutcliff shows how Saxons and Normans gradually draw closer and are finally united against a third party. Here, however, these are not the Jews or the Muslims in Palestine, but Normans in Normandy, against whom "Saxon and Norman English must stand together" (ibid., 162). The decisive battle against them at Tinchebray (1106) is even depicted as a kind of redress for Hastings (cf. ibid., 232, 251, 258, 278). While divisions still exist, it is intimated that in a few decades "there will be no more talk of Saxon and Norman, but only of English" (ibid., 123). Saxons and halfSaxons are increasingly present amongst the young Norman knights (cf. ibid., 241), and Henry I marries Eadgyth of Scotland, a descendant of Alfred the Great, a marriage which "will help to make one England" (ibid., 160). Interestingly, however, and similarly to Scott, the Normans are excluded at the end. Bevis, Randal's Norman friend and heir to the originally Saxon fief, dies in the battle. In his place, the Saxon-Breton Randal becomes the new overlord, thereby – at least on this very small piece of land – quasi reversing the conquest.18 As becomes clear from these summaries, there are certain characteristics to how Sutcliff depicts the conflicts shaping England. In her novels, the history of England is a series of invasions in which the conquerors grow accustomed to their new land and increasingly mix with its inhabitants, until they, in turn, are conquered. The overarching clash between different peoples and societies is often contrasted with relationships between individuals from both societies, who learn to respect and trust each other. Because of intermarriage, nearly all of Sutcliff's protagonists are hybrid figures, and often also see themselves as standing apart or standing between different cultures, "always a little in exile" (Sword at Sunset, Sutcliff 2008, 18; also cf. Shield Ring, Sutcliff 1992, 194; Knight's Fee, Sutcliff 1990, 7-8). For Sutcliff, the eventual intermixing of invaders and invaded is not only inevitable, but actually "a good idea; I think it always happens" (Fisher 1975, 187). She also shows, however, that it is a very slow process. A real blending of once antagonistic factions is hardly achieved in the narratives themselves, but off-stage, between the novels. The historical upheavals are contrasted with the eternal and unchanging nature of the land,19 and cyclical natural events which go on no matter who is fighting whom (cf. Shield Ring, Sutcliff 1992, 51, 62; Knight's Fee, Sutcliff 1990, 153-154): Only the downs went on, the downs, and life itself, whatever happened to the people who lived it. The wolves leaping about the lambing folds, and the men with their spears; Harold dead at Hastings, and Bevis at Tinchebrai, and all the while, the little wind blowing over the downs, and harvest following seed-sowing, and the new life coming at lambing time. (Knight's Fee, Sutcliff 1990, 281) 18 19 At the end, Randal marries a young noblewoman, but it is not made clear if she is Norman (cf. ibid., 198). Sutcliff also has protagonists of different novels and different historical periods inhabit the same landscape, and even happen upon the same buildings or artefacts: "I've got this terrific thing about continuity; they're the same hills in Knight's Fee as in Warrior Scarlet [a novel set during the Bronze Age], and it suddenly came to me when writing Knight's Fee that I'd use the flint axe to show the continuity" (Fisher 1975, 186; cf. also Eschbach 2015, 81, 159-160). CREATING ENGLAND 115 Another symbol of continuity is the dolphin ring which binds different conquering peoples into one family that ultimately stands for England. The descendants of the Aquila family embody the different cultural and ethnic influences that shaped 'England' and the 'English': starting with the Roman Marcus and his Celtic wife, their descendants also have Greek (cf. Frontier Wolf, Sutcliff 1984, 25), Welsh, Irish (cf. Sword Song, Sutcliff 1997, 225), and Saxon ancestors. At the chronological end of the Dolphin-series, the Norseman Bjorn realises the ring's significance as a link to the past: Suddenly he wondered if someone wearing his ring when it was bright and new, someone with narrower hands than his, yet who was part of him in some way, had come this way before; had helped, maybe, to build the road that had gone back to the wild so long ago, and looked down over Eskdale from the red sandstone fort, when it too was new. Just for a moment, the thought made him catch his breath as though he were looking down an unbearable length and loneliness of time, and the wind blew cold out of its emptiness; and then it was oddly comforting, and made him feel less alone. (The Shield Ring, Sutcliff 1992, 80) Bjorn knows little of his family's history, and retains no traces of Graeco-Roman culture, but when he, nearly a thousand years after Marcus, looks at the ring, he suddenly feels strangely connected to his long-dead forefather. 3. Amnesia and Genocide: Kazuo Ishiguro's The Buried Giant The last example, Kazuo Ishiguro's The Buried Giant (2015), is different from the works by Scott and Sutcliff in that it is not a realist historical novel, but also features fantastic elements such as magical creatures like ogres and a dragon. I include it, however, because it also treats an ethnic conflict – here again between Britons and Saxons – but does so quite differently from Scott and Sutcliff. The setting is England a few decades after the death of King Arthur. Britons and Saxons are living in peace, but something strange is happening. People seem to suffer from an odd forgetfulness, which lets them forget even the most important personal memories. The Buried Giant tells the story of an elderly British couple, Axl and Beatrice, who suddenly remember that they have a son, and decide that they want to go and visit him. On their journey, they first arrive at a Saxon village where they encounter the warrior Wistan and the boy Edwin, who had been abducted by ogres, but was saved by Wistan. Axl and Beatrice travel on with these two Saxons, and on their way meet the old knight Sir Gawain, nephew of King Arthur, who for many years now has been on a quest to slay the dragon Querig, but seems actually strangely loath to do it. As it turns out, the magical breath of this dragon is responsible for the mist of forgetfulness hanging over the land. In spite of the dragon's breath, the characters start to remember more and more of their past in the course of the story, but they also begin to wonder if this is actually desirable (cf. Ishiguro 2015, 270-72, 280, 307), for "the mist covers all memories, the bad as well as the good" (ibid., 172). In the end, it turns out that Gawain, far from wanting to kill Querig, is actually her protector (cf. ibid., 304). Querig was deliberately enchanted by Merlin to create the mist of forgetfulness after Arthur had defeated the Saxons and also – in spite of a treaty – massacred their women and children (cf. ibid., 231-232, 310-311). Only by this, Arthur reasoned, could the vicious circle of killing and revenge be broken and lasting peace be created, for "the wars didn't finish. Where once we fought for land and God, we now fought to avenge 116 STEFANIE FRICKE fallen comrades, themselves slaughtered in vengeance. Where could it end?" (ibid., 298) Given that the war's survivors, Saxon and Briton alike, forgot that the genocide had ever occurred, they could live together without further conflict (cf. 298). Wistan, however, who argues that this forgetfulness prevents justice (cf. ibid., 311-312), eventually kills the dragon, and the novel ends with the intimation that now the Saxon invasion will be completed and the Britons slaughtered (cf. ibid., 322-323): "this dragon died to make ready the way for the coming conquest. [...] who knows what old hatreds will loosen across the land now? We must hope God yet finds a way to preserve the bonds between our peoples, yet custom and suspicion have always divided us. Who knows what will come when quick-tongued men make ancient grievances rhyme with fresh desire for land and conquest?" (ibid., 323) As becomes readily apparent, Ishiguro's vision of the clash of two different peoples is quite different from Scott's and Sutcliff's. Scott and Sutcliff portray conflicts which are often brutal, but they contrast them with the relationships of individual characters who are – at least to some extent – able to transcend ethnic antagonism. They also always imply that out of these warring parties, ultimately England will be created. While this unity is not achieved in the novels themselves, hybrid figures like Ivanhoe or some of Sutcliff's characters show that ethnic as well as cultural cooperation and blending is possible. We find similar hybrid figures in Ishiguro's novel. The Saxon Wistan himself escaped the slaughter as a child and was raised by Britons. He speaks their language like a native and fights like them (cf. ibid., 77-78, 156). As a boy, Wistan had "begun to love my companions in that fort as my own brothers, even though they were Britons and I a Saxon" (ibid., 240). When they started to bully him, however, Wistan's love turned into hate, and now he is bent on revenging the slaughtered Saxons, even if that means starting a new war (cf. ibid., 239-242). He also impresses the need for hate and revenge on the boy Edwin, so that Edwin can take up his work after his death (cf. ibid., 264, 324-325). A further contrast to Scott and Sutcliff is that Ishiguro does not establish or uncritically work with myths of national identity. For example, while Scott and Sutcliff describe certain landscapes to evoke a feeling of national belonging and to create national cohesion, Ishiguro's narrator paints a rather unflattering image of England at the beginning of the novel: You would have searched a long time for the sort of winding lane or tranquil meadow for which England later became celebrated. There were instead miles of desolate, uncultivated land; here and there rough-hewn paths over craggy hills or bleak moorland. Most of the roads left by the Romans would by then have become broken or overgrown, often fading into wilderness. Icy fogs hung over rivers and marshes, serving all too well the ogres that were then still native to the land. [...] I am sorry to paint such a picture of our country at that time, but there you are. (ibid., 3, 5) Later, Sir Gawain calls attention to what lies buried not only literally underneath the English countryside, but also underneath images of merry and powerful old England: "Here are the skulls of men, I won't deny it. There an arm, there a leg, but just bones now. An old burial ground. And so it may be. I dare say, sir, our whole country is this way. A fine green valley. A pleasant copse in the springtime. Dig its soil, and not far beneath the daisies and buttercups come the dead. And I don't talk, sir, only of those who received Christian burial. Beneath our soil lie the remains of old slaughter." (ibid., 186) CREATING ENGLAND 117 As in The Remains of the Day, where Ishiguro used the genre of the country house novel to undermine myths of merry England, here he employs the tropes of medieval legends and romances,20 usually the stuff from which to fashion national identity, to call it into question (cf. Fichte 2016, 367). There is little of the savage splendour that can be found in Scott's and Sutcliff's works in Ishiguro's Middle Ages. Instead, the influence of Roman culture is long decayed, and people are primitive and superstitious, leading a hard, joyless, and boring life in an unforgiving, cold, and misty landscape (cf. Ishiguro 2015, 3-4, 45). The heroes who go on a quest here are two elderly people, slowly walking through the desolate landscape and stumbling into ever new dangers without knowing what is really going on. Similarly, the great knight Gawain is now an ancient, weary man, dressed in rusted chainmail and mounted on a rickety old steed, more than a little reminiscent of Don Quixote (cf. ibid., 113-114). And as it turns out, King Arthur, the greatest English king of all, turns out to have been a ruthless real-politician, ordering the murder of women and children. While Scott and Sutcliff show how conflicts can ultimately be resolved by individual friendship, respect, and hybrid figures who act as arbitrators between both societies, for Ishiguro this is too easy a solution. He sees his novel not only as a fantastic story set in the Middle Ages, but as a universal comment on recent events in places like Rwanda and former Yugoslavia, where old neighbours suddenly turned against each other (cf. Clark 2015, n. pag.). There happened what Wistan prophesies will happen to the Britons: "The giant, once well buried, now stirs. When soon he rises, as surely he will, the friendly bonds between us will prove as knots young girls make with the stems of small flowers. Men will burn their neighbours' houses by night. Hang children from trees at dawn. The rivers will stink with corpses bloated form their days of voyaging. And even as they move on, our armies will grow larger, swollen by anger and thirst for vengeance. For you Britons, it'll be as a ball of fire rolls towards you. You'll flee or perish. And country by country, this will become a new land, a Saxon land, with no more trace of your people's time here than a flock or two of sheep wandering the hills untended." (Ishiguro 2015, 324) In Ishiguro's bleak vision, the hatred of both Britons (cf. ibid., 228-232) and Saxons is so strong that peaceful co-existence can only be achieved by robbing both parties of their memories. With the memories restored however, peaceful co-existence is ultimately not possible. And yet, Ishiguro leaves at least a little, very brittle hope that racial hatred might be checked by individual relationships, for in the end, Wistan cannot rejoice at the prospect of future genocide, and the boy Edwin, who has promised Wistan to hate all Britons, is certain that this cannot also include Axl and Beatrice (cf. ibid., 322-324, 328). 20 As Ishiguro states in an interview, he was actually inspired by the Middle English chivalric romance Sir Gawain and the Green Knight, or, more specifically, by "a tiny moment near the beginning when Gawain, 'quite a pampered guy', has to travel between castles, in a land without comfortable inns or courtly protection, constantly being chased out of villages by wolves and up hills by ogres: 'And there's a series of all the irritating things that happened in the countryside, how freezing cold it was, and rain, nowhere to shelter, and then he gets to the other castle and the story continues. And the way these things are mentioned, particularly the ogres, as if they're just like boars or something in a field, I suddenly got this vision of a landscape… I thought, that's quite a fun place to put something. And things like ogres and elves could be completely banal'" (Clark 2015, n. pag.). 118 STEFANIE FRICKE References Primary Sources Ishiguro, Kazuo (2015): The Buried Giant. London: Faber & Faber Scott, Walter (1998 [1819]): Ivanhoe. Ed. Ian Duncan. Oxford: Oxford UP Sutcliff, Rosemary (2013 [1961]): Dawn Wind. Oxford: Oxford UP ----- (1984 [1980]): Frontier Wolf. London: Puffin ----- (1990 [1960]): Knight's Fee. London: Red Fox ----- (2008 [1963]): Sword at Sunset. Chicago: Chicago Review ----- (1997): Sword Song. New York: Farrar, Straus and Giroux ----- (1993 [1954]): The Eagle of the Ninth. New York: Farrar, Straus and Giroux ----- (2007 [1959]): The Lantern Bearers. Oxford: Oxford UP ----- (1992 [1956]): The Shield Ring. London: Puffin Secondary Sources Barczewski, Stephanie L. (2000): Myth and National Identity in Nineteenth-Century Britain: The Legends of King Arthur and Robin Hood. Oxford: Oxford UP Burton, Philip (2011): "Rosemary Sutcliff's The Eagle of the Ninth: A Festival of Britain?," Greece and Rome 58.1, 82-103 Clark, Alex (2015): "Kazuo Ishiguro's Turn to Fantasy," The Guardian Online, 19 Feb 2015, n. pag., <https://www.theguardian.com/books/2015/feb/19/kazuo-ishiguro-the-buried-giant-novel-interview> Colley, Linda (2009 [1992]): Britons: Forging the Nation 1707-1837. Rev. ed. New Haven, CT: Yale UP DeGategno, Paul J. (1994): Ivanhoe: The Mask of Chivalry. New York: Twayne Duncan, Ian. (1998 [1996]): "Introduction," in: Duncan, Ian (ed.): Sir Walter Scott, Ivanhoe. Oxford: Oxford UP, vii-xxvi Eschbach, Jan Martin (2015): Making Britannia – das epische Erzählen vom Werden eines Volkes: Untersuchungen zu den Roman Britain novels Rosemary Sutcliffs. Hamburg: Kovač Fichte, Joerg (2016): "Sir Gawain or the Remains of King Arthur: Ars oblivionis versus ars memoriae in Kazuo Ishiguro's The Buried Giant," in: Dietl, Cora et al. (eds.): Formen arthurischen Erzählens vom Mittelalter bis in die Gegenwart. Berlin: de Gruyter, 361-383 Fisher, Emma (1975): "Rosemary Sutcliff," in: Wintle, Justin; Fisher, Emma (eds.): The Pied Pipers: Interviews with the Influential Creators of Children's Literature. New York: Paddington, 182-191 Holt, James Clarke (1982): Robin Hood. London: Thames and Hudson Lincoln, Andrew (2010): Walter Scott and Modernity. Edinburgh: Edinburgh UP Ragussis, Michael (1993): "Writing Nationalist History: England, the Conversion of the Jews, and Ivanhoe," ELH 60.1, 181-215 Self, David (1991): "A Lost Asset? The Historical Novel in the Classroom," Children's Literature in Education 22.1, 45-49 Simmons, Clare A. (1990): Reversing the Conquest: History and Myth in Nineteenth-Century British Literature. New Brunswick: Rutgers UP "Sutcliff, Rosemary," in: Birch, Dina (ed.): The Oxford Companion to English Literature. Oxford: Oxford UP, 2009. Oxford Reference, <http://www.oxfordreference.com.oxfordreference.emedia1. bsb-muenchen.de/view/10.1093/acref/9780192806871.001.0001/acref-9780192806871-e-7288> [last accessed 9 March 2017) Tomko, Michael (2011): British Romanticism and the Catholic Question: Religion, History and National Identity, 1778-1829. Basingstoke: Palgrave Macmillan Trumpener, Katie (1993): "National Character, Nationalist Plots: National Tale and Historical Novel in the Age of Waverley, 1806-1830," ELH 60.3, 685-731 MATTHIAS BERGER (BERN) Roots and Beginnings: Medievalism and National Identity in Daniel Hannan's How We Invented Freedom and Why It Matters1 1. Introduction: Medievalism, 'Whig History', Presentism If there is one thing this panel on "Engaging with the Past" has thrown into sharp relief, it is the fact that the Middle Ages can be virtually all things to all people. In postmedieval narratives, the Middle Ages have played their part as hiatus, as the temporal 'Other' wedged between antiquity and modernity; they have had heightened Romantic sensibilities projected onto them and been made a more 'authentic' alternative to an alienating present; and they have figured as the source from which our latter world has sprung. It is a particular variant of this last narrative, the medieval root or germ of modern national identity, with which I will be concerned in this essay. The British Member of the European Parliament (MEP) Daniel Hannan, whose publications are at the centre of my essay, advances the following thesis in his historical polemic How We Invented Freedom and Why It Matters: We are still experiencing the aftereffects of an astonishing event. The inhabitants of a damp island at the western tip of the Eurasian landmass stumbled upon the idea that the government ought to be subject to the law, not the other way around. The rule of law created security of property and contract, which in turn led to industrialization and modern capitalism. For the first time in the history of the species, a system grew up that, on the whole, rewarded production better than predation. That system proved to be highly adaptable. It was taken across the oceans by English-speakers, sometimes imposed by colonial administrators, sometimes carried by patriotic settlers. In the old courthouse of Philadelphia, it was distilled into its purest and most sublime form as the U.S. Constitution. […] This book tells the story of freedom – which is to say, it tells the story of the Anglosphere. I realize that this statement might strike some readers as smug, triumphalist, even racist. But I hope, over the course of the story, to show you that it is none of those things (2013, 12). This smooth origins story is a textbook example of what Valentin Groebner has identified as the 'vertical' or genealogical mode of narrating the medieval past.2 This type of 1 2 This paper was presented in shorter form at the 2016 Anglistentag in Hamburg. The paper draws on research conducted for my on-going comparative PhD thesis project, "United under One Banner?". Funded by the Swiss National Science Foundation, the project explores medievalism and 'national' memory in twenty-first-century Swiss and British culture, society, and politics. The other two modes nominated by Groebner are, firstly, identificatory or biographical medievalism, which bypasses temporal distance by affectively identifying with the Middle Ages and attempts to make the 'voices of the past' audible again through one's own; secondly, 'horizontal' or alterity medievalism, which represents an exoticised 'other' Middle Ages as a contrasting device or foil to the present, against which one's own identity can be defined (2008, 125). According to Groebner, together these three narrative modes of medievalism make up the basic rhetorical repertoire of every (re)telling of the Middle Ages, although their respective prominence will vary from narrative to narrative (ibid.). 120 MATTHIAS BERGER historical narrative "stresses temporal succession as ancestral history" and makes the "Middle Ages appear as something that is […] located under the speaker and is referred to as the 'root' or 'origin' or 'foundation' of what is considered one's own" (Groebner 2008, 124).3 Hannan, by identifying a starting point in the (here unspecified) early Middle Ages that in time brings about a series of "aftereffects" (2013, 12), lays down a markedly vertical trajectory for the subsequent narrative to follow. Vertical history of this sort was perfected by what has been called 'Whig history', the politicised and, for a long time, highly successful strand of British historiography famously critiqued in Herbert Butterfield's The Whig Interpretation of History (1931). In his book, Hannan consciously aligns himself with such history. In broad strokes, the traditional Whig master narrative envisions a linear historical trajectory for England – and its ideological successor, Britain – towards a liberal parliamentary and capitalist democracy. What Spongberg and Tuite call the "'forging' of Britain" in Whig historiography involved weaving into a national destiny such cornerstones of the cultural memory as "the 'ancient constitution' of the Saxons, the unbroken continuity of limited monarchy, the providential role of the Church of England, parliament and the rule of Common Law (and the extension of these institutions into Empire)" (2011, 673). Further, as Andrew James Johnston points out, "the rise of the gentry in the later Middle Ages and in the Early Modern Period and that of the bourgeoisie in the eighteenth and nineteenth centuries are seen as the social side of this ideological construct" (2010, 37). One of the distinguishing features of the Whig narrative is precisely that it puts a premium on genealogy and continuity, and above all, on the notion of progress. The Whig historian, as Butterfield conceived him, studies "the past with one eye, so to speak, upon the present" (1965, 31f.); a past which, in teleological fashion, amounts to "the ratification if not the glorification of the present" (ibid., v). In short, the main charge later levelled against Whig history was that of excessive presentism. Presentism, in Louise D'Arcens's description, is "the practice of representing […] [and] evaluating the past according to the values, standards, ambitions, and anxieties of a later 'present'" (2014, 181). Arguably, she writes, presentism is also the very essence of medievalism itself: it "unif[ies] the enormously varied ways the Middle Ages has been represented in its postmedieval cultural afterlife" (ibid.). In fact, the truism of the extraordinary pliability of the Middle Ages with which I opened this essay is just another way of saying that the 'period' of the Middle Ages invites presentism to an extent no other period does.4 It is its interest in such presentism that has made the relationship of medievalism studies with the generally staunchly 'pastist' medieval studies so complicated. No doubt the adversarial approach to medievalism as detracting from the 'real Middle Ages' in institutionalised medieval studies has long impeded the study 3 4 "Der erste [Erzählmodus] legt das Gewicht auf zeitliche Abfolge als Abstammungsgeschichte. Das Mittelalter erscheint dabei als etwas, was sich gewissermaßen unter dem Sprecher befindet, es wird als 'Wurzel' oder 'Ursprung' oder 'Grundlage' des Eigenen bezeichnet […]" (124, my translation). It may be of interest to note that in his "Dreaming of the Middle Ages" – an essay seminal to, if not always used productively by, the field of medievalism studies (see Haydock 2009, 26-28) – Umberto Eco deploys exactly that trope when he argues that "looking at the Middle Ages means looking at our infancy" or that "[o]ur return to the Middle Ages is a quest for our roots" (1998, 65). The question why it is that the Middle Ages draw presentism to the extent they do, which goes beyond the scope of this essay, has yet to be answered in a satisfactory way. ROOTS AND BEGINNINGS 121 of medievalisms as valuable cultural expressions in their own right. Yet, if medievalism studies is to be more than what David Matthews has called "a sifting through the disjecta membra of medieval studies" (2010, 760), it must accomplish more than just exposing presentist lapses. Rather, it must meaningfully ascertain the status of 'the medieval' in postmedieval times. And indeed, even a cursory survey of the field makes it obvious that much recent work has approached the presentism of medievalism in a very fruitful fashion. So why Hannan's of all medievalisms? It is partly but not exclusively in light of current events – specifically, the Brexit vote in June 2016 – that Hannan's polemic has wider significance as a representative example of an overtly politicised Middle Ages which seems, again, to be gaining in currency across Europe, albeit unevenly. Still, Hannan is a rather singular figure in British politics in casting the English Middle Ages, if not quite in the lead, at least in a key supporting role of his political thought. Hannan's medievalising mind continues to find expression in sporadic yet highly symbolic political gestures. The title of another book of his, The New Road to Serfdom: A Letter of Warning to America (2010), is clearly first and foremost a reference to Friedrich August von Hayek's defence of free markets as the precondition of personal liberty, The Road to Serfdom (1944). However, in its invocation of serfdom, a concept with connotations of feudalism and manorialism, Hannan's title also testifies to his preoccupation with what he sees as the setback in the cause of liberty under the socalled 'Norman Yoke'. To Hannan, this setback seems very much repeatable in the twenty-first century under an overweening, unaccountable European Union. (I will return to this preoccupation with the Norman Conquest over the course of this paper.) More incidental medievalisms on the Brexit campaign trail attest to Hannan's predilection for medievalising symbolism in a highly charged political context. For example, he gave his final campaign speech at Runnymede, where Magna Carta was first sealed in 1215. When it became clear, on 24 June, that Leave had carried the day, he delivered the "St Crispin's Day" speech from Henry V from a desk in the Vote Leave campaign's headquarters, "substituting the names of people who had worked on the campaign" (Knight 2016, n. pag.).5 Finally, Hannan, who calls himself a "radical Whig" on his Twitter page and confidently reclaims what he calls the "verities" (2013, 15) of Whig history in How We Invented Freedom, constitutes something of a dare in terms of the ambivalence of presentism I have just mentioned. The partisan, strongly instrumental medievalism in his book is a challenge in the sense that it virtually begs for a positivist response. However, my aim is not to debunk medievalist 'falsehoods', but rather to explore how and why the Middle Ages have been overwritten, palimpsest-style, to speak to the twenty-first-century present. 2. Hannan and the Quest for the Medieval English Origins of Freedom Daniel Hannan, born in Peru in 1971, read history at Oxford (Hannam 2014) and has been a Conservative MEP for South East England since 1999. As luck would have it, and as he likes to point out, Runnymede lies in his constituency (see e.g. Hannan / Howard 2016). A convinced right-wing libertarian, Hannan has long been a vocal Eurosceptic and recently a spearhead of Brexit. A post-referendum "long read" in the 5 The moment is captured in a photograph reproduced in Shipman (2016, n. pag.). 122 MATTHIAS BERGER Guardian recognises Hannan's key role in bringing about the referendum and its outcome (Knight 2016, n. pag.). The article cites several Conservative MPs to the effect that Hannan is notable for his "ideological purity" and for being part of a set of "'grammar-school imperialists'" whose "quest [is] to reassert what they regard as Britain's lost place in the world" (ibid.). Earlier in 2016, Hannan published a best-selling book entitled Why Vote Leave, which has been called, not altogether favourably, the "Brexiteers bible" (McMillan-Scott 2016). Since the Brexit vote, he has detailed his views on how the UK should proceed in its disentanglement from the EU in What Next: How to Get the Best from Brexit (2016). Hannan blogs on his own website and contributes regularly to the Daily Telegraph and to ConservativeHome. He is something of a "media darling of the conservative right in the US" and has been called "the go-to guy for every right-wing commentator, from Sean Hannity to Glenn Beck" (see Hannan's profile on politics.co.uk). How We Invented Freedom and Why It Matters was published by the independent publisher Head of Zeus in 2013.6 For the American market, the (otherwise identical) book was given the alternative title Inventing Freedom: How the English-Speaking Peoples Made the Modern World and published by HarperCollins's Broadside Books. It went on to win the Political Book Award for "Polemic of the Year" in 2014. These annual awards are sponsored by the Irish bookmaker Paddy Power and, according to an official statement, seek "to recognise the very best in political writing and publishing" (cf. politicalbookawards.com). Largely ignored by academia, the book has received only scant attention by non-partisan and left-of-centre media outlets.7 In contrast, it proved a notable success in preaching to the converted, i.e. the English-speaking right-wing commentator crowd, where it garnered consistently positive reviews (cf. e.g. Hilton 2013; Murray 2013). The book addresses what Hannan sees as the unique tradition of 'freedom' in the 'Anglosphere', by which he means – following James C. Bennett, who popularised the concept – those countries with at least an English-speaking history that are committed to "'individualism, the rule of law, honoring contracts and covenants, and the elevation of freedom to the first rank of political and cultural values'" (Bennett qtd. in Hannan 2013, 13). In Hannan's generous reading, this includes Singapore as much as it does India. When we speak of 'Western values' in European states, on the other hand, Hannan claims that "we're being polite. What we really mean is that these countries have adopted the characteristic features of the Anglo-American political system" (ibid., 10). To identify these features, Hannan digs deep into the insular past and there finds the ancient roots of 'freedom'. This freedom, in his definition, mainly means the rule of law, personal liberty – which includes, crucially, economic freedom – and representative government (ibid., 4). Highlighting their merits and criticising the 'Continental' 6 7 Why Vote Leave and What Next have since been published by the same house. Exceptions include the favourable review by the historian of science James Hannam, who, however, admits to a positive bias on his part as a self-declared "grassroots Conservative" and old friend of Hannan's; Hannam is mentioned, moreover, in Hannan's acknowledgements (see Hannam 2014). Nick Cohen from the Guardian juxtaposes Hannan's book with Linda Colley's Acts of Union and Disunion in his review and reaches the conclusion that both works, though opposed in political outlook, are equally marred by an unproductive partisanship that Cohen interprets as a symptom of the country's "gormless culture wars" (Cohen 2014, n. pag.). ROOTS AND BEGINNINGS 123 counter-model at every step, Hannan proceeds to trace these freedoms through civil war, Empire and American independence to today's Anglosphere. But there is trouble in paradise: the Anglosphere has grown remiss in honouring its tradition. Particularly in Hannan's concluding chapter, "Anglosphere Twilight?", we can identify an outlook that Patrick Wright has called "History as Entropy" (2009, 66). This describes a sense of history that, according to Wright, was gathering momentum already in the mid-eighties. He writes: With organic history in the last stages of degeneration we enter more than just a commemorative age of dead statues. Under the entropic view of history, […] 'the past' is revalued and reconstructed as an irreplaceable heritage – a trust which is bestowed upon the present and must be serviced before it is passed on to posterity (ibid., 66, my emphasis). This outlook, which according to Wright gained in prominence in the Thatcher years, applies equally to Hannan's vision of the Anglosphere.8 Wright's concept anticipates both Hannan's possessive attitude towards history and his missionary zeal: Hannan repeatedly exhorts the peoples of the Anglosphere to remember its singular history, and to take political action against its 'Europeanisation'. His remedies include embracing patriotism (also on the national curriculum) and strengthening democracy, the rule of law, and tax-cutting capitalism (2013, 322) while curbing the interventionist state. In the case of Britain, he furthermore recommends quitting the EU and instigating an Anglosphere free trade zone (ibid., 372). The book therefore is an interesting cross between a wide-ranging – though at the same time curiously narrow – overview of intellectual, legal, and political history and a broadly Thatcherite polemic. About one third of How We Invented Freedom is concerned with the medieval 'beginnings' of freedom. First and foremost, Hannan highlights the great seniority of the English nation-state, which he dates to late Anglo-Saxon England. In his view, this was a precondition for all the other unique achievements of the Anglosphere: "The story of the development of the rule of law in England, and of all the freedoms that, in consequence, spread across the Anglosphere, is […] the story of the development of England itself as a […] nation" (ibid., 65). Secondly, he stresses the equally AngloSaxon institution of precedent-based law, which he argues survived the "calamity of the Norman invasion" (ibid., 80) at the level of the county and its subdivision, the 'hundred' (ibid., 77). Hannan especially highlights the jury system, which he praises as "prevent[ing] the law from straying too far from the commonsense prejudices of the population" (ibid., 79), and English inheritance law, which facilitates absolute property rights by "elevating the wishes of the individual, even when dead, above the perceived need of the surviving community" (ibid.). On a related note, he claims that, uniquely, in the absence of a 'peasantry', medieval England developed an individualist society that proved singularly predisposed to a capitalist economy (ibid.). Finally, he gives ample space to the early 'representative institution' of the witenagemot (the meetings of the 8 This is no coincidence. Hannan makes no secret of his admiration of Margaret Thatcher, whom he eulogises as "the greatest British leader, and perhaps the most enthusiastic Anglospherist, of the late twentieth century" (ibid., 327). However, we would do well to remember Thatcher's original eagerness for the UK to become a fully-fledged member of the European Economic Community. This is an example of what Linda Colley means when she points out that "the markedly up-and-down quality of the UK's relations with the European Union and its predecessors often gets passed over or buried under political passions" (Colley 2014, 128). 124 MATTHIAS BERGER 'wise men' who advised the Anglo-Saxon kings), and to the restitution and strengthening of such institutions with the sealing of Magna Carta in 1215 (here presented as eventually leading to a proto-upper house) and Simon de Montfort's parliament in 1265 (as a proto-lower house) (ibid., 121-122). These and other medieval peculiarities, in Hannan's opinion, amount to an early English exceptionalism that has thrived continuously but is now in peril. In light of this elaborate historical construct, it is worth making a short digression on Hannan's self-conception as historian-politician and his use of sources. He is clearly at pains to buttress his more controversial claims with scholarship; indeed, he derives most of the above from the work of named specialists (e.g. James Campbell, Alan Macfarlane, Susan Reynolds, and J. R. Maddicott). In his acknowledgements, Hannan briefly reflects on his status as a trained historian-turned-politician: "It was only several years after being elected to political office that I finally admitted to myself that I would never be a full-time historian" (Hannan / Howard 2016, n. pag.). He declares that "[t]his book owes everything to the people who made a different choice, elevating the important over the immediate" (ibid.). Accordingly, Hannan relies heavily on specialists to lend institutional credibility to his historical-political argument. It should be noted, however, that this involves using sources very selectively and frequently in a decontextualising fashion. For instance, while Hannan quite naturally quotes James Campbell's argument for the early genesis of a nation-state by the late Anglo-Saxon period (Hannan 2013, 55, 84), he fails to mention Campbell's statement that nonetheless Anglo-Saxon "institutions and systems […] bore strong family resemblances to those found elsewhere in Europe", which Campbell takes to indicate both "common origins and […] institutional transfer" (Campbell 2000, 30). This is something of a theme in this book: Hannan consistently highlights constitutional differences to Continental Europe while downplaying, or indeed withholding, evidence of similarity. Exceptionalism, it seems, only works if you are seen to be continually exceptional. As such, this strategy is rather unremarkable given Hannan's genre and avowed agenda. I point out his strong yet selective reliance on existing scholarship because it stands in stark contrast to vehement denunciations of the current historiographical mainstream elsewhere in the book. On the one hand, Hannan calls out old Marxist hands such as Christopher Hill, whom he presents as having infused the historical profession with misleading yet durable leftist constructs (2013, 132). On the other hand, he paints a picture of contemporary practitioners as either taken in or cowed by a strident anticolonialism and multi-culturalism. For much of the second half of the twentieth century, Hannan asserts, historians "flinched" from the "truths" of an English exceptionalism with "roots in pre-Modern England" (ibid., 15) that the Whig historians had no difficulty in seeing (cf. also ibid., 84, 117). By contrast, he applauds the non-historian and former Reagan administration official Kevin Phillips for seeing an "essential continuity between the two Anglosphere civil wars [i.e. the English Civil War and the American Revolutionary War]" that had previously "eluded most specialists" (ibid., 229). In effect, however, there is no contradiction between Hannan's praise of individual (in Phillips's case amateur) scholars and his excoriation of the historiographical mainstream. Both tie in with a more general anti-elitism in How We Invented Freedom. Hannan's repeated indictments of Britain's unpatriotic "intellectual elites" and "multicul- ROOTS AND BEGINNINGS 125 turalist establishment" (ibid., 17) seem to anticipate a wider anti-elite rhetoric observable in recent political insurgencies and 'establishment' defeats in the West, notably in the UK and the US. It is interesting to note that Hannan himself participated in the disparagement of an opposition declared elitist in the run-up to the European Union membership referendum: according to Knight, Hannan was behind the prominent Leave campaigner Michael Gove's widely publicised claim that people were “fed up with experts” (cf. Knight 2016). In How We Invented Freedom, this kind of antielitism allows Hannan rhetorically to link the historiographical and educational mainstream, blind as it is to Anglosphere exceptionalism, with a process of political integration with 'Europe' which Hannan considers undesirable (2013, 302). To use a medievalising metaphor, Hannan the part-time historian-synthesist implicitly presents himself as the stirrup holder of a few brave mavericks at the cutting edge of historical research, while it is really these researchers that here serve as the stirrup holders of Hannan's politics. This, then, is the rhetorical scaffolding under which Hannan sets out a master narrative of Anglosphere history that, in its sweeping generalisations, deliberately runs counter to most recent specialist accounts. It is an ably dramatised return to traditional British histories, which, he argues, have been betrayed and traduced by a marxisant (and therefore vaguely foreign) intellectual elite. Hannan's take on the politics of the day are thus couched in terms of the struggle of a contrarian part-time historian against an unpatriotic and deceptive or deceived historiographical mainstream. Given this defiant Whiggism, it may surprise us that Hannan early on extols Butterfield's critique as "perhaps the single most influential work of historiography ever written" (ibid., 14). However, one gets the impression that this acknowledgement is purely a matter of duty on Hannan's part, and indeed the kind of compulsory continuityseeking behaviour so deplored by Butterfield becomes increasingly apparent as Hannan sweeps through the centuries. In accordance with his programmatic, post-Butterfield return to Whiggish "truths", Hannan presents the reader with the old interpretive framework of two enduring factions within the English-speaking peoples: one committed to the values that underpinned [Anglosphere] exceptionalism, and one hankering after the more statist models favoured in the rest of the world. To label these factions "Whig" and "Tory" is, without question, anachronistic; yet it is also an invaluable shorthand (ibid., 15f.). And so the English Civil War and the American Revolutionary War are implied to share an "essential continuity" (ibid., 229) not only with one another, but with ancient English rights and liberties as well. In turn, the overthrow of James II, a mainstay of the Whig interpretation of history, is given the time-honoured romanticising treatment as the 'Glorious Revolution' and is construed as the assertion of a parliamentary selfgovernment ultimately derived from "the folkright of Anglo-Saxon freedoms" (ibid., 238). Hannan's medievalising impulse, ever reliant on vague analogies, strikingly sees this turn of events "foreshadow[ed]" in 1014, when Æthelred was "invited conditionally to the throne" (ibid., 87). In sum, we are offered a paradigmatic formulation of the claim of a 'unique continuity' of laws and liberties which in Britain – quite unlike the rupture-ridden Continent – reach back to the early Middle Ages and were consolidated in subsequent milestones such as Magna Carta and the English and US Bills of Rights (cf. also Utz 2011, 105). 126 MATTHIAS BERGER There is of course no doubt that Anglo-Saxonism (cf. e.g. Scragg and Weinberg 2000), the 'Norman Yoke' myth (cf. e.g. Brownlie 2013), and the totemic aura of documents like Magna Carta (cf. e.g. Vincent 2015, 14) have exerted a tremendous influence over the centuries, including during those putative watershed events. Indeed, the very potency of myth and cultural memory in the real world is what makes them so appealing to medievalism studies in the first place. Tellingly, however, Hannan is reluctant to dwell much on this demonstrably mythical side of his medieval freedoms. It is true, he does concede for instance that the American Founding Fathers' belief in their ancient rights "as Englishmen" may have mattered more than the actuality of such rights (2013, 238). The most self-reflexive passage in this context may be the one in which he cites Ernest Renan's dictum that "'Getting its history wrong […] is part of being a nation'" (ibid., 107).9 "[T]he way in which a country romanticizes its past is itself instructive", Hannan writes, and proudly points out that "English exceptionalism was defined with reference, not to racial characteristics, military prowess, or island geography, but to law, liberty, and representative institutions" (ibid.). While there is some truth in this, Hannan, as if to prove Renan right, conveniently forgets that these less desirable characteristics, too, were at one point or other part of 'Anglosphere' national narratives. Rudyard Kipling – purveyor of several quotes in Hannan's book – springs to mind as an example of the (to our twenty-first-century sensibilities) rather uncomfortable blend of racial thought with a civilising imperial impulse that is aware of, if not consistently confident in, an exceptionalism of its own. In any event, metamythical reflection along Renanian lines is rare in Hannan's book.10 For the most part, he foregrounds neither the intellectual impact nor the political use, but rather the factual basis, of medievalism and historical narratives more generally. The markedly organic, procreative, and genealogical diction we encounter throughout is of a piece with Hannan's insistence on seamless historical continuity. Typical examples refer to the "germs" of liberties brought over the Channel by the Germanic settlers (ibid., 57) and to parliamentary democracy "pulsing in the womb" in the tenth century (ibid., 75). The Coronation oath sworn by King Edgar upon his consecration in 973, Hannan tells us, contained the idea of government by contract "in foetal form" ibid., (85), and the absence of Continental-style exemption from taxation for the AngloSaxon aristocracy is interpreted to show, "in its genesis, the extraordinary idea of equality before the law" (ibid., 76). With some ingenuity, Hannan even manages to detect the "roots of [continental European] statism claw[ing] their way deep into the cold soil of the Middle Ages" (ibid., 141). Such rhetorical devices work to retroactively portray in terms of natural growth what could just as well be presented as a highly contingent series of events. On balance, Hannan's history of the Anglosphere is conceived more in terms of superordinate principles – or, more precisely, in terms of 9 10 The translation, though unacknowledged, must be Eric Hobsbawm's (Hobsbawm 1990, 12). The complete French original reads: "L'oubli, et je dirai même l'erreur historique, sont un facteur essentiel de la formation d'une nation, et c'est ainsi que le progrès des études historiques est souvent pour la nationalité un danger" (Renan 1882, 7f.). The omission of Renan's assessment of the capacity of historical scholarship to counter nationalist myth-making seems significant in the context of Hannan's book. See Wodianka (2009, 214-216; see also below) for meta-mythical memory, which co-opts the critical and self-reflexive stance typical of historical scholarship in order to reinforce rather than diminish the power of the remembered past to prop up group identities. ROOTS AND BEGINNINGS 127 curiously essentialised Anglosphere institutions suffused with such principles (ibid., 284) – than in terms of active and messy negotiation by individuals with agency of their own. This has important implications for the role of historical narratives and, specifically, of medievalism in Hannan's account. Time and again, he portrays the invocation of medieval precedent at various points of Anglosphere history as somehow 'borne out' by historical fact, even in cases where such invocations were demonstrably ill-informed or imprecise. Examples include the attempt of parliamentary leaders to impeach several of Charles I's ministers in vague reference to "an ancient redress against autocratic rulers" (ibid., 64) and the Levellers' diffuse appeals to "the lost age of Anglo-Saxon freedoms" (ibid., 150), both of which Hannan argues more or less fortuitously happened to be correct in essence. He thus largely bypasses the perhaps more interesting particularities of deliberate and opportunistic appropriation of the past. In what is effectively a self-validating circle of a transhistorical 'freedom' that is somehow always already undergirded by (ultimately) medieval precedent, the upshot is that Hannan's own invocation of ancient Anglosphere liberties must appear as the latest branch of the English oak of liberty. Even allowing for the requirements of the genre of the political polemic, the extent to which this appropriation of the (medieval) past stages Hannan's politics as inevitable is remarkable. Surely, the Anglo-Saxons would have voted Leave. I would argue that this insistence on first causes rippling down the centuries is bound up with Hannan's attempt to blur the lines between the categories of 'conservative' and 'progressive' politics (ibid., 103f.). For example, Hannan insists that "[t]hough we think of these struggles [against the Stuarts and by the American Colonies against the Crown] as progressive, their contemporary champions saw themselves as conservatives. In their own minds, they wanted to reinstate the settlement that they believed had existed before 1066" (ibid.). By focusing on – indeed, emulating – the Anglosphere heroes' quoting of medieval precedent, he displays the typical conservative's veneration of the past while effectively stealing the thunder of the political left, whose approach to history Emily Robinson has described as generally more directly presentist and 'use-oriented' (Robinson 2012, 22). In the conservative's approach to an organically developing history, 'myth', understood as a more or less conscious distortion of historical 'fact', must necessarily be suspect. Instead, a notable recurrence in the book is the notion of "implications" being worked out. This emerges most clearly, perhaps, in the claim to the unaltered continuity of the common law, which Hannan suggests the "pragmatic […] Anglosphere peoples" more actually "discovered" than "made" (2013, 78). Hannan consistently downplays the creative element implicit in (legal) interpretation in favour of allegedly eternal truths. It is hardly surprising, on that note, that whereas Hannan adores the homegrown "folkright of Anglo-Saxon freedoms" (ibid., 238) as written down e.g. in the American Bill of Rights, he has little time for universalistic human rights charters (ibid., 117, 359). Somewhat ironically given his overt wariness of myth, Hannan's own account bears distinctly mythical traits in its emphasis on a historically grounded group identity. It is useful here to consult Stephanie Wodianka's model of cultural memory as taking place on a spectrum between 'historical' and 'mythical' poles. In this model, the perceived cognitive distance between past and present is crucial. One of the three dimensions 128 MATTHIAS BERGER that characterises the mythical mode of memory is identificatory proximity, that is, the way the act of remembering engenders group affiliation – such as national identity (Wodianka 2009, 36-43). Importantly, this potential for identification can exist not only between real-world contemporaries that share certain group memories, but also between the remembering subject and characters in a novel, film or – in our case – a history, i.e. between people that share neither time nor place (ibid., 38f.). With Hannan, it is precisely this identificatory dimension that at all times lists heavily towards the mythical. The national 'we' is ever-present, and not just in the (British) title. There is a flipside to a perspective like Hannan's, which insists on taking history personally. In the case of historical wrongs, it may instead be expedient to shift the blame onto 'human nature'. Slavery is a case in point that, while it may take us well beyond the scope of medievalism, is illuminating with regard to Hannanite mythical memory. Hannan clearly feels that Britain and the United States are hard done by in this matter: Of course, if your starting point is that Britain and the United States were evil and oppressive colonial powers, you will find something or other to complain about. The absurdity of the whole debate, though, is that we are all descended from slaves; from slave owners too, come to that. It could hardly be otherwise, human history being what it is. […] We are, in other words, all in this together. Everyone on the planet is descended from the exploiters and the exploited (2013, 287). This facile comment thoroughly naturalises, and thus comes close to exculpating, specific instances of slavery by explaining them away as part of a more general "human history". In the historiographical equivalent of privatising profits and socialising losses, the Anglosphere can be credited with having invented freedom, but it cannot be held to account for having robbed others of theirs. On the subject of the 'we' of Hannan's Anglosphere, we should probably not overvalue the fact that he modulates his assertion of British-American togetherness in the American title of the book, Inventing Freedom: How the English-Speaking Peoples Made the Modern World. This is hardly a softening of the claim to Anglosphere homogeneity; the 'we' in the proudly particularistic How We Invented Freedom may simply have been discarded in a superficial accommodation of hegemonic US self-confidence. On closer inspection, the internationalist semblance of Hannan's Anglosphere gives way to the idea that these countries are really one cultural unity and have been so all along. In his description, all Anglosphere countries share essential properties that simultaneously set them apart from the rest of the world and predispose them to close (economic, military) cooperation with each other. This 'mnemonic community' is particularly obvious in the book's concluding paragraph: "You, reading these words in [the English] language, are the heirs to a sublime tradition. […] Act worthy of yourselves" (ibid., 377). Put in terms of Robinson's description of the historical sensibilities of the conservative right, this is a shared past – Wright's "trust" – that has the "capacity to make demands upon the present" (Robinson 2012, 2). In an important sense, How We Invented Freedom is a quasi-irredentist tract, the only difference being that it is 'lost' or 'unredeemed' territory of a mnemonic rather than a geographical nature that is meant to be reclaimed for the nation. ROOTS AND BEGINNINGS 3. 129 Language, Chaucer, National Identity As Hannan's concluding paragraph suggests, his emphasis on national identity relies on a cultural narrative embedded in the social-political one: that of the 'English language' and, by extension, 'English literature'. A curious linguistic essentialism and determinism that firmly aligns Anglosphere identity with free-thinking pervades the book – curious because, on a number of occasions, Hannan goes through the motions of conceptualising Anglosphere identity in opposition to ethnolinguistic (let alone ethnic) nationalism. Instead, he describes it as "creedal" (2013, 255) and as "chiefly defined by a set of political values", which allows, "by implication, anyone who sign[s] up to these values [to] belong" (ibid., 246). He even acknowledges, at one point, the "accident of geography" that allowed English, as opposed to Dutch, to become the "global language of liberty" (ibid., 196). Why, then, do we also encounter the claim that "[t]he English language has been both a vehicle and a guarantor of liberty down the centuries" (ibid., 33, emphasis added)? There are two interlocking aspects of Hannan's language ideology to be considered here. The first has to do with what we might call the English way of 'managing' language. Here, he compares the uncontrolled growth of English with Continental attempts to regulate language. Hannan goes out of his way to find the earliest origin for such behaviour and comes up with a medievalism that links the managing of language with political governance and allows him to identify national types. In 1492, Hannan recounts, "the Spanish scholar Antonio de Nebrija presented Queen Isabella with a comprehensive grammar of the Castilian language", whereas "[i]t would not have occurred to any English-speaker at that time to regulate his language […]. And what went for his language went for his government" (ibid., 26f.). For, Hannan informs us, "whether linguistic or political", Spanish-style, centralised control "stunts development" (ibid., 27). Empirically, of course, language can be observed to develop regardless of attempts at regulation, but Hannan's intertwined linguistic and political claims reveal with rare clarity the competition of nations that underlies so much of his thought. Nowhere is this more obvious than in the passage which asserts that English "contains more than twice as many words as French, more than three times as many as Spanish", which Hannan puts down to the fact that "English was unregulated, and therefore free to assimilate anything it found useful" (ibid., 30). Not only would intellectual honesty at this point demand a concession that the question of comparative vocabulary size is exceedingly difficult to answer, owing, not least, to wildly different resources available – not to mention appetites – for documenting vocabulary in different language areas. The question is also almost meaningless in the way it disregards linguistic typologies (e.g. the agglutinative languages' potentially infinite number of 'words' – cf. "Does English Have More Words than Any Other Language?" on Oxford Dictionaries online). But then, in a sense this is less about language than more encompassing ideas of an apparently transhistorical national identity with a corresponding set of behaviours. Using a characteristic organicist simile, Hannan likens the English language to one of the distinctive Anglosphere institutions: "Just as the common law grew like a coral, case by case, without central supervision, so did the English language" (2013, 30). This already points to the second key aspect of Hannan's language ideology, which is the supposed "intrinsic properties" (ibid., 29) of English. English, in Hannan's view, is 130 MATTHIAS BERGER more than an instrument of communication that connects its speakers the world over. Rather, it has "inherent qualities that facilitate a certain view of the world" (ibid., 25) and "that favour the expression of empirical, down-to-earth, practical ideas" (ibid., 29). Such linguistic essentialism and determinism may surprise us coming from a man who in interviews keeps stressing his own fluency in Spanish and French (usually to ward off charges of nativism or xenophobia). It is also a far cry from respectable linguistic scholarship – and I suspect Hannan knows this. His thoroughly reactionary views of language are, however, very much part of what he clearly perceives as a fight for the soul of British and Anglosphere identity, which requires a strict policing of the cultural borders of the 'we'. And police them he does, if mainly to keep people in. Hence the peremptory statement that "[t]he people of the British Isles are united by culture as well as speech", which explicitly denies to "the traditional patois of Lowland Scotland" – otherwise known as Scots – the status as a language in its own right: "it is […] a form of English" (ibid., 245). A similar dynamic is at play in his co-opting of India for the Anglosphere (ibid., 309), not least on linguistic grounds. Hannan is in no doubt that the colonial policy of establishing education in English, following Macaulay's "Minute" of 1835 (cf. Schneider 2007, 164), "has worked out happily for India, which now has the priceless advantage of speaking the global language" (2013, 298). In effect, only a very modest percentage of "India" speaks the 'subsidiary official language' English as a first language. Although the increasing importance of English for the country at large cannot be denied, the fact remains that English has the status of a "high language" in India, used in contexts of "intellect and formality" (Sailaja 2009, 6) and largely restricted to an educated, urban elite (cf. Schneider 2007, 167f.). For someone who elsewhere inveighs against out-of-touch elites, Hannan is quick to propagate a political project – Anglosphere identity – which the Indian case suggests is itself intensely elitist. Making the attractiveness of English a matter of 'down-to-earth' ideology is meant to valorise a homogeneous Anglosphere identity in the face of such contradictions. Ideas of a simple and practical English language moreover allow Hannan to police intellectual borders. Often enough, language critique serves as a stand-in for the kind of anti-intellectualism implicit in Hannan's recurrent anti-elite rhetoric. For instance, Hannan ridicules Karl Marx for being "every bit as stodgy and meaningless when discussing Shakespeare" – that epitome of high-culture Englishness – "as when discussing economies" (ibid., 29). Such stodginess no native speaker of English could have achieved, Hannan sneers, unless he "had trained himself, over many years, to ape the style of Hegel or Marx, Derrida, or Sartre" (ibid., 30). This may be meaningless ad hominem tactics, but the pretentiousness of such 'foreign' style conveniently sets off "the intellectually dazzling" (ibid., 122) nationalist Enoch Powell and his pithy, flattering description of English as "'the tongue made for telling truth in'"(ibid., 124).11 Language is thus made a fault line that separates 'legitimate' intellectuals from the 'illegitimate'. Under a paradigm in which autochthonous precedent is everything, only some few intellectuals pass muster as organic growths of the Anglosphere nation. One suspects Hannan fancies himself in rather good company. 11 The quote is from a 1961 speech of Powell's that Hannan describes as seeking to articulate no less than "the essence of Englishness" (ibid., 123). ROOTS AND BEGINNINGS 131 I would like to conclude this sub-section by taking a closer look at one particular, Chaucerian, example of linguistic-literary medievalism that I think speaks eloquently to Hannan's concern with intellectual pedigrees. As Andrew James Johnston reminds us, Chaucer served as "the seemingly secure linguistic base" of literary Englishness in the Whig interpretation of history (2010, 38). In fact, as Ardis Butterfield suggests, this is still part and parcel of much of our own accounts of the 'rise' of English language and literature (2009, 8-10). In the tight Whig weave of cross-connections, the 'national language' was a key factor in developing the legal, constitutional, political, social, economic, and educational spheres (cf. Johnston 2010, 38). Considered in this light, the line from Chaucer to the myth of the 'Norman Yoke' is obvious enough: English threw off the Norman Yoke, i.e. the French language as a literary language of England, just as English notions of liberty and constitutionalism supposedly succeeded in pushing aside French notions of absolutism which, Whig history claimed as early as the late seventeenth century, went back to the Norman Conquest and were contrary to the native spirit of Anglo-Saxon freedom (Johnston 2010, 39). Hannan for his part invokes the diminished literary status of English after the Conquest to revive the trope of oppressive alien rule, and even to insinuate a hereditary Anglo-French enmity since then (2013, 93). Enter Chaucer, whose works Hannan hails as "revolutionary not only in their dramatic qualities, but also in the fact of being written in English" (ibid., 94). Hannan notices the dig at the Prioress's rustic French in the General Prologue of The Canterbury Tales, which he reads as "Chaucer subtly mock[ing] the Anglo-Norman aristocracy" (no doubt they become 'English aristocracy' only after they have given up their Gallic pretensions) (ibid., 94). "Chaucer, like so many writers after him, was unabashedly patriotic about his national language" – and Hannan professes to quote Chaucer: "'Right is that English, English understand / That was born in England'" (ibid., 95). However, so eager is Hannan to identify a renewed national self-confidence in latefourteenth-century England that he puts words into Chaucer's mouth that Chaucer never wrote. What Hannan unwittingly quotes are lines from the opening of the Auchinleck MS version of the anonymous romance Of Arthour and of Merlin (from around 1330): Of Freynsch no Latin nil y tel more Ac on I[n]glisch ichil tel þerfore: Riȝt is þat I[n]glische vnderstond Þat was born in Inglond. (Of Arthour and of Merlin, 19-22) The anonymous author of the romance in this proem stresses the fact that every Englishman understands English (as opposed to French or Latin), but at no point does this amount to a hereditary 'Saxon' resentment of an Ivanhoe-style Norman Yoke, as Hannan seems to imply. Still, he can be forgiven for using the passage to claim the English language as a marker of a distinct national identity in the fourteenth century (cf. Bly Calkin 2004, 31). It has often been turned to in order to argue precisely that.12 But ascribing these lines to Chaucer is a telling slip. 12 See e.g. Turville-Petre (1996) for such a reading, which has, however, also been roundly criticised: cf. e.g. Schaefer (2006, 435). 132 MATTHIAS BERGER As I see it, Hannan must have got the idea that they are Chaucer's from an English translation of Augustin Thierry's Histoire de la conquête de l'Angleterre par les Normands, de ses causes et de ses suites jusqu'à nos jours, en Angleterre, en Écosse, en Irlande et sur ce continent (1825). This in itself is quite instructive, since it exemplifies Hannan's rejection of much of the more recent scholarship in favour of a nineteenth-century precursor. Actually, however, Thierry does not attribute this particular quote to Chaucer. Hannan simply misread the footnote in which Thierry references the quote correctly if obliquely, after having just mentioned Chaucer in the running text, as "Ib." (Thierry 1847, 388, n. 1). This "Ib.", however, really leads us back to a reference to "Sir W. Scott, loc. sup. cit." (Thierry 1847, 387, n. 2) on the page before, which in turn refers to yet another footnote and the origin of the quotation, the "Introduction to the romance of Arthur and Merlin, quoted by Sir W. Scott, in his introduction to Sir Tristrem, p. 30" (Thierry 1847, 386, n. 2). Now, this could of course be an honest mistake on Hannan's part. I would suggest, though, that there is more at stake than simple oversight. This is, rather, the almost inevitable consequence of an extreme narrowing of perspective. Here we can see that it is not so much the study of historical origins per se that is the problem. The problem is that such study, because it is here made to undergird a specific brand of identity politics, creates its own exigencies that, ultimately, make for an idealised and fairly crude ancestral history full of silences, exclusions, and contradictions. Hannan clearly never even looked up his Chaucer. Instead, he relies on Chaucer's reputation as a stalwart of English and the 'father of English poetry' because Hannan, by the logic of his argument, desperately needs to prop up his claim to a medieval ancestry of English (British, Anglosphere) national identity. Chaucer must, in short, be a Whig. I do not wish to accuse Hannan of consistently engaging in this kind of dishonest dealing or, alternatively, of intellectual laziness. But I would suggest the Chaucer imbroglio is the symptom of a more systematic tendency to use sources highly selectively and to take a good deal on faith. 4. Conclusion: Heritage and the Political Middle Ages Hannan can just about get away with things like this thanks to the book's conspicuous lack of a scholarly apparatus. There are no notes of any kind, and the index is, in the words of one (otherwise glowing) reviewer, "lousy" (Hilton 2013). By way of conclusion, I would like to come back to the curious discursive grey area which the book nevertheless inhabits. For Hannan does keep up a pretence of scholarly decorum for much of the book, and there is no denying he succeeds in synthesising a wide range of historical material into a narrative both accessible and rich in knowledge and anecdote. At the same time, however, the popularising approach allows him to strike the pose of an outsider to, and impartial critic of, today's unpatriotic academic discipline of history. In this, he again resembles those promulgators of the "Nationalist Fable" of the previous generation whom Wright observed to shift so easily "from the empirically orientated History of difference to the mythical History of identity" (Wright 2009, 162-163). As we have seen, identity is paramount to Hannan: in his account, academic Anglosphere history is currently perverted from an altogether natural patriotism by Marxist misconceptions and a multiculturalist guilt complex. The self-styled "radical Whig" indicts moralising presentism: "absurdly, we judge the deeds of the Englishspeaking peoples according to contemporary leftist nostrums rather than by the standards of their times" (2013, 342). It does not seem to strike him as incongruous that his ROOTS AND BEGINNINGS 133 own presentism conversely leads him to glorify the past and turn it into a mere ancestral chart for his transhistorical notions of 'freedom' and 'the nation', notions themselves in sore need of additional contextualisation. I have already mentioned the reception of How We Invented Freedom along established ideological fault lines. Although its limited reach cannot but damage its suasive impact, the book seems designed to occupy that middle ground between academe and the broader public, lending intellectual respectability to atavistic ideologies without the need to stand up to critical scholarly scrutiny. For the moment, the historian-politician Hannan enjoys a rather disconcerting amount of public credit. And I suspect that in the current climate of the Brexit vote, resurging nationalism, and a floundering 'European' narrative, such politicking with entropic history may no longer be a quaint irrelevance. Judging from the cases of Switzerland and the UK with which I am familiar, the exceptionalism narrative underpinned notably by medieval history is currently staging a minor comeback among national-conservatives eager to engage in identity politics. With Hannan, such medievalism goes hand in hand with the anti-elite rhetoric of a firm member of said elite, the pathologisation of political opponents, and the brazen press-ganging of supposed ideological forebears. Late in the book, Hannan claims that "our generation has squandered its heritage" (ibid., 370). And that, of course, is precisely what history is in Hannan's account: heritage. Not primarily of the consumerist and non-committal kind often exploited by the heritage industry of recent times, to be sure. Hannan does note rather ruefully the "shame[ful]" British neglect of its battlefields (ibid., 228f.), perhaps hinting at the potential of such sites to invite commemoration and commerce in equal measure. Still, his main emphasis is on what such sites potentially symbolise with exceptional economy: the older and more encompassing sense of heritage as 'inheritance'. Inheritance presupposes heirs and, as is clear from Hannan's narrative, he assumes this particular history-heritage to have the capability to constitute such a body of heirs in the first place: the united Anglosphere. Yet, as we have seen, if it were up to Hannan, this kind of heritage would come with what we could call a "filial duty" to the past (Robinson 2012, 31) that ultimately inhibits rather than fosters further inquiry. Hannan, in his underlying claim that Western values are really Anglo-American values, stubbornly refuses to accept genuine historical change and intellectual exchange. He may feel duty-bound to service the Anglosphere heritage before passing it on to the next generation of Anglospherists. But if history is indeed our inheritance, by the logic of his own veneration of absolute property rights we are free to do with our inheritance as we please. At the very least, we should be relieved this MEP is not the sole heir. References Primary Sources Hannan, Daniel (2010): The New Road to Serfdom: A Letter of Warning to America. New York: Harper Collins ----- (2013): How We Invented Freedom and Why It Matters. Croydon: Head of Zeus ----- (2016a): Why Vote Leave. London: Head of Zeus ----- (2016b): What Next: How to Get the Best from Brexit. London: Head of Zeus 134 MATTHIAS BERGER -----; Howard, A. E. Dick (2016): "The Enduring Legacy of Magna Carta," The Heritage Foundation, <http://www.heritage.org/research/reports/2016/02/the-enduring-legacy-of-magna-carta> [last accessed 9 August 2016] Of Arthour and of Merlin (1973), ed. O. D. Macrae-Gibson, Early English Text Society no. 268, 2 vols. London et al.: Oxford UP, vol. 1 Renan, Ernest (1882): Qu'est-ce qu'une nation? Conférence faite en Sorbonne, le 11 mars 1882. Paris: Imprimerie Chaix Scott, Walter (1996): Ivanhoe. Oxford: Oxford UP Thierry, Augustin (1843/1825): Histoire de la conquête de l'Angleterre par les Normands, de ses causes et de ses suites jusqu'à nos jours, en Angleterre, en Écosse, en Irlande et sur ce continent, 3 vols, 6th edition. Paris: Just Tessier, vol. 1 ----- (1847): History of the Conquest of England by the Normans; Its Causes, and Its Consequences, in England, Scotland, Ireland, & on the Continent, trans. William Hazlitt, 2 vols. London: David Bogue, vol. 2 Secondary Sources Bly Calkin, Siobhain (2004): "Violence, Saracens, and English Identity in Of Arthour and of Merlin," Arthuriana, 14.2, 17-36 Brownlie, Siobhan (2013): Memory and Myths of the Norman Conquest. Woodbridge: Boydell Butterfield, Ardis (2009): The Familiar Enemy: Chaucer, Language, and Nation in the Hundred Years War. Oxford: Oxford UP Butterfield, Herbert (1965 [1931]): The Whig Interpretation of History. New York and London: Norton Campbell, James (2000): The Anglo-Saxon State. London and New York: Hambledon and London Cohen, Nick (2014): "How We Invented Freedom by Daniel Hannan; Acts of Union by Linda Colley – Review," The Guardian, n. pag., <https://www.theguardian.com/books/2014/jan/06/danielhannan-linda-colley-europe> [last accessed 10 August 2016] Colley, Linda (2014): Acts of Union and Disunion: What Has Held the UK Together – and What is Dividing It? London: Profile D'Arcens, Louise (2014): "Presentism," in: Emery, Elizabeth; Utz, Richard (eds.): Medievalism: Key Critical Terms. Cambridge: D. S. Brewer, 181-188 "Daniel Hannan" (n.d.), Politics.co.uk, <http://www.politics.co.uk/reference/daniel-hannan> [last accessed 16 August 2016] "Does English Have More Words Than Any Other Language?" (n.d.), Oxford Dictionaries, <http:// www.oxforddictionaries.com/words/does-english-have-most-words> [last accessed 2 December 2016] Eco, Umberto (1998): "Dreaming of the Middle Ages," in: Eco, Umberto: Faith in Fakes: Travels in Hyperreality, trans. William Weaver. London: Vintage, 61-72 Groebner, Valentin (2008): Das Mittelalter hört nicht auf: Über historisches Erzählen. München: C. H. Beck Hannam, James (2014): "Dan Hannan's How We Invented Freedom," Huffingtonpost.co.uk, <http:// www.huffingtonpost.co.uk/dr-james-hannam/dan-hannans-how-we-invented-freedom_b_54967 36.html> [last accessed 9 August 2016] Haydock, Nickolas (2009): "Medievalism and Excluded Middles," in: Fugelso, Karl (ed.): Defining Medievalism(s) II. Studies in Medievalism XVIII. Cambridge: D. S. Brewer, 17-30 Hilton, Adrian (2013): "Daniel Hannan's Hymn to Anglosphere Exceptionalism," Conservativehome. com, <http://www.conservativehome.com/thecolumnists/2013/11/book-review-from-adrian_hiltondanhannanmeps-hymn-to-anglosphere-exceptionalism.html> [last accessed 30 August 2016] Hobsbawm, Eric (1990): Nations and Nationalism since 1780: Programme, Myth, Reality, 2nd ed. Cambridge et al.: Cambridge UP Johnston, Andrew James (2010): "'Rum, Ram, Ruf': Chaucer and Linguistic Whig History," in: Lange, Claudia et al. (eds.): Linguistics, Ideology and the Discourse of Linguistic Nationalism. Frankfurt a.M.: Peter Lang, 37-51 ROOTS AND BEGINNINGS 135 Knight, Sam (2016): "The Man Who Brought You Brexit," The Guardian, <https://www.theguardian. com/politics/2016/sep/29/daniel-hannan-the-man-who-brought-you-brexit> [last accessed 29 September 2016] Matthews, David (2010): "Chaucer's American Accent," American Literary History 22.4, 758-772 McMillan-Scott, Edward (2016): "The Brexiteers Bible: What Daniel Hannan's 'Why Vote Leave' Leaves Out," Politics.co.uk, <http://www.politics.co.uk/comment-analysis/2016/06/01/what-danielhannan-s-why-vote-leave-leaves-out> [last accessed 6 September 2016,] Murray, Douglas (2013): "Book Review: 'How We Invented Freedom & Why It Matters' by Daniel Hannan," The Henry Jackson Society, <http://henryjacksonsociety.org/2013/12/13/book-reviewhow-we-invented-freedom-why-it-matters-by-daniel-hannan/> [last accessed 30 August 2016] "The Paddy Power Political Book Awards" (n.d.), Politicalbookawards.com, <http://www.political bookawards.com/#intro> [last accessed 30 August 2016] Robinson, Emily (2012): History, Heritage and Tradition in Contemporary British Politics: Past Politics and Present Histories. Manchester: Manchester UP Schaefer, Ursula (2006): "Language and 'National' Identity: The Case of French and the English in the Fourteenth and Fifteenth Centuries," in: von Moos, Peter (ed.): Zwischen Babel und Pfingsten: Sprachdifferenzen und Gesprächsverständigung in der Vormoderne (8.-16. Jahrhundert). Zurich: Lit, 431-445 Schneider, Edgar W. (2007): Postcolonial English: Varieties around the World. Cambridge and New York: Cambridge UP Scragg, Donald; Weinberg, Carole (eds.) (2000): Literary Appropriations of the Anglo-Saxons from the Thirteenth to the Twentieth Century. Cambridge: Cambridge UP Shipman, Tim (2016): All Out War: The Full Story of How Brexit Sank Britain's Political Class. London: William Collins Spongberg, Mary; Tuite, Clara (2011): "Introduction: The Gender of Whig Historiography: Women Writers and Britain's Pasts and Presents," Women's History Review 20.5, 673-687 Turville-Petre, Thorlac (1996): England the Nation: Language, Literature, and National Identity, 1290-1340. Oxford: Clarendon Utz, Richard (2011): "Coming to Terms with Medievalism," European Journal of English Studies 15.2, 101-113 Vincent, Nicholas (2015): "Introduction," in: Breay, Claire; Harrison, Julian (eds.): Magna Carta: Law, Liberty, Legacy. London: The British Library, 13-19 Wodianka, Stephanie (2009): Zwischen Mythos und Geschichte: Ästhetik, Medialität und Kulturspezifik der Mittelalterkonjunktur. Berlin and New York: Walter de Gruyter Wright, Patrick (2009): On Living in an Old Country: The National Past in Contemporary Britain. Oxford: Oxford UP. RICHARD UTZ (GEORGIA INSTITUTE OF TECHNOLOGY) The Return to Medievalism and the Future of Medieval Studies In 2015, a group of twenty-five European scholars collaborated on an essay collection surveying the La Naissance de la médiévistique to provide case studies on what the volume's subtitle calls "the historians and their texts in Europe from the nineteenth through the beginning of the twentieth century" (Guyot-Bachy / Moeglin 2015). The editors and contributors tell various fascinating stories of the gradual transition of the engagement with medieval culture from extra-academic amateurs to full-time academic specialists, a narrative of the increasing professionalisation and institutionalisation of the study of medieval history. We read about the genesis of the Monumenta Germaniae Historica, the creation of the national library and the royal archives in Belgium, and the dramatic interruption and slow uptake of archival activities in post-revolution France. Because of its early institutionalisation of the discipline, developments in Germany loom large as essays discuss the Monumenta Poloniae Historica and Monumenta Hungariae Historica, and how numerous leading medieval historians all over Europe emulated the paradigms developed by the likes of Leopold von Ranke. The gist of the volume is to show how European societies, as part of the general movement toward increased professional specialisation, handed over the investigation of the past to academic disciplines at the modern university. While the precise nationalist contexts among each of the countries and regions may vary, we witness an inevitable path away from extra-academic to academic historians. There is one outlier among this grand récit: Jean-Philippe Genet's essay, entitled "De l'antiquary au médiéviste: revolution ou transition?" relates how the professionalisation of history in Britain did not extinguish the well-established antiquarian tradition in gentlemen's clubs and societies as quickly and quietly as on the continent. In fact, antiquaries, self-educated dilettantes, and polymaths continue to play an essential role in creating and sustaining, throughout the second half of the nineteenth century, important archives such as the Public Record Office or libraries like the British Museum. Genet's essay is exceptional also because it acknowledges, albeit only in two sentences and an accompanying footnote, that the formation of the discipline of (medieval) history was not realised by men alone, that there were in fact women who "competently practiced academic medieval history" ("avaient […] pratiqué avec competence l'histoire médiévale scientifique"), but were unable to find inclusion because "there were no jobs" ("faute de postes") (2015, 49). I picked this recent publication as my point of departure because it exemplifies that even a critical study of the genesis of an academic discipline published in 2015 can fall into the epistemological trap of only writing about those scholars and projects that led to its own current incarnation. Projecting backward from their own present, the contributors can only see themselves and their own practices as the inevitable telos of the foundational phase of their discipline. As a consequence, they cannot grasp that any- 138 RICHARD UTZ thing was lost when academic medievalists gradually othered any non-academic interest in medieval culture as the work of amateurs and dilettantes. As another consequence, they also silence the very real, but often auxiliary or public-facing contributions of women in early medieval studies in the transcription of manuscripts, translation, illustration, magazine articles, teaching, children's narratives, etc. (cf. Chance 2005; Schneck / Utz 2009). Had the colleagues involved with La naissance de la médiévistique attempted to be a little more self-aware and a little less 'disciplined', they could have learned from an entire body of scholarship produced over the last thirty years. For example, they could have considered the suggestions made by a member of their own discipline, Norman Cantor, a professor of medieval history at New York University, in his 1993 Inventing the Middle Ages. Cantor's conclusion, supported by biographical sketches of twenty early medievalists, was that all scholarship was heavily autobiographical and that the multitude of scholarly endeavours to recuperate the Middle Ages had resulted in ever so many subjective reinventions of that time period. A quick overview of the critical reviews published in refereed journals indicates that Cantor committed three cardinal sins against traditional medieval studies: 1) he disproved the foundational claim that scholars of the medieval past could describe that past sine ira et studio; 2) he produced this claim as a public medievalist and with a publisher who reaches tens of thousands of non-academics instead of the average twelve colleagues who read our academic books from cover to cover; and 3) he wrote his book in what his New York Times obituary characterised as a "graceful prose style and […] narrative drive that made his books unusually readable" (Saxon 2004). Less important than Cantor's own ironic response to a flood of collegial criticism, the 2002 Inventing Norman Cantor, is that Inventing the Middle Ages helped inspire a writer by the name of Michael Crichton to write a novel in which he convincingly storified temporality as the central challenge for scholarly and non-scholarly engagements with the medieval past. Crichton's strategy in his 1999 novel, Timeline, was similar to that in his more famous Jurassic Park (1990).1 There, he had applied existing research on genetic cloning and chaos theory to a science fiction scenario. The 150 to 200 million years separating readers from a first-hand knowledge of archosaurian reptiles are suddenly bridged by the genetic material preserved in blood inside of insects fossilised and preserved in amber. While the efforts of the sorcerer's apprentices in the Jurassic amusement park end in disaster, what remains just as memorable is the incredible opportunity the scholars experience when they can verify their theoretical research on the past by becoming the dinosaurs' contemporaries. In Timeline, teleportation and multiverse theories are the sci-fi features that bridge the roughly 600-year temporal chasm between a team of late-twentieth-century Yale University medievalists and their subject of their research, a Dordogne village and its surrounding castle ruins dating back to the Hundred Years War. Once again, capitalist greed is at fault for the simplistic application of relatively untested technology to a complex system, and several employees of the corporation and several of the researchers are killed by the teleportation device and during their visit to the late Middle Ages. 1 Crichton specifically acknowledges his inspiration by Cantor's Inventing the Middle Ages in the bibliographic section to Timeline by calling it "[o]ne of the finest intellectual histories ever written" (1999, 477). THE RETURN TO MEDIEVALISM 139 And, again, direct experience of one's specialty area provides numerous moments during which the medievalists find answers their theoretical research could never have provided. Observe, for example, how Chris Hughes, one of the young archaeologists, experiences the revelation of seeing the subject of his studies live and in action: His attention was drawn to the right, where he looked down on the great rectangular complex of the monastery – and the fortified mill bridge. His fortified bridge, he thought. The bridge he had been studying all summer – And unfortunately looking very different from the way he had reconstructed it in the computer. […] Absorbed in the details, he felt himself relax. (Crichton 1999, 184) In this section, Crichton not only fulfils his readers' desire to learn about the real Middle Ages without sounding like an encyclopaedia, but also exemplifies medievalists' eternally unfulfilled desire to be contemporaneous with, to have direct and unimpeachable knowledge about their subjects of investigation. More importantly, Crichton's narrative confirms Cantor's critique of a medieval studies that would claim that the chasm between the Middle Ages and our own lifetime is not just a temporal boundary, but a deep-seated form of alterity that defies comprehension. To counter this pastist position, Crichton creates characters whose response to traveling backward in time, despite their late-twentieth-century education and mentality, reveals various shades of presentism. He suggests that readers, together with the protagonists in Timeline, can recognise the motivations and emotions of medieval characters not only as similar, but as essentially the same. Chris Hughes, for example, a relatively typical PhD student deeply immersed in his scholarly identity, feels threatened by his new 1357 environment, but he adjusts with amazing alacrity: while we witness his humiliation when he is summarily unhorsed during a jousting tournament and vomits after regaining consciousness, Kate, another graduate student and Chris's love interest, diagnoses his transformation and adaptation upon examining his wounds: She pulled his doublet down farther, saw more purple bruising on his back and his side, beneath his arm. His whole body was one big bruise. It must be incredibly painful. She was amazed that he wasn't complaining more. After all, this was the same guy who threw fits if he was served dried cèpe mushrooms instead of fresh ones in his morning omelette. Who could pout if he didn't like the choice of wine. […] She almost felt as if she were sitting next to a stranger. (ibid., 323) A second character, Rob Deckard, demonstrates that a late-twentieth-century character cannot only adjust to, but inhabit the late medieval world if so inclined. Pastist scholars have always warned colleagues against the dangers of too much empathic identification with one's medieval target subjects, but Crichton's fiction can explore the issue without being accused of anachronistic contamination. Deckard, a former marine and one of the first military escorts sent back into late medieval France by the technology company's teleportation device, has managed to make himself a temporary home as second in command among the English knights. The implication is, of course, that his overall fitness and modern training in the martial arts have prepared him well for this successful adaptation. Similar to several late-twentieth-century Marines recruitment ads, Crichton maintains that today's marines are yesterday's knights. The most widely known 1987 Marines ad has a knight ride down a castle hall full of spectators. A monarch waits for him at the end of the hall, holding the sword discharging lightning. The knight kneels, the king taps him on both shoulders, and the knight magically tran- 140 RICHARD UTZ scends time to turn into a modern Marine.2 Thus, the longue durée of the Middle Ages in the Marines ad and in Crichton's Timeline extends into our present. Of course, Rob Deckard only inhabited his medieval counterpart, Robert De Kere, in order to find a way to prepare his return back to the late twentieth century. This differentiates him from the character whom Crichton endows with the strongest presentist powers: Andre Marek is an assistant professor of history working as second in command with the archaeological research team. Not only does he speak (not just read) multiple historical languages, including Occitan; but he has been living his profession by practicing the broadsword, imitating jousting with a homemade quintain, using the long bow, and reenacting medieval customs. In an interview, Crichton describes him as "one of the new breed of 'experimental' historians, who set out to re-create the past, to experience it firsthand and understand it better" (ibid., 41). What Crichton praises in Andre Marek is exactly the kind of serious reenactment full-time academic medievalists have been exteriorising as anachronistic and unprofessional. In fact, based on what he gleaned from Norman Cantor's Inventing the Middle Ages, Crichton creates Marek as a composite character who reunites what Kathleen Biddick has called the traumatic separation of academic medieval studies from the broader cultural phenomenon of medievalism (Biddick 1998, 2). Marek embodies the productive and real collaboration between the academic advisory board and the seventy practitioners who are in the multi-decade process of building a medieval castle from scratch in Guédélon, in Northern Burgundy. 300,000 annual visitors to that site leave no doubt about the attraction of this kind of approach to scholars as well as the general public (cf. http:// www.guedelon.fr/en/). If these visitors and the overall project prove that we can connect to medieval building practices and crafts, Crichton's Marek debunks pastism's claim that the Middle Ages is modern culture's quintessential 'other' and that reenactment and classical scholarly endeavours can never reach a viable symbiosis. Marek falls in love with Lady Claire, a member of the regional nobility, and decides to stay in late medieval France as the rest of the academic time travellers return home. As the consummate symbiotic researcher/reenactor, he erases six centuries of technological progress by focusing on the common humanity that connects him with his medieval counterparts. As Marek explains to a group of young American tourists in a local restaurant: "[…] the truth was that the modern world was invented in the Middle Ages. Everything from the legal system to nation-states, to reliance on technology, to the concept of romantic love had first been established in medieval times" (Crichton 1999, 81). Marek and Crichton directly channel Cantor in this section. If Michael Crichton's Timeline needs a sci-fi scenario to lower the drawbridge between non-academic and academic engagement with the medieval past, there are now also scholars who successfully embrace the symbiotic future of medieval studies by acknowledging that even scholars are in fact part of the larger cultural phenomenon of medievalism. And these scholars do not have to be archaeologists or craftspeople: Carolyn Dinshaw's How Soon is Now: Medieval Texts, Amateur Readers, and the Queerness of Time (2012) has become something like a catalyst for what a creative merging of so-called amateurish and academic approaches to the Middle Ages may yield. Those of us convinced that the future of medieval studies can only be ensured by 2 A version of the commercial is available for viewing at https://www.youtube.com/watch?v =thMS1-hFHZA, last accessed 28 December 2016. THE RETURN TO MEDIEVALISM 141 continuing to communicate among each other will reject How Soon Is Now. After all, Dinshaw not only resurrects, but idealises the figure of the amateur, whom too many university-educated full-time professors still scapegoat as their eternal "other". Dinshaw includes in her narrative various autobiographical moments, from undergraduate student through accomplished scholar, when she herself was and felt like an amateur. Dinshaw celebrates what she calls her own queer kinship with the amateur's kind of love, that most basic delight felt by those whom we brand as dilettantes, that presentist or everyday-ist pleasure felt by the unhistorical journalist, the desire felt by the mere enthusiast Plato warned us about in his Ion. Foregrounding and conjoining each of her book chapters with what she terms her own "uncertain progress and uneven development as a medievalist and queer", Dinshaw tells us about a whole host of predecessor colleagues whose degree of intimacy with their subject matter and materials queered their relation with linear temporality (2012, 32-33). There is enthusiast-editor-polymath Frederick James Furnivall, who teamed up with philologists only to make sure that large English audiences would enjoy and learn from medieval texts; poet-scholar Henry Wadsworth Longfellow who was fascinated with the Golden Legend; fairy tale collector-editor Andrew Lang, who wrote a comic letter to Sir John Mandeville; Eton provost and author of a Mandeville parody, M. R. James; author Washington Irving and his fictional alter ego, "Geoffrey Crayon", who admired King James's Kingis Quair; editor-amateur Hope Emily Allen, who rendered The Book of Margery Kempe accessible to twentieth-century readers; and film character Thomas Colpeper from the little known 1944 movie A Canterbury Tale, a patriotic amateur historian, magistrate, and criminal who strains to connect an indifferent audience of soldiers and local women with Chaucer's poetry. Dinshaw's book, with its effective rhetorical, structural, and methodological integration of the personal and the professional, the confessional and the critical, and the selfreflexive and the 'seriously' academic, joins Norman Cantor in demonstrating that scholarship is always deeply autobiographical. When Leslie J. Workman, the founder of Anglo-American medievalism studies, tried to build a space for studying the reception of the Middle Ages after the Middle Ages in the 1980s and 1990s based on his own personal exposure to the unique continuity that characterises the Anglo-American medievalist tradition, he ran into disdain and resistance from colleagues and publishers, most of whom dismissed him as an amateur because he did not have a doctoral degree and had lost his academic appointment when his college closed. Cantor, who was attacked by his colleagues despite his academic pedigree because he believed that the "ultimate task and obligation of a historian" was to make history "communicable to and accessible by the educated public at large" (Cantor 2002, 228) and that it is "the happiness and sadness of our own lives" that shapes our academic research and scholarship (ibid., 223), once wrote the following in a letter to Workman: The fact of the matter is that most professional medievalists are not going to support actively what you are doing – it is too activist, for one thing. Secondly, the more "medievalism" is studied the more their own work will be judged from that perspective and they fear it will be found wanting, as it will. […] The fact is that there is still a well of inspiration out there in the general culture. My book has tapped into it, while sneaking under the wire, more or less, of academic respectability. Whether you and your wife [Kathleen Verduin] realize it or not, you are doing something more bold; you are challenging the bastion of medievalist academia by conjuring up a general cultural movement. (Verduin 2009, 17) 142 RICHARD UTZ What differentiates Dinshaw's book from the efforts by most colleagues who practice what we call, with varying success, "medievalism", is that her cutting the cord of linear temporality and integrating her affective relationship to the Middle Ages protect her from having to swear allegiance to medieval studies or medievalism. She exposes the distinction between both terms, which was brought about in the English language at the foundational moment of the modern academy, as narrow and constructed. And, like Michael Crichton, she proposes that there is a way to acknowledge the psychic unity of humanity over time in our work and that it is not a weakness, but rather a strength to include affect and subjectivity in our scholarly epistemological toolset. These deliberations lead me to propose a number of recommendations for a redefinition of medievalism and medieval studies:3 ONE: Traditional definitions of medievalism and medieval studies, even by those inclusive of the reception history of the Middle Ages, stress the qualitative difference of both terms and the practices associated with them. David Marshall, for example, in an essay collection on Mass Market Medievalism, states: As a field of study, medievalism interrogates how different groups, individuals, or eras for various reasons, often distortedly, remember the Middle Ages. This interest in how the medieval is remembered distinguishes medievalism from medieval studies, which maintains an interest in what the Middle Ages actually were, how they looked and worked in their reality. Medievalism, on the other hand, prompts scholars to ask how the Middle Ages are invoked in their myriad incarnations and for what purpose in relation to the historical context of any given expression of them. (2007, 2) I reject this and similar definitions and claim: medievalism is the ongoing and broad cultural phenomenon of reinventing, remembering, recreating, and reenacting the Middle Ages. Medieval studies, the academic study of medieval culture focused on establishing a record of an allegedly 'real' Middle Ages, is one essential contributor to the cultural phenomenon of medievalism. As Kathleen Verduin once stated: "if 'medievalism' […] denotes the whole range of postmedieval engagement with the Middle Ages, then 'medieval studies' themselves must be considered a facet of medievalism rather than the other way around" (1997, 33). Most academic medievalists distinguish themselves from extra-academic lovers of medieval culture only by the degree to which they depersonalise their desire for the past, sublimate that desire into scientific and science-like practices, and share their activities with others. When academic medievalists research medieval culture, they are subject to the very same layers of century-long reception histories of the Middle Ages as non-academic readers, reenactors, and reinventors. TWO: The most exciting new forms of engagement with medievalia in the last three decades have come from the confluence of reception studies, feminism, women's studies, and medievalism studies. One of the most successful examples of a critical corrective to the adoration of alterity in traditional medieval studies is Juanita Feros Rhys and Louise D'Arcens's 2004 essay collection, 'Maistresse of My Wit': Medieval Women, Modern Scholars. Openly playful, the contributors to this volume combine presentist empathy, memory, subjectivity, resonance, affection, desire, passion, speculation, fiction, imagination, and positionality with the existing body of modern scholarship and 3 I have published a preliminary set of these recommendations in the context of Medievalism: A Manifesto (2017, 79-87). THE RETURN TO MEDIEVALISM 143 its practices. I am convinced that the best medieval scholarship of the future will be similarly conscious of its own investigating subjects' role in the long history of the reception of the medieval artifact, text, or practice under investigation. THREE: Pastist medieval studies is based on a pre-digital and hierarchical culture of knowledge production and reception. Within this culture, access to information (manuscripts, editions) was controlled by gate-keeping specialists, institutions of higher learning, research libraries, and publishers. Scholarship was written for and distributed among specialists, and making one's work inaccessible (linguistically, economically, hermeneutically) to larger audiences was almost a precondition to success. How well has that worked for us? Of the circa 1.5 million peer-reviewed articles published annually, most are completely ignored: in the humanities, 82 percent of such articles are never cited; in the social and natural sciences fewer than one third of such articles are cited, and only circa twenty percent of these cited papers were actually read. Overall, an average paper in a peer-reviewed journal is read completely at most by no more than ten people (Biswas / Kirchherr 2015); and one shudders to think of the distribution statistics of essays published in essay collections or Festschriften which, but for library subscriptions, probably resemble the dissemination provided by many private literary and printing clubs (for example: Abbotsford Club, Bannatyne Club, Maitland Club, Roxburghe Club) responsible for publishing medieval scholarship in the nineteenth century. Given the splendid isolation of medieval studies from the public, should we be surprised when two hundred years of academic scholarship, mostly disseminated amongst ourselves, providing detailed evidence that the ius primae noctis or Right of the Lord's First Night was never actually practiced but a rhetorical, political, and fictional device invented by the medieval and early modern nobility, was obliterated by Mel Gibson's 1995 movie Braveheart (cf. Utz 2005)? FOUR: In the last decade, some of the most influential impulses for smart and publicfacing engagement with medieval culture have come from para- and extra-academic publications and genres. The BABEL-affiliated blog, In the Medieval Middle (http:// www.inthemedievalmiddle.com), for example, has enticed hundreds of colleagues to see their medievalist practices no longer in isolation, but in intimate connection with their personal paths as well as current political and general academic debates.4 Free from the only sometimes enabling obstacles of academic writing, the blog has also empowered scholars to view the medievalist practices of our academic forebears in these forebears' own personal, political, and academic contexts, and to recognise these forebears' own unacknowledged indebtedness to layer upon layer of reception histories of original medieval artifacts. Other blogs, like Paul Sturtevant's The Public Medievalist (http://www.publicmedievalist. com) fulfil the ethical obligation academic medievalists have: to put their specialist 4 BABEL is a group of losely affiliated mostly North American academics and ex-academics whose credo is to be a non-hierarchical scholarly collective and post-institutional desiringassemblage with no leaders or followers, no top and no bottom, and only a 'middle'. Membership in the group carries with it no fees, no obligations, and no hassles, and accrues to its members all the symbolic capital they need for whatever intra- and extra-institutional meanings they require (conferences, refereed publications, etc.). BABEL’s chief commitment is the cultivation of a more mindful being-together with others who work alongside their group in the ruined towers of the post-historical university. For information, see http://blogs.cofc.edu/babelworkinggroup/. 144 RICHARD UTZ education to serve the very public that makes such education possible. In May of 2016, Sturtevant published an extensive blog in which he showed how the military flail, featured in numerous novels, movies, and even museum exhibits as a typical medieval weapon, is really part of the postmedieval invention of the Middle Ages (cf. Sturtevant 2016). Perhaps in part because the cultural phenomenon of medievalism includes those fascinated by the history of war, battles, and backward-looking masculinity, the post reached and critically engaged more readers than dozens of scholarly limited-access publications on the topic. The same is true for the increasing number of public medievalists who engage in public debates in established news media and, thus, demonstrate the contribution academic scholars can make to the cultural work in which all citizens can potentially participate. Too many academic rituals, specifically written and unwritten guidelines for hiring, tenure, promotions, and awards, still explicitly exclude work in the public liberal arts. We need to change that. Writing for broader publics and engaging with local and regional communities is a valuable competency, a specific form of professional communication substantially different from that which we practice when addressing other specialists. Just like classroom teaching, it is research that reaches out, gives back, and transforms. Its impact is something we should cherish, not demean as somehow ignoble. FIVE: In the first monograph treating the history and development of medievalism studies, David Matthews has called medievalism an "undiscipline" which (very much like cultural studies) challenges existing canons, retrieves excluded voices, and remains in a state of productive uncertainty about its disciplinary boundaries (2015, 178). Even as such an "undiscipline," however, it has value in of itself and not merely, as many professional medievalists still prefer, as a boarding drug leading to reading and researching 'real' medieval texts and artifacts. Medievalism is neither a "parasite" that inhabits and harms its host, the harmless academic medievalist, nor a "children's disease", which the adult medievalist only needs to outgrow, as Benoît Grevin has claimed (2015). However, his assertion only obfuscates the adult medievalist's continued (but severely sublimated) emotional attachment to engaging with aspects of medieval culture. In fact, medievalism and medieval studies have a mutually beneficial relationship, and a thorough understanding of the broader cultural phenomenon of medievalism enhances academic medievalists' tool kits by increasing their theoretical sophistication, critical self-awareness, and social impact. And this understanding includes the roles women played in the making of medieval studies, roles still silenced by traditionally defined medieval studies, like La Naissance de la médiévistique. SIX: My definitions of medieval studies and medievalism demand nothing less than a foundational change in the way we conceptualise what it means to be a member of the academy. In many ways, the modern university has retained some of the characteristics of its medieval origins, the cathedral schools. It is a place that often attracts and rewards those who specifically seek it out to devote their lives to living in small cell-like spaces to conduct research and work there alone or together with small groups of colleagues and disciples. This exclusivist devotion to a vita contemplativa (often grandiloquently termed "the life of the mind") has often resulted in an intentional removal of scholarly engagement away from the allegedly madding crowd, an existence that views itself above and beyond all breathing human passion. Protected by secure lifetime positions, we are supposed to do work that is beneficial to the society that has THE RETURN TO MEDIEVALISM 145 afforded us this privileged space. However, these protective ivory tower walls have resulted in a situation where too many have conveniently forgotten to repay the high privilege by actively connecting our scholarship with the public. Such public scholarship is hard work and demands a more adventurous and entrepreneurial kind of academic than the one we have too often attracted and rewarded over the last 130 years. It is the kind of academic who intervenes in public discussions, stands up to racist and sexist trolls on blogs, twitter, and the mainstream media, advocates for 'Robin Hood' access to scholarship, and creates an academy in which even younger scholars may safely experiment with hybrid genres of communication as part of their officially recognised professional responsibilities. This kind of medievalist, aware and inclusive of the desires and emotions that attract us to engaging with the past, and unafraid of the inevitable occasional conflict regular rendezvous with non-academic audiences may offer, also embraces the opportunity of being more than a traditional hyper-specialised medievalist. Revolutionary new paths of accessing, checking, and comparing information make it much less necessary for us to focus on only one historical period for one's scholarship, an artificial condition imposed by modernist science-like historicism in the second half of the nineteenth century. Reception studies, which contests the traditional retelling or replicating of medieval culture's self-understandings by traditional medieval studies, supports readings that allow us to realise the psychic continuity of humanity across centuries and thus reveals the constructed nature of subjectivity over time. Within the overarching concept of medievalism, scholars may engage with medieval as well as postmedieval subjectivities not as a reductivist, but an in fact intellectually more complete, comparatist, and sophisticated endeavour. Unhampered by the dated separation of historical periodicities and the debatable division between the investigating subject and any given academic subject of investigation, I predict a more truly co-disciplinary, inclusive, democratic, and humanistic engagement with the Middle Ages. SEVEN: What role would German-speaking professors of English play in such an active brave new medieval studies? I want to come back to the outlier among the contributions to La naissance de la médiévistique, Jean-Philippe Genet's essay on the reluctant change in Britain from antiquarian medievalism to academic medieval studies. I have claimed elsewhere that Britain and many countries sharing the English language and cultural heritage display a "unique continuity" between medieval culture and postmedieval times, one that has been said not to cease as a consequence of a disruptive revolution or world war (Utz 2011). This continuity, visible in countless traditions, laws, and rites like Queen Elizabeth's II medievalist crowning ceremony in 1953 (based on numerous elements already performed as early as the twelfth century) or the serious discussion about applying a late medieval treason law to combat contemporary ISIS terrorism in 2014 (cf. Gania 2014), provides a great opportunity for the publicfacing and inclusive exploration of the continued relevance of the medieval past. In fact, practicing this kind of scholarly outreach should be one of the noblest tasks of any Anglist. EIGHT: What is going to happen if we continue with a pastist and isolationist approach to medieval culture? Hannah Arendt expressed it very well: That science […] should be subject to never-ending progress is by no means certain; that strictly scientific research in the humanities, the so-called Geistes-wissenschaften that deal with the 146 RICHARD UTZ products of the human spirit, must come to an end by definition is obvious. The ceaseless, senseless demand for original scholarship in a number of fields, where only erudition is now possible, has led either to sheer irrelevancy, the famous knowing of more and more about less and less, or to the development of a pseudo-scholarship which actually destroys its object. (1970, 29-30) About 170 years ago, after the failed 1848 revolution, German-speaking scholars, most of them members of the bourgeoisie, decided to yield to external conservative political and social pressures and to take shelter under the alluring shield of positivism and scientism. They abandoned "audacious thoughts, political perspectives or social reform" and focused on "a sedulous collecting of tiny and tiniest pieces to build an imposing tower of mere facts which was furnished with everything except an idealistic structural frame" (Hermand 1973, 23; my translation). There is still time for academic medievalists to abandon the hard-edged pastism that has separated academic and non-academic lovers of medieval culture since the second half of the nineteenth century. As Jacob Grimm recommended as early as 1864 to those studying languages and literature, we should focus on investigating words for the sake of complex social subjects and not entire complex subjects for the sake of words.5 References Arendt, Hannah (1970): On Violence. Orlando, FL: Harcourt Biddick, Kathleen (1998): The Shock of Medievalism. Durham, NC: Duke UP Biswas, Asit; Kirchherr, Julian (2015): "Citations Are Not Enough." The Impact Blog (The London School of Economics and Political Science), 9 April 2015, <http://blogs.lse.ac.uk/impactofsocial sciences/2015/04/09/academic-promotion-scholars-popular-media/> [last accessed 28 December 2016] Cantor, Norman (1991): Inventing the Middle Ages: The Lives, Works, and Ideas of the Great Medievalists of the Twentieth Century. New York: William W. Morrow ----- (2002): Inventing Norman Cantor: Confessions of a Medievalist. Tempe, AZ: Arizona Center for Medieval and Renaissance Studies Chance, Jane, ed. (2005): Women Medievalists and the Academy. Madison, WI: U of Wisconsin P Crichton, Michael (1999): Timeline. A Novel. New York: Alfred A. Knopf Dinshaw, Carolyn (2012): How Soon is Now: Medieval Texts, Amateur Readers, and the Queerness of Time. Durham, NC: Duke UP Gania, Aisha (2014): "Treason Act: The Facts," The Guardian, 17 October, 2014, <https://www. theguardian.com/law/2014/oct/17/treason-act-facts-british-extremists-iraq-syria-isis> [last accessed 29 December 2016] Genet, Jean-Philippe (2015): "De l'antiquary au médiéviste: révolution ou transition?" in: GuyotBachy, Isabelle; Moeglin, Jean-Marie (eds.): La Naissance de la médiévistique. Les historiens et leurs sources en Europe (xixe-début du xxe siècle), Actes du colloque de Nancy, 8-10 novembre 2012. Geneva: Droz Grevin, Benoît (2015): "De l'usage du médiévalisme (et des études sur le médiévalisme...) en Histoire médiéval," Ménestrel, 25 March 2015, <http://www.menestrel.fr/spip.php?rubrique2133&lang> [last accessed 29 December 2016] Grimm, Jacob (1864): "Rede auf Lachmann," in: Grimm, Jacob: Kleinere Schriften, vol. I: Reden und Abhandlungen. Berlin: F. Dümmler, 145-162 5 Grimm (1864, 150), in this eulogy on Karl Lachmann, states: "Man kann alle philologen, die es zu etwas gebracht haben, in solche theilen, welche die worte um der sachen, oder die sachen ob der worte willen treiben." Grimm leaves no doubt that he prefers the earlier to the latter. THE RETURN TO MEDIEVALISM 147 Guyot-Bachy, Isabelle; Moeglin, Jean-Marie, eds. (2015): La Naissance de la médiévistique. Les historiens et leurs sources en Europe (xixe-début du xxe siècle), Actes du colloque de Nancy, 8-10 novembre 2012. Geneva: Droz Hermand, Jost (1973): Synthetisches Interpretieren. Munich: Nymphenburger Marshall, David W., ed. (2007): Mass Market Medieval. Essays on the Middle Ages in Popular Culture. Jefferson, NC: McFarland Matthews, David (2015): Medievalism: A Critical History. Cambridge: Boydell & Brewer Rhys, Juanita Feros; D'Arcens, Louise, eds. (2004): 'Maistresse of My Wit': Medieval Women, Modern Scholars. Turnhout: Brepols Saxon, Wolfgang (2004): "Norman F. Cantor, 74, a Noted Medievalist, Is Dead." New York Times, 21 September 2004, n. pag., <http://www.nytimes.com/2004/09/21/obituaries/norman-f-cantor-74-anoted-medievalist-is-dead.html?_r=0> [last accessed 28 December 2016] Schneck, Peter; Utz, Richard, eds. (2009): Eminent Chaucerians? Early Women Scholars and the History of Reading Chaucer. Philologie im Netz, Supplement 4/2009, <http://web.fu-berlin.de/phin/ beiheft4/b4i.htm> [last accessed 28 December 2016] Sturtevant, Paul B. "The Curious Case of the Weapon That Did Not Exist," <http://www.public medievalist.com/curious-case-weapon-didnt-exist/> [last accessed 1 January 2017] Utz, Richard (2005): "'Mes souvenirs sont peut-être reconstruits': Medieval Studies, Medievalism, and the Scholarly and Popular Memories of the 'Right of the Lord's First Night'," Philologie im Netz 31, 49-59 ----- (2011): "Coming to Terms with Medievalism: Toward a Conceptual History," European Journal of English Studies 15.2, 101-113 ----- (2017): Medievalism: A Manifesto. Bradford, UK: ARC Humanities; Kalamazoo, MI: Medieval Institute Publications Verduin, Kathleen (1997): "Shared Interests of SIM and MFN (Vols. 22 and 23)," Medieval Feminist Newsletter 23.1, 33-35 ----- (2009): "The Founding and the Founder: Medievalism and the Legacy of Leslie J. Workman," Studies in Medievalism 17, 1-27 Section III Force Fields of Serial Narration Chair: Sylvia Mieszkowski Barbara Straumann SYLVIA MIESZKOWSKI (WIEN) AND BARBARA STRAUMANN (ZÜRICH) Force Fields of Serial Narration 1. Serial Narration, Cultural, and Critical Practices Seriality manifests in many different shapes and forms. Developed as a popular mode of narration in the 1830s, it was redefined by authors in the fin de siècle, installed as a management philosophy and industrial practice (Taylorism) before the avant-garde promoted it as an aesthetic programme, and pop art ennobled it during the 1960s. Most recently, seriality has been established by television as the narrative format in which some of today's most important storytelling is taking place. Both as a mode of narration and a form of logic that underlies habits as well as consciously pursued cultural practices, seriality is receiving considerable scholarly attention, with disciplines from philosophy to media and cultural studies contributing to the debate. In recent years, interest in issues of seriality has also considerably grown in English and American studies, where various forms and genres – television series but also Shakespearean drama, Victorian novels, and avant-garde writing practices – have been re-examined through the lens of seriality.1 In order to provide a general framework for the contributions to this section, we want to take stock of the key approaches and most important concepts that have shaped the study of seriality and continue to inform this rich and still evolving area of literary and cultural analysis. The notion of force fields of serial narration, which serves as point of departure for this section, refers to the question of how serial narration, in literature and other media, intersects with certain force fields of cultural practice such as work, crime, therapy, politics, and comedy, which involve serial repetitions and variations of acts and habits. Our suggestion is that these different cultural domains may well produce different kinds of serial narration. The seriality at stake in a narrative revolving around serial killings and their investigation as, for instance, in The Fall (2013-) will differ from the type of seriality of a series such as In Treatment (2008-2010), the narrative of which follows the structure of weekly recurring therapy sessions. It is, therefore, worth exploring why and how specific recalibrations of repetition and variation, which seriality as a concept undergoes in various contexts, produce different effects. At the same time, the focus on serial narration can also serve as a means of reflecting on similarities and analogies between these force fields of cultural practice. Last but not least, individual primary examples can combine various force fields, thus potentially producing a tension between the different ways they treat these cultural practices. The production and reception of serial texts are themselves cultural practices worth examining, regardless of whether they constitute a form of work or resemble a therapeutic process. Indeed, seriality is a notion relevant to the discussion of both the production and the reception of aesthetic material. In discussions of seriality, it is usually 1 See, for instance, Kelleter (2012), Sielke (2012), Mayer (2014), Däwes et al. (2015), Straumann (2016) as well as earlier studies of Victorian seriality by Vann (1985) and Hughes / Lund (1991). 152 SYLVIA MIESZKOWSKI & BARBARA STRAUMANN the aspect of production that tends to be foregrounded. As has often been pointed out, Victorian authors such as William Makepeace Thackeray, Charles Dickens, Elizabeth Gaskell, Wilkie Collins, George Eliot, and Thomas Hardy wrote and published many of their novels in serial instalments, a method which was closely intertwined with material culture, namely the operation of modern printing presses and the publishing market of magazines and periodicals (cf. Law / Patten 2009). Various critics have examined the influence of this serial mode of production on the writing of authors.2 However, serial narratives also raise the question of how they are read, and what their readers do with them. Victorian readers often first read novels in the serial instalments in which they appeared in magazines, and then reread them once they were published as novels. The serial publication or broadcasting of instalments halts the process of storytelling, which later is resumed at regular intervals, much like therapy is interrupted until the next session. The resulting gaps can be seen as either disturbing or as potentially creative as they invite audiences to discuss what has happened so far and speculate about the narrative's potential development and, therefore, to imaginatively engage with the characters and their storyworld. By contrast, today's technology provides viewers with the option to watch several episodes in one sitting, a practice which has given rise to the popular notion of 'binge-watching' – an expression which highlights the 'addictive' quality of serial narration by humorously pathologising a 'guilty pleasure' and thus perhaps belittling real problems and conditions of excessive consumption in areas such as eating disorders, alcohol abuse, and drug addiction. At the same time, questions of seriality also pertain to critical methods of analysis. While exploring serially produced narratives – such as Victorian novels or TV series – in terms of their seriality seems an obvious choice, it is also possible to read other texts in view of serial aspects. The classic formal analysis of poems, for instance, is decidedly serial given its interest in repetition, similarity, difference, and variation. A similar method can also be used to analyse both the repetition and variation of aspects such as themes, motifs, situations, plots and characters in and across texts, oeuvres, genres, and periods. This produces a serial form of reading that highlights cultural concerns, which are at stake in the repetition and variation of certain constellations. As Bronfen et al. write, "[t]he decisive factor is not so much whether seriality is built into the texts in question, but the fact that, as part of a heuristic method, images, narratives and tropes can be put into a serial relation and dialogue with each other so as to produce unexpected discoveries" (Bronfen et al. 2016, 8; our translation). Moreover, the focus on seriality can entail a productive rereading of texts. In his book Shakespeare's Serial History Plays, Nicholas Grene (2002) not only argues that the histories were originally conceived for serial performance, but also traces their seriality in the imagination of war, the development of character, or the functions of prophecies and curses.3 Issues of seriality are, therefore, relevant not only to serial forms of publication and production but also to thematic aspects and their critical analysis. 2 3 See, for instance, Carol Martin's study George Eliot's Serial Fiction (1994). Also note the Shakespeare adaptation, The Hollow Crown (2012), which, by virtue of its format as a TV-mini-series, highlights the serial character of the second historical tetralogy (also known as Henriad). FORCE FIELDS OF SERIAL NARRATION 2. 153 Key Concepts For the sake of clarification, it seems important to distinguish between four terms: the 'serial', the 'series', 'serial narration', and 'seriality'. The 'serial' is a narrative that produces a story arc that spans several chapters or episodes further bound to each other by characters and their development. In principle, the 'serial' can achieve narrative closure by properly 'ending' (rather than petering out or breaking off), or refuse it. A novel by Dickens, which provides "a continuing story over an extended time with enforced interruptions" (Hughes / Lund 1991, 1), is a prototypical example of a literary 'serial' with an end. The telenovela, which also features "interwoven plot lines and cliffhanging part endings" (Wiltse 1998, 108), is a good example of a visual 'serial' without narrative closure. The 'series', by contrast, refers to an episodic form of narration that provides regular moments of closure, usually within each episode, sometimes within a couple of episodes. This has the double effect of making individual episodes interchangeable and the whole 'series' structurally open-ended. Usually, there is neither great character development in a 'series' nor a big story arc. The Holmes canon provides a literary example, while Columbo is often cited as a representative of this format on TV. 'Serial narration', in a broader sense, encompasses both the 'serial' and the 'series', and is characterised by the fact that beginnings and endings tend to be marked as moments of crisis, as problematic or even impossible. In a more narrow sense, 'serial narration' refers to the combination of elements that characterise the 'serial' and the 'series'. This combination is one of the features Jason Mittell lists as constitutive of "narrative complexity". Characterised by "an interplay of episodic and serial storytelling", examples for this narrow type of serial narration "oscillate between long-term arc storytelling and stand-alone episodes" (Mittell 2006, 33). As paradigmatic of this combination, Mittell mentions The X-Files, which keeps combining, in each episode, the on-going conspiracy with a 'monster-of-the-week' (Mittell 2006, 33). 'Seriality' refers, firstly, to a technique of cultural production which may bring forth products of so-called 'high' as well as so-called 'low' culture, and is not limited to modern forms of art. Umberto Eco, in his typology of repetition, draws attention to the fact that ancient genres of improvisation, as practiced in the commedia dell'arte, relied heavily on 'seriality' (cf. 1988, 157). Guided by the intertwined principles of repetition and variation, of sameness and change, 'seriality' is, secondly, also an aesthetic mode. Many cultural theoreticians working within different discursive traditions or academic disciplines and representing a range of critical approaches as well as following sometimes conflicting agendas have contributed indirectly or directly to the study of serials, series, serial narration, and seriality. With their contributions, they continue to provide analytical tools or generate pertinent questions. For instance, they foreground influential ideas that helped shape modernity like Marxism's critique of mass production and its ideological effects, thereby significantly adding to the exploration of these phenomena. It is no secret that Sigmund Freud, the voracious reader who chose Dickens's David Copperfield as his first gift to his fiancée on their engagement in 1882 and who admired both Eliot's Middlemarch and Daniel Deronda (McCrum 2013, par. 1; Jones 1953, 174), placed repetition with a difference at the heart of his talking cure, as outlined in "Remembering, repeating, working through" (Freud 1914). Literary criticism's interest in genres' ability to provide blueprints (making use of repetition) while retain- SYLVIA MIESZKOWSKI & BARBARA STRAUMANN 154 ing malleability (allowing variation)4 or its enquiries into avant-garde aesthetics of repetition (Haselstein 2010) have gained new importance as groundwork for the theorisation of seriality. Jacques Derrida's core idea that repetition cannot help but produce différance (Derrida 1967), which prevents narrative closure, is as important for seriality studies as is Gilles Deleuze's insight that repetition does not follow from identity, but rather precedes it (Deleuze 1968). Cultural studies add to the field their concern for popular phenomena and material culture; adaptation studies contribute their interest in sequels, prequels, spin-offs, remakes, mash-ups, and fan fiction; TV studies, a relatively young branch within media studies, bring to bear their focus on televisual formats. 3. Genealogy of the Field If one speaks of seriality studies as a field, its genealogy has to be described as closely intertwined with the debate over the role and function of mass culture. After all, forms of serial narration have formed an important component of modern mass culture since its inception in the nineteenth century, when the serial segmentation in the form of instalments came to be deployed to hold and consolidate the attention of a mass audience over an extended period of time. One important polemical position in this debate is Walter Benjamin's, who in "The Work of Art in the Age of Mechanical Reproduction" (1935) diagnosed the loss of the original artwork's aura as a direct result of standardisation and serialisation. Another crucial starting point is undoubtedly Horkheimer and Adorno's critique of the culture industry in their Dialectic of Enlightenment (1944), more specifically, their devaluation of mass culture, which they describe in terms of a standardising and hence reifying return of the same. The popular does not fit the Frankfurt School's understanding of aesthetic value, which operates with a clear distinction between 'high' and 'low culture'. Horkheimer and Adorno emphasise the autonomy of the artwork, whereas mass culture produces commodities and, thus becoming indistinguishable from the economic marketplace, affirms, rather than questions, the status quo. Aiming his critique of capitalist ideology directly at the new medium in "How to Look at Television" (1954), Adorno characterises it as mechanical, formulaic, soulless, and, therefore, inducing mental incapacitation. Anne Rose Katz, in Wer einmal vor dem Bildschirm saß (Katz 1960, 134-135; quoted in Köhler 2011, 1819), agrees with this position when she compares viewers to consumers of canteen food. Her argument that a familiar TV show's predictability fulfils the same function for the mind that a comfortable sofa fulfils for the mind is not a compliment, since the protection it offers – from the unknown, the unsettling, the unexpected – is conceptualised as the exact opposite of what art should achieve in her view. The last few decades, however, have seen a major shift in mass-cultural studies, which has been accompanied by two major trends: the break-down of hierarchies between 'high' and 'low' culture, and the assertion of the relative autonomy of consumers (cf. Hayward 1997, 10). Journalists such as Clive James, especially through his column in The Observer (1972-1983), have put TV's cultural contributions on the map. Articles by revered academics such as Stanley Cavell and Umberto Eco established TV as worthy of critical attention. Most recently, those consumers who for the longest time have 4 Also note Mikhail Bakhtin's related notion of genre memory (1986). FORCE FIELDS OF SERIAL NARRATION 155 been thought of as passive have come to be regarded as active readers. While some of them contribute to the discourse through creative and complex appropriations and rewritings of the culture industry's most successful examples of serial narration, journalists like James – for example in Play All (2016), a self-analysis and critical reflection on binge-watching – reflect on these dynamics, which contemporary scholars in media and adaptation studies then theorise. These trends are the most recent effects in the debate about popular contributions to culture launched by pioneers like Raymond Williams. His study Television: Technology and Cultural Form (1974), which analyses the history, institutions, and practices of TV as a decidedly popular medium, was one of the first to offer conceptualisations – such as the description of TV as "flow" and the understanding of seriality as a technique that finds expression in the serial as a genre – that were not imported from the discourse on other art forms. Stanley Cavell's classic essay "The Fact of Television", with its comparable conceptualisation of TV as a "current", claims that what is of aesthetic interest in television is not the individual work or piece, as is the case in film, but the programme or format, which functions aesthetically according to "a serialepisode principle" (Cavell 1982, 79).5 Consequently, the medium's materiality is understood to produce serial forms, an idea that is taken up again by Knut Hieckethier in Die Fernsehserie und das Serielle des Fernsehens (1991). In his influential study, Television Culture (1987), John Fiske provides a comprehensive account of television both in its status as a commodity in the capitalist cultural industries and as an agent of popular culture. By, for example, examining the meanings and pleasures of the medium, he situates audiences as productive viewers. Umberto Eco's critical intervention in the treatment of popular culture in his essay "Innovation and Repetition" (1985) occupies a key position due to its insistence that the two eponymous principles must not be seen as opposites. In it, Eco points out that beginning with Romanticism, modern aesthetics has often defined the modern artwork by virtue of its difference and novelty, thus foregrounding the idea that the artwork creates new and unexpected ways of looking at the world. By contrast, repetition and sameness have been associated with craft practices, which work according to alreadyknown patterns, and the industrially produced, commercial products of mass culture, which allegedly show a lack of innovation and yet produce great pleasure. "The products of mass media", Eco writes, "were equated with the products of industry insofar as they were produced in series, and the 'serial' production was considered alien to the artistic invention" (1985, 162; original emphasis). Challenging the dichotomy of 'high art' and 'mass culture', Eco makes a plea for the enjoyment of a scheme and its repetition in forms such as the retake, the remake, and the series (ibid., 167-8). Considering contemporary culture as "the era of repetition", in which "iteration and repetition seem to dominate the whole world of artistic creativity", Eco goes as far as to describe postmodern art and culture as characterised by a "new aesthetics of seriality" (ibid., 166). At the same time, he distinguishes between two types of readers: those who read for the pleasure of the serial narration's plot, and those who read for the pleasure of observing its mechanics at work. 5 For a later theorisation of the medium of television and the way it has affected various theories, see Richard Dienst's Still Life in Real Time: Theory After Television (1994). 156 SYLVIA MIESZKOWSKI & BARBARA STRAUMANN Linda K. Hughes and Michael Lund's study The Victorian Serial not only reminds readers how frequent serialisation as a publishing practice for literature was during the nineteenth century, but also presents a "positive view of the Victorian serial both as an art form and as a set of assumptions" (Hughes / Lund 1991, 13). Most interestingly, it points to the opportunity for community building that serial reading offers, and to cultural common denominators – such as careful pacing or delayed gratification – which serial reading shares with capitalism on the one hand, and a protestant work ethic on the other. Emphasising the complex relations between readers, viewers and texts, Jennifer Hayward's book Consuming Pleasures (1997) focuses on the appropriation of forms of serial narration by audiences. Taking her cue from Raymond Williams and his suggestion that a dominant system can never be all-encompassing as well as the fact that there are alternative forms of culture beyond the dominant, Hayward explores the active appropriation of serial forms, thus underlining readers' and viewers' agency. Examining audiences' very real pleasures and the uses they make of the texts they consume, she argues that serials "require the active participation on the part of the consumers" (Hayward 1997, 1). Rather than highlighting the culture industry's formulaic productions, her approach foregrounds audiences' active contributions. A symptom of viewer agency can be found in the productivity of fan culture, which grows around popular series and has given rise to various forms and practices of transmedia storytelling by fans. As consumers-turned-producers, fans not only translate storyworlds into other media, but they also continue the storytelling in a serial fashion.6 Another important factor in the genealogy of the field is the emergence of a new type of television series characterised by complex narrative techniques. Beginning with examples such as Twin Peaks (1990-1991) and The Sopranos (1999-2007), these complex series have generated a lot of cultural and critical attention. The rise of so-called "quality television", a term originally coined by Jane Feuer (Feuer et al. 1984), began to turn seriality into an important object of academic analysis. Jason Mittell, for example, argues that writers and creators are drawn to television because they have more control than in cinema, which tends to be an even more highly collaborative enterprise.7 Moreover, television series offer narrative possibilities that are unavailable in film such as "extended character depth, ongoing plotting, and episodic variations" (Mittell 2006, 31). Indeed, HBO, the American pay television channel, for instance, is renowned for the high quality of its scripts for its original television series, which include The Sopranos (1999-2007), The Wire (2002-2008), Game of Thrones (2011-), Girls (2012-), and True Detective (2014-). Moreover, the development of technology has changed the modes of reception. Having displaced the television set as the privileged device, technologies such as VCR, the DVD box, MP4, and streaming have moved the watching of television series much closer to the reading of novels. Thanks to these technological options, viewers have control and can engage in complex forms of viewing, thus shifting from what Roland Barthes would call "readerly" consumption to a "writerly" reading (Barthes 1990, 4-6, 15-16). 6 7 See, for instance, Stein / Busse (2012) on the transmedia fandom revolving around the BBC's Sherlock. On transmedia storytelling more generally, see Jenkins. For a detailed discussion of the role of writers in American television series see Mittell's chapter on "Authorship" in his study, Complex TV: The Poetics of Contemporary Television Storytelling (2015, 86-117). FORCE FIELDS OF SERIAL NARRATION 157 In his concise introduction to Populäre Serialität, Frank Kelleter insists that it is unproductive as well as wrong to think of popular seriality as the result of a "formal reduction of complexity" or as a "direct expression of ideological infatuation" (2012, 16; our translation). Pointing to serial narration's phenomenal ability to (re-)produce content through formal variation while capturing mass audiences, he stresses both its autopoietic and its ritualistic character. In an article titled "Das serielle Subjekt", Dominik Maeder speaks of serial narration as an "epistemological form" (2013, 95), while Elisabeth Bronfen, Christane Frey, and David Martyn, in their introduction to Noch einmal anders: Zu einer Poetik des Seriellen propose that "serial thinking" (Bronfen et al. 2016, 7; our translation) is a transhistorical, transmedial method ideally suited to facilitate the dialogue between images, narratives, and figures of thought. While considering these developments in the production and reception of serial narration, it is important to emphasise that they are not the result of narrative and technological innovations alone, but occur in a wider context of cultural codes and values. In a recent essay, Heike Paul shows that throughout their history, seriality and its products were encoded as feminine whenever the popular was seen as trivial, whereas the recent valorisation of so-called quality television has led to a masculine re-codification of the production and reception of forms of serial narration. Throughout the history of serials, series, and seriality, ranging from nineteenth-century novels to twentieth-century soap operas, the popular and trivial have traditionally been associated with the feminine. Indeed, seriality and femininity were treated as synonyms for a long time – Horkheimer and Adorno go as far as to refer to the "feeble-minded women serial" (Horkheimer / Adorno 1990, 161; our translation; cf. Paul 2016, 153). At the same time, Paul emphasises that feminist critics such as Tania Modleski (1982) and Teresa de Lauretis (1984) haven taken series, and their feminisation, seriously from the early 1980s onwards. As a result of the more recent interest in so-called "quality television" (Thompson 1996) and "transgressive TV" (Däwes et al. 2015), forms of serial narration are no longer stigmatised. On the contrary, today's series are perceived as complex instead of trivial – yet also, albeit more implicitly, as masculine instead of feminine. While the new appreciation is to be welcomed from the perspective of cultural studies, its masculine re-codification of both the production and reception of serial culture is problematic from the viewpoint of feminism. Especially since recent discourse on seriality tends to neglect the significant contributions of the earlier tradition of feminist criticism. It seems important, therefore, to remember and return to the pioneer work done by feminist scholars, and to incorporate it into contemporary discussions of seriality. 4. Section V Section V at the "Anglistentag 2016" consisted of three panels in which six papers were presented, three of which are published in these proceedings. Panel one, dedicated to "Serial Holmes", juxtaposed a presentation by Michelle Witen (Basel) on "Circulation and Ironic Serialization" in the Holmes canon with one by Jan Rupp (Heidelberg) on "Serial Crime, Sex and Politics in Twenty-First-Century Remakes of Sherlock Holmes". Witen's paper, which is in the process of being published elsewhere, explored serialisation and circulation of Conan Doyle's serial narrations in newspapers and magazines as traits of commodity culture and its impact on reading habits. Rupp's 158 SYLVIA MIESZKOWSKI & BARBARA STRAUMANN article investigates Holmes as a global icon, which, through filmic adaptations, literary spin-offs, graphic novels, event culture, and fan fiction, has become a transmedial "serial figure" (Mayer 2014) that embodies postcolonial melancholia as well as neoVictorian longing. Panel two focussed on "Contemporary Forms and Theories of Seriality". In it, Lukas Etter (Siegen) presented a paper on "Seriality and Randomness in Contemporary Webcomics". Janneke Rauscher's article on "Seriality and the Semiosphere: Seriality as Narrative Principle and the Dynamics of Serial Worldmaking in Contemporary Glaswegian Crime Fiction" draws on Jurij Lotman's theory to analyse the (partially paradoxical) serial dynamics of the storyworld Caro Ramsay has created around and in relation to DCI McAlpine. Rauscher argues that the series' complex pattern is the result of progressively expanding its dramatic, temporal, and spatial structures, driven by three processes: i) infusing repetition with variation; ii) 'serial narration' in the sense of mixing elements of the 'serial' with those of the 'series'; and iii) active engagement with different (sub-)genres of crime fiction to the point of changing their boundaries through transforming ruptures. Panel three set out to explore "The Seriality of History, Memory, and Trauma", pairing off Christina Wald's talk on "The Homeland of Coriolanus: The Serialisation of Shakespearean Tragedy", which is to be published elsewhere, with Susanne Köller's investigation of AMC's Mad Men. Concentrating on the return of history in cultural representations of narrative complexity, the resulting article – "'Just Little Bits of History Repeating': The Historical Event, Seriality, and Accumulation in Mad Men" – makes the case that the "emplotment" (White 1973) of mediatised events in the longform serial narrative needs to be seen as a formal strategy. Drawing on Jerome De Groot and Robert Rosenstone, Köller shows how Mad Men, as a 'serial narration' operating through repetition and variation, offers a mode of doing history while reflecting on and re-evaluating historiography. By examining a wide range of aspects of serial narration in different periods and genres from different theoretical angles, the contributions to this section attest to the rich potential of the still evolving field of seriality studies. References Primary Sources Benioff, David; Weiss, D. B. (creators) (2011): Game of Thrones. HBO Chase, David (creator) (1999-2007): The Sopranos. HBO Cubitt, Allan (creator) (2013-): The Fall. Artists Studio, BBC Northern Ireland Dunham, Lena (creator) (2012-): Girls. HBO Frost, Mark; Lynch, David (creators) (1990-1991): Twin Peaks. ABC García, Rodrigo et al. (creators) (2008-2010): In Treatment. HBO Goold, Rupert et al. (dir.) (2012): The Hollow Crown. BBC Levinson, Richard; Link, William (creators) (1971-2003): Columbo. Universal Television Pizzolatto, Nic (creator) (2014-): True Detective. HBO Simon, David (creator) (2002-2008): The Wire. HBO FORCE FIELDS OF SERIAL NARRATION 159 Secondary Sources Adorno, Theodor W. (1954): "How to Look at Television," The Quarterly of Film, Radio and Television 3, 23-25 Allrath, Gaby; Gymnich, Marion (2005): Narrative Strategies in Television Series. London: Palgrave. Ames, Melissa (2012): Time in Television Narrative: Exploring Temporality in Twenty-First-Century Programming. Jackson: U of Mississippi P Bakhtin, Mikhail (1986): Speech Genres & Other Late Essays. Trans. Vern M. McGee. Austin: U of Texas P Barthes, Roland (1990 [1973]): S/Z. Trans. Richard Miller. Oxford: Blackwell Benjamin, Walter (1969 [1935]): "The Work of Art in the Age of Mechanical Reproduction," Trans. Harry Zohn, in: Illuminations. Essays and Reflection. Ed. Hannah Arendt. New York: Schocken, 217-251 Blanchet, Robert (2011): “Quality TV: Eine kurze Einführung in die Geschichte und Ästhetik neuer amerikanischer TV-Serien,” in: Blanchet, Robert et al. (eds.): Serielle Formen. Von den frühen Film-Serials zu aktuellen Quality-TV- und Online-Serien. Marburg: Schüren, 37-70 Bronfen, Elisabeth; Frey, Christian; Martyn, David (2016): "Vorwort," in: Bronfen, Elisabeth et al. (eds.): Noch einmal anders: Zu einer Poetik des Seriellen. Zürich/Berlin: Diaphanes, 7-15 Cavell, Stanley (1982): "The Fact of Television," Daedalus 111.4, 75-96 Däwes, Birgit et al. (eds.) (2015): Transgressive Television: Politics and Crime in 21st-Century American TV Series. Heidelberg: Winter, 2015 Deleuze, Gilles (1994 [1968]): Repetition and Difference. New York: Columbia UP Derrida, Jacques (2001[1967]): Writing and Difference. Trans. Alan Bass. London and New York: Routledge Dienst, Richard (1994): Still Life in Real Time: Theory After Television. Durham: Duke UP Eco, Umberto (1985): "Innovation and Repetition: Modern and Post-Modern Aesthetics," Daedalus 114.4, 161-184 ----- (1988): "Die Innovation im Seriellen," in: Über Spiegel und andere Phänomene. München: Hanser, 155-180 Feuer, Jane et al. (eds.) (1984): MTM: “Quality Televison”. London: British Film Institute Feuer, Jane (2007): "HBO and the Concept of Quality TV," in: McCabe, Janet; Akass, Kim (eds.): Quality TV: Contemporary American Television and Beyond. London: I.B: Tauris, 145-157 Fiske, John (1987): Television Culture. London and New York: Methuen Freud, Sigmund (2001 [1914]): "Remembering, Repeating and Working-Through". The Standard Edition of the Complete Psychological Works of Sigmund Freud: Volume XII. Trans. James Strachey. London: Hogarth, Vintage and the Institute of Psycho-Analysis, 145-156 Grene, Nicholas (2002): Shakespeare's Serial History Plays. Cambridge: Cambridge UP Hagedorn, Roger (1988): "Technology and Economic Exploitation: The Serial as a Form of Narrative Presentation," Wide Angle: A Film Quarterly of Theory, Criticism, and Practice 10.4, 4-12 Haselstein, Ulla (2010): "Gertrude Stein and Seriality," in: Seed, David (ed.): Blackwell Companions to Literature and Culture: A Complanion to Modern United States Fiction. Oxford: Blackwell, 229-239 Hayward, Jennifer (1997): Consuming Pleasures: Active Audiences and Serial Fictions from Dickens to Soap Opera. Lexington: UP of Kentucky. Hickethier, Knut (1991): Die Fernsehserie und das Serielle des Fernsehens. Lüneburg. Horkheimer, Max; Adorno, Theodor W. (1990 [1944]): "Kulturindustrie, Aufklärung als Massenbetrug," in: Dies.: Dialektik der Aufklärung: Philosophische Fragmente. Frankfurt a.M.: Fischer, 128-176 Hughes, Linda K.; Lund, Michael (1991): The Victorian Serial. Charlottesville/London: UP of Virgina James, Clive (2016): Play All: A Bingewatcher's Notebook. New Haven/London: Yale UP Jenkins, Henry (2006): Convergence Culture: Where Old and New Media Collide. New York, London: New York UP Jones, Ernest (1953): The Life and Work of Sigmund Freud: Vol. I, The Formative Years and the Great Discoveries, 1856-1900. New York: Basic Katz, Anne Rose (1960): Wer einmal vor dem Bildschirm saß. Düsseldorf: Econ 160 SYLVIA MIESZKOWSKI & BARBARA STRAUMANN Kelleter, Frank (2012): "Populäre Serialität – Eine Einführung," in: Kelleter, Frank (ed.): Populäre Serialität: Narration – Evolution – Distinktion. Bielefeld: Transcript, 11-42 Köhler, Kristina (2011): "'You people are not watching enough television!' Nach-Denken über Serien und serielle Formen," in: Blanchet, Robert et al. (eds.): Serielle Formen. Von den frühen FilmSerials zu aktuellen Quality-TV- und Online-Serien. Marburg: Schüren, 11-36 Lauretis, Teresa de (1984): "Desire in Narrative," in: Alice Doesn't: Feminism, Semiotics, Cinema. Bloomington: Indiana UP, 103-157 Law, Graham; Patten, Robert L. (2009): "The Serial Revolution," in: McKitterick, David (ed.): The Cambridge History of the Book in Britain, Vol. VI, 1830-1914. Cambridge: Cambridge UP, 144171 Maeder, Dominik (2013): "Das serielle Subjekt: Eine Skizze zur Poetologie des Serial Dramas," in: Eichner, Susanne et al. (eds.): Transnationale Serienkultur. Wiesbaden: Springer, 87-102 Martin, Carol A. (1994): George Eliot's Serial Fictions. Columbus, Ohio State UP Mayer, Ruth (2014): Serial Fu Manchu. Philadelphia: Temple UP McCrum, Robert (2013): "The 100 Best Novels: No 15 – David Copperfield by Charles Dickens (1850)," in: The Guardian, 30 December 2013 [last accessed 13 March 2017] Mittell, Jason (2006): "Narrative Complexity in Contemporary American Television," The Velvet Light Trap 58, 29-40 ----- (2015): Complex TV: The Poetics of Contemporary Television Storytelling. New York, London: New York UP Modleski, Tania (1982): Loving with a Vengeance: Mass-Produced Fantasies by Women. Hamdon: Archon Paul, Heike (2016): "Das Geschlecht der Serie," in: Bronfen, Elisabeth et al. (eds.): Noch einmal anders: Zu einer Poetik des Seriellen. Zürich/Berlin: Diaphanes, 151-162 Pearson, Roberta (2007): "Lost in Transition: From Post-Network to Post-Television," in: McCabe, Janet; Akass, Kim (eds.): Quality TV: Contemporary American Television and Beyond. London: I.B. Tauris, 239-256 Sielke, Sabine (2012): "Joy in Repetition: Acht Thesen zum Konzept der Serialität und zum Prinzip der Serie," in: Kelleter, Frank (ed.): Populäre Serialität: Narration – Evolution – Distinktion. Zum Erzählen seit dem 19. Jahrhundert. Bielefeld: Transcript, 383-398 Stein, Louisa Ellen; Busse, Kristina (eds.) (2012): Sherlock and Transmedia Fandom. Jefferson: McFarland Straumann, Barbara (2016): "Der viktorianische Roman denkt seriell: Wiederholung und Differenz bei George Eliot," in: Bronfen, Elisabeth et al. (eds.): Noch einmal anders: Zu einer Poetik des Seriellen. Zürich/Berlin: Diaphanes, 163-180 Thompson, Robert J. (1996): Television's Golden Age: From Hill Street Blues to ER. New York: Continuum, 1996 Vann, J. Don (1985): Victorian Novels in Serial. New York: MLA White, Hayden (1973): Metahistory: The Historical Imagination in 19th-century Europe. Baltimore: John Hopkins UP Williams, Raymond (2003 [1974]): Television: Technology and Cultural Form. London, New York: Routledge Wiltse, Ed (1998): "'So Constant an Expectation?': Sherlock Holmes and Seriality," Narrative 6.2, 105-122 JAN RUPP (HEIDELBERG) Serial Crime, Sex, and Politics in Twenty-First-Century Remakes of Sherlock Holmes 1. Introduction Few serial heroes today rival the success of Sherlock Holmes and his flexible adaptability to twenty-first-century cultural tastes. With the detective's flawed personality – a kind of role model for the multi-faceted (anti-)hero populating current crime genre formats (cf. Fuller 2005) – and the liberal sexualities of the Watson-Holmes-relationship now looming large, the original stories by Sir Arthur Conan Doyle readily pass as a postmodern tale avant la lettre. Remediating them is even masked as invention, as in the BBC series Sherlock (2010-), which, as per its subtitle, presents a 'new' detective for the twenty-first century. Interestingly enough, however, newness is a highly selective feature and Holmes's individual malleability contrasts sharply with an uncanny rerun of world affairs. Narratives of crime and world politics – such as bipolar power structures of West and East, a corresponding allocation as to where good and evil forces reside, as well as the widely-mooted sensibilities of 'imperialist nostalgia' (Rosaldo 1989) and 'postcolonial melancholia' (Gilroy 2005) – display much less variation than Holmes's private life, both within and outside of the Holmesian fictional universe. Figurations of the English detective may have changed, but where these rework discourses of politics and crime, they more often than not tell a familiar story. This article will take stock of and analyse the surprisingly mixed messages of innovation and repetition characterising current remakes of Sherlock Holmes. Examples will include the BBC's Sherlock, the Hollywood-style movies Sherlock Holmes (2009) and Sherlock Holmes: A Game of Shadows (2011), US television series such as Elementary (2012-), and literary adaptations in, among other works, Julian Barnes's Arthur & George (2005), and Kareem Abdul-Jabbar and Anna Winterhouse's Mycroft Holmes (2015). In addition, I will consider non-fictional contexts such as the London Olympics 2012, in which Doyle's detective hero has re-emerged as a highly versatile character of national self-fashioning. Serving as an increasingly global icon of transmedia storytelling, Sherlock Holmes is at the centre of a serial narrative that is continuously co-produced by various domains of cultural practice and suspended between different force fields of serial narration.1 Importantly, while crime is an obvious topic for Sherlock Holmes, Doyle's stories and their remakes engage in a serial narration of sex and politics, too. Throughout the history of writing and remediating Holmes, the narration of world political events frames, motivates, or in any case closely intersects with the narration and solution of criminal 1 For the notion of 'force fields of serial narration', see Sylvia Mieszkowski and Barbara Straumann's call for papers for the "Anglistentag 2016" section of the same title, in which they "propose to discuss how serial narration (in literature and other media) intersects with (one or more of) five chosen force fields of cultural practice: work, crime, therapy, politics and comedy". 162 JAN RUPP cases, as in Doyle's opening novella A Study in Scarlet (1887), in which imperial developments and the influx of foreigners from colonial territories precede the first appearance of the English detective. In modern remakes, this 'primacy effect' or precedence of politics over crime frequently returns in interesting variations, as does the ambivalent sexuality of the Watson-Holmes-relationship as a blueprint for challenging and experimenting with gender norms. Moreover, because of their canonical status and familiarity with audiences (almost) worldwide, Holmesian tales and their remakes have long crossed the threshold from fiction to everyday storytelling. As particularly usable, widely circulating cultural narratives or – in a phrase from the study of autobiographical storytelling – as "stories we live by" (cf. McAdams 1993), they provide popular templates for factual narratives of crime, gender, and politics in the real world. In a way, boundaries between fact and fiction have always been blurred with Doyle's hero, who was famously mistaken by many early readers for a real person and continues to receive letters under the address of 221b Baker Street, a non-existent building at the time Doyle was writing, but meanwhile erected and realised ex post facto as the non-fictional Sherlock Holmes Museum.2 New forms of serial consumption, fandom, and star cult (cf. Stein / Busse 2012) provide an additional twist on the blurring of fact and fiction, with high-profile actors such as Benedict Cumberbatch attracting attention in his celebrated role of Sherlock within the BBC's eponymous series as well as on public occasions away from it.3 Given this close link between fictional and factual narratives, the stories and remakes of Sherlock Holmes almost as a rule bespeak the seriality of crime, sex, and gender in as well as outside of literature and other media. To classify and scale different effects of seriality as well as different degrees of repetition and innovation produced in these various fictional, factual, medial, and everyday constellations of storytelling, it is useful to draw on Benedict Anderson's distinction of "two profoundly contrasting types of seriality, which I will call unbound and bound" (Anderson 1998, 29). As he elaborates, "[u]nbound seriality, which has its origins in the print market, especially in newspapers, and in the representations of popular performance, is exemplified by such open-to-the-world plurals as nationalists, bureaucrats, anarchists and workers" (ibid.). By contrast, "[b]ound seriality, which has its origins in governmentality, especially in institutions such as the census and elections, is exemplified by finite series like Asian-Americans, beurs, and Tutsis" (ibid.). In other words, Anderson invokes the analogy of print market, newspapers, and popular entertainment – and the attendant logic of open, unbound seriality – to rearticulate his case for the nation, nationalism, and imagined communities (cf. Anderson 1983) by setting it off against more narrow identifications of ethnicity. The nation is associated, for Anderson, with a liberal, expanding, and cooperative seriality of the kind that "makes the United Nations a normal, wholly unparadoxical institution" (1998, 29). By contrast, communities shored up by ethnicity run a risk of partisan absolutism, social 2 3 In Doyle's time, addresses in Baker Street did not go up to 221b. Strictly speaking, 221b Baker Street as the real-world Sherlock Holmes Museum is still placed between fact and fiction: the museum bears this number only by special permission, while its actual address is located between numbers 237 and 241 towards the extended north end of Baker Street close to Regent's Park. For this blending of actor and role, see Porter (2013), who discusses, among others, Cumberbatch's appearances at literary festivals, and attributes his popularity at these events to the audience perceiving him, in part, as the fictive persona of Sherlock. TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 163 exclusion, and inter-community conflict, as Anderson's examples of Asian Americans, the French beurs, and the Tutsis suggest.4 With its origins in just that location and logic of (unbound) seriality which Anderson advocates – the print market, newspapers, and especially the innovation of nineteenthcentury periodicals such as The Strand Magazine, in which most of Arthur Conan Doyle's stories first appeared – the popular seriality of Sherlock Holmes would seem to fall squarely on one side of Anderson's equation. However, reviewing some representative examples, I will suggest that Anderson's distinction rather cuts across the landscape of different media and cultural contexts in which modern Holmes remakes have been produced. This is precisely because the remakes themselves cut across various fields of serial narration in which different logics of seriality operate. Most conspicuously, their intersection with political narratives of (neo-)imperial world order, ethnic myths, and divisive norms and values would seem to qualify a blanket identification of modern Holmes remakes with unbound seriality. Thus, oscillating between unbound and bound forms of seriality, many remakes do expand narrative possibilities while others, in fact, limit certain ways of narrating crime, politics, and gender. In yet other cases, the remakes in turn appear to be limited by the medium or cultural context in which they are produced. 2. Force Fields of Serial Narration: New Holmes and Doyle's Canon Depending on different cultural contexts, force fields, and media, then, there are both enabling and limiting factors to narrating and remaking Sherlock Holmes. For example, as an aspect that Hollywood adaptations in particular have exploited and to which I will turn at the beginning of my analytical section below, remakes of gender are characterised by a fairly progressive or unbound seriality. By contrast, narratives of crime and world politics, which equally feed into adaptations of Holmes (while the latter are used to make sense and meaning of real-life scenarios), display a rather bound and backward-looking seriality. These melancholic returns, to be unpicked in detail in the main analytical section of this article, too, are characteristic of certain mainstream filmic and televisual remakes, both fictional and factual, in which the "commercially driven, largely self-reinforcing process of narrative and experiential proliferation" (Kelleter 2012, 22) of popular seriality is brought to the fore. Against this backdrop, as will be demonstrated in an extended conclusion and outlook section, more subversive re-serialisations have been left to yet other media and contexts, especially to literary rewrites produced in ex-centric, postcolonial locations. This section will take up the notion of force fields of serial narration from a more theoretical angle, while at the same time illustrating it with two examples of the postmodern and the original Holmes respectively. The BBC's Sherlock, arguably the bestknown twenty-first-century remake, has already been mentioned, and it provides a first case in point for the confluence of fictional and factual narratives across Holmesian force fields of narration. In a way, it is not a remake at all, but an invention, with the subtitle of the first season announcing a "new sleuth for the 21st-century" – in a 4 In this sense of a variegated, open, and expandable denomination rather than a fixed circumscribed group, the concept of (unbound) seriality is also used in feminist and gender studies (cf. Young 1993). 164 JAN RUPP slightly tongue-in-cheek play with seriality given the fact that many viewers will be familiar with Holmes as a relatively 'old' character. Interestingly enough, however, the creators Steven Moffat and Mark Gatiss's original goal was not to remake or invent a new Holmes so much as a new Watson, and this is where the design of their fictional series and a conspicuous element of factual seriality in world political events come together. As Moffat and Gatiss recall (qtd. in Tribe 2014, 12): "It [the idea for the series] directly came from saying it was an odd coincidence that in A Study in Scarlet, Doctor Watson is wounded from military service in Afghanistan and we were in the midst of it happening again". This quotation refers to the well-known but easily forgotten narrative set-up of the Holmes canon, which opens by first introducing Watson as narrator and central character, as well as recounting his imperial pre-history in the Second Anglo-Afghan War (1878-1880), while the famous detective and the more domestic concern with London crime only come second in the order of appearances. Thus, Moffat and Gatiss's inspiration is derived, to a significant extent, from a point of the original narrative where Holmes has yet to enter the scene, a point at which extraliterary events continue the series, as it were, with the creators' analogy ("in the midst of it happening again", ibid.) referring to the latest, post-9/11 military campaign in Afghanistan (2001-2014). At the inception of the BBC's Sherlock, then, two types of seriality converge: 'return' (of Holmes as a new twenty-first-century sleuth), and 'history repeating'. It is another war in Afghanistan that provides the idea for the new series in the first place. Current events – the war against terror in the wake of 9/11, in Afghanistan and elsewhere – prompt a memory of how the Holmes canon began. Conversely, the Second AngloAfghan War, in which Watson took part, is used as a real but fictionalised event then, to construct a factual narrative about world political events now. Strictly speaking, it was not even Watson who inspired the remake, but the military history surrounding him, and the fact that this history is returning is an interpretation on the part of the creators of Sherlock, sustained by the analogy which Doyle's stories provide. To be sure, how Moffat and Gattiss had the idea to produce Sherlock is an anecdote, but contained in it is a more general principle by which the remediation and continued serialisation of Sherlock Holmes is characterised. It bears repeating that remakes of Holmes intersect closely with factual narratives: they are indeed 'co-produced' between literature, other media, and areas as diverse as world affairs, social discourses of crime, gender politics, or memory culture. As might be expected, adaptations differ widely between TV series, films, and books, between genre fiction and literary fiction, and between different locales such as the US, Britain, or postcolonial settings. Before moving on to these twenty-first-century remakes, however, it is worth taking up the BBC's lead in Sherlock and looking at the origin of Doyle's narrative universe, where already the first story of Holmes emerges in conjunction with other fields of serial narration. It is indeed significant that Doyle's canon begins not with Holmes, but with Watson and his military pre-history in the Empire. A Study in Scarlet, the opening novella, is clearly placed in a larger context of narrating crime and world politics at the end of the nineteenth century. This was a time of paradoxical sentiments and developments – of ever-greater imperial expansion, on the one hand, and a growing sense of unease at the consequences of this process on the other. As various studies have shown, invasion TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 165 stories of "reverse imperialism" (cf. Frank 2009; Arata 1996), such as Bram Stoker's Dracula (1897) and H.G. Wells's The War of the Worlds (1898), symptomatically coincide with the Empire's high point, as do narratives, both factual and fictional, about opium and the Chinese presence in London: Opium den narratives emerged in the last third of the nineteenth century as one of the most powerful modes of representing imperial relations in Asia to English readers. These stories – whether forthrightly fictional, professing documentary accuracy, or somewhere in-between – played a crucial role in the reproduction of imperial ideologies, for opium den narratives try to enlist ideological support for the British Empire in India by disavowing its origins in war and plunder. (Marez 2004, 42) Like much contemporary newspaper reporting, opium den narratives – written by famous authors such as Charles Dickens, Arthur Conan Doyle, and Oscar Wilde while "many, many more were penned by anonymous or now obscure writers and published in a variety of popular periodicals" (ibid., 41) – betray a growing fascination as well as an anxiety about the metropole's changing demographic. London was the centre of an ever-expanding Empire from which colonial subjects could now potentially choose to immigrate. It is in this historical as well as narrative setting that Watson campaigned to ensure the Empire's integrity abroad, but on his return to London finds that its ills have struck back home. Thus, before he introduces Holmes as the central figure of the narrative, he gives his famous depiction of the metropolis: I had neither kith nor kin in England, and was therefore as free as air – or as free as an income of eleven shillings and sixpence a day will permit a man to be. Under such circumstances I naturally gravitated to London, that great cesspool into which all the loungers and idlers of the Empire are irresistibly drained. (Doyle 1973, 3) The metaphor of the "cesspool" is remarkable both for the topographical network it invokes and for its sinister connotations, which are in stark contrast to other imperialist imagery of the time, including the Empire as a 'family' and organic whole. In Watson's dystopian account, London is no longer the life-giving metropolis and the Empire's nurturing 'mother city', as popular imperial sentiment would have it. It is thoroughly transformed by a growing influx of new residents from the colonies, the "idlers and loungers of the Empire". Thus, encounters with the colonial other no longer happen only elsewhere, but threaten to destabilise or at least considerably change the Empire's very heart. The Empire, in Watson's description, is no longer a unidirectional system of rule, where the colonial other can be dominated and kept at a safe distance from the centre. On the contrary, it has morphed into an interconnected tube system, in which the backflow of colonial outsiders cannot be prevented as they are "irresistibly drained" and muddy the waters of London: [T]he metropolitan capital is not described as the life-sustaining heart of empire from which all good things emanate, but rather the "cesspool" into which the scum of the empire (including his battered self) are concentrated. Watson's metaphor unwittingly demonstrates the fluid, reversible character of imperial relations […]. London sends forth Christianity and Civilization; the colonies return exotic commodities and savage peoples. Holmes's London is this "cesspool" filled with colonial soldiers, returned convicts, Hindu servants, cannibals, beggars, cowboys, slums, drugs, ghettoes, and monotonous suburbia. (McLaughlin 2000, 28-29) This ominous cityscape does not bode well for London, and it points to a "new imperialist frame of mind" (ibid., 29) in which Watson and Holmes need to be placed. Doyle's stories emerge at a fin-de-siècle tipping point at which imperialist desire turns 166 JAN RUPP into anxiety and fear. The English detective is charged with maintaining the Empire's civilising mission at home as colonial boundaries collapse. As London is infiltrated with colonial, Oriental vice, the idea of Englishness as a civilising blessing is severely questioned. Oriental 'disease' and 'infection' of the metropolis and Englishness are a stock notion also beyond A Study in Scarlet. Watson's cityscape sets the scene and tone for the entire corpus. In "The Adventure of the Speckled Band" (1892), for instance, the villain Roylott executes his murderous plot with the assistance of an Indian snake he has trained to creep through the nooks and crannies of an English country house. In "The Adventure of the Dying Detective" (1913), Holmes appears to have contracted a fatal and contagious illness, introduced as a "coolie disease from Sumatra" (Doyle 1993, 829). In the same story, Holmes elaborates: "There are many problems of disease, many strange pathological possibilities, in the East, Watson" (ibid.). Time and again, the Orient is pictured as a source of infection and crime, confronting an embattled, but resistant Englishness at the heart of Empire. Doyle's canon is both constructive and reflective of late nineteenth-century force fields of narration, featuring Oriental villains, English detective heroes, and plotlines of imperial growth and decline. 3. Seriality (Un)Bound: Progressive Gender Politics and Mainstream Melancholia in Twenty-First-Century Remakes of Sherlock Holmes In view of the high level of interest in twenty-first-century remakes of Doyle's serial narration, and especially in the "multi-media afterlives" (cf. Vanacker / Wynne 2013) of Sherlock Holmes, it is important to remember that adaptations of the English detective started to be made almost from the time of Victorian London, when the first few tales of Doyle's detective hero met with considerable popular success. Moreover, they were made in multiple and then new media such as film and radio alongside stage adaptations and fiction. In a compressed and necessarily selective version of the twentieth century, an important place belongs to the actor Basil Rathbone, who starred in fourteen films between 1939 and 1946 and became the definitive Holmes of the interwar and war years. Interestingly, his character solved not only the original cases, but also took on current affairs, such as hunting down Nazi agents in films like Sherlock Holmes and the Voice of Terror (1942), based on Doyle's story "His Last Bow" (1917). As this suggests, Holmes adaptations tend to speak to the time of their own making as much as to the historical context they take up. Moreover, they mirror significant developments of media history. After the Second World War, Sherlock Holmes was established as a hero for the small screen, with the advent of television as a dominant new medium of popular seriality. The influential Granada series, starring Jeremy Brett as Holmes (1984-1994), set a standard for many other modern adaptations of Doyle's classic and its London milieu. It is marked by faithful adherence to the literary text, including many indoor and dialogue scenes with Holmes as the quintessential armchair detective. Here, the emphasis is on showing the cases and the detective's mind at work. London is a relatively austere place, coming out of a long period of post-war regeneration rather than exploding with imperial crime like its late Victorian predecessor. In fact, many twentieth-century adaptations tend to ignore the messi- TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 167 ness of Doyle's London. Instead, they depict the kind of "warm gaslit streets and […] bourgeois comforts of late-Victorian and Edwardian England" (McLaughlin 2000, 29).5 If crime and world politics are a natural mainstay of twentieth and twenty-first-century adaptations, gender politics and possible same-sex desire, more specifically, constitute an important force field of serial narration as well, both for the canon and later remakes. In Doyle's canon, "the dynamics of the Holmes-Watson relationship, with its varying homosocial and homoerotic character" (Wiltse 1998, 113), unfold when Watson eventually meets and introduces Holmes in A Study in Scarlet: this belated but central entry and completion of the detective partnership in the opening Holmes story are a prime interest of modern adaptations. The private life of Sherlock Holmes and the women – or possibly male lovers – in it have been a popular theme from at least as far back as Billy Wilder's eponymous movie The Private Life of Sherlock Holmes (1970). In a much-quoted scene (25:2027:35), Holmes turns down a female suitor by telling her that he is in a relationship with Watson. Thus, a shocked Watson takes him to task, asking Holmes about the women in his life, but Holmes dodges the question and leaves it characteristically unanswered. Twenty-first-century remakes have taken the ambivalent sexuality of Holmes and the Watson-Holmes-relationship even further. From the end of the Granada series, there is a fifteen-year gap until the next significant adaptation and the beginning of a new wave of interest in Sherlock Holmes. Much of this revival can be subsumed under 'neo-Victorianism' as shorthand for the current interest in all things Victorian, Victoriana, including fashion, steampunk aesthetics, and industrial culture alongside literature. All these elements come together in the lavish Hollywood-style movie Sherlock Holmes (2009), its sequel Sherlock Holmes: A Game of Shadows (2011; both dir. Guy Ritchie) and their depiction of a historicised, neo-Victorian London. Coming a long way from featuring the armchair investigator, these movies – starring Robert Downey Jr. as Holmes and Jude Law as Watson – present a detective turned street fighter, who frequently strips down to his bare chest to fight his way through the London underworld, while simultaneously appealing to a broad cross-section of the gender spectrum. Sherlock Holmes brings together the detective story with the martial arts movie and conspicuous bromance, offering multiple generic references as is typical of Hollywood 'genrefication' (cf. Altman 1999) to draw in large audiences. Downey Jr.'s Sherlock Holmes is both muscular and effeminate, a solver of crimes who is also implicated in them. Where the latent homoeroticism of the original has variously been muted, it is here reworked and brought to the fore in the most explicit way yet. 5 For this and the next section I have built on a number of examples and insights first presented in an article co-authored by Birgit Neumann and myself (cf. Neumann / Rupp 2016). I include this footnote as a general reference, and as a note of thanks to Birgit Neumann for inviting me to investigate the cases and remakes of Sherlock Holmes with her. I have also drawn on an earlier talk given at the University of Mannheim in October 2015, and I thank Caroline Lusin for extending an invitation for me to speak there. JAN RUPP 168 The multiple indeterminacy of Downey Jr.'s Holmes is appropriately staged by a dark urban landscape that similarly defies categorisation. It is a "fretful London cityscape" (Polasek 2013, 388), in which it is difficult to tell friend from foe, dark from light, or up from down. The movie's numerous aerial and panoramic shots (such as from the top of Tower Bridge) only throw into relief the wide expanse, streamlined disorder, and steampunk aesthetics of a "vast, intricate, and evocative setting" (ibid.), in which differences of whatever kind become blurred. This London seems to come fairly close to the disorderly "cesspool" described by Watson in A Study in Scarlet. Moreover, where Doyle's original tried to keep anarchy at bay, the 2009 movie even seems to relish it. Sherlock Holmes (Warner Bros, 2009; 16:24 and 01:50:02) In the BBC's Sherlock, bromance is a constant generic reference as well. Right at the beginning, Holmes and Watson are mistaken for a gay couple by Mrs Hudson when they tour their new flat in 221b Baker Street in the series's first episode. In the episodes to follow, "I'm not actually gay", "I'm not his date", "We're not a couple" is a running gag for both characters whenever an ambiguous situation comes up. As a humorous disclaimer, it harks back to possible innuendos in the original or, perhaps even more so, in the history of adaptations. Yet other remakes update gender roles by introducing a female Watson. In the American TV series Elementary (2012-) it is no longer John, but Joan Watson. Moreover, Joan Watson, played by the Chinese American actor Lucy Liu, extends Doyle's formula by including a female as well as an ethnic character. TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 169 Overall, then, Holmes's and Watson's private lives have undergone some considerable change in twenty-first-century remakes, quite regardless of the question whether the ambiguous Watson-Holmes-relationship is indeed a hidden subtext of Doyle's stories or not (cf. Wiltse 1998). In any case, contemporary versions of Holmesian bromance are no doubt also bound up with a re-narrativisation of Victorian male friendship in the light of today's norms and values. Either way, there is little denying the progressive gender politics in recent adaptations. This progress of Holmes's private life is all the more pronounced for the lack of variation in other aspects and other fields of serial narration, in which notions of crime, Englishness, and world political affairs have remained remarkably unaltered, reiterated with a slight difference only. For example, Sherlock Holmes: A Game of Shadows extends the traditional territory of Holmes narratives by embarking on "adventures across the far wider setting of continental Europe" (Polasek 2013, 388). In the process, the imperialist division of values between centre and periphery are modelled on another prominent moral and global-political constellation. Moriarty, Holmes's arch-enemy, is revealed to plot with a German proto-Nazi militia against the western world. He manages to take control of large arms factories in Germany and is portrayed as a sinister, totalitarian manipulator of minds, which recalls both the industrial warfare of the First and the propagandism of the Second World War. Thus, the Holmes narrative is opened up to other influential English myths, namely to memories of the two world wars and of England's victorious role in them. The introduction of (Moriarty as) an avant-lalettre Hitler figure also juxtaposes Oriental crime with what in today's popular culture more readily passes as the epitome of evil. Sherlock Holmes: A Game of Shadows (Warner Bros, 2011; 47:59 and 48:53) As lingering shots of the white Dover cliffs suggest (47:55-49:00), the film's morals are no longer expressed in imperialist terms only, but suspended between England and continental Europe. Rather than being confronted with colonial crime, London is pic- JAN RUPP 170 tured as a bulwark against fascism and other continental ills in what even in the twenty-first century continues to be seen as the nation's 'finest hour'. Sherlock Holmes: A Game of Shadows goes a long way towards updating the English detective for today's London. However, relocating the action also involves a displacement of imperial pasts. Instead of working through the moral and ethnic bias of Doyle's original, the movie seems to offer easy compensation, bypassing the loss of the Empire and taking recourse to more recent myths of English national identity. A similar blend of new elements and lingering stereotypes of Oriental crime, world politics, and redemptive Englishness also characterises the BBC's Sherlock. For the most part, the setting here is an expressly twenty-first-century one, but the (neo-)Victorian past continues to haunt the present in sometimes explicit, sometimes more implicit ways. The series's creators transfer Holmes and his cases to contemporary London, at least for the show's first three seasons, which ran from 2010 to 2014.6 In a 2016 special, "The Abominable Bride", the setting interestingly shifts back to the nineteenth century, as if to recall not only the origins of Sherlock Holmes but also the epitome of crime and evil which Doyle's detective was invented to fight against. The special is a combination of the historical and the contemporary in miniature, with a complex montage of different time levels in present-day as well as late nineteenth-century scenes. In the latter, the plot revolves around a consumptive woman, the eponymous "abominable bride", who is suspected of a spate of murders after first killing her husband near his favourite opium den, a setting which clearly and unmistakably sets the stage and tone for Sherlock and Watson's investigation. Elsewhere, in its 'modern' episodes of the first three seasons, Sherlock makes much of the city's landmarks and iconic architecture, prominently featuring places that represent London's status as a uniquely cosmopolitan city, easily recognisable through numerous shots of Piccadilly Circus, the Thames, buzzing red busses, or the Gherkin building as symbolic sights of London and as signifiers of Englishness at large. The contemporary feel of this new, twenty-first-century version is underlined by the use of cutting-edge technology, such as Sherlock's mobile phone or Watson's laptop to write his blog. Importantly, these media devices do not just function as props to modernise Doyle's stories; they are also taken up at the level of representation and media aesthetics, serving to visualise Sherlock's computer-like mind, for example, with a second screen of verbalised thought, code, and text messages frequently being interlaced with the televisual image. If London is represented as a fashionable, post-millennial metropolis, it is – like its Victorian equivalent – a meeting place of diverse cultures. Moreover, the series repeatedly juxtaposes English and foreign spaces, making much of Oriental connections, which threaten to corrupt English society from within. In the opening episode of the first season, A Study in Pink, viewers learn that the updated Dr Watson has just returned invalid from the post-9/11 war in Afghanistan, an experience of world political seriality that he obviously shares with his late Victorian predecessor. As highlighted above, this instance of world political seriality provided much of the inspiration for the BBC's remake in the first place. Foregrounding continuities across time, the series's creators draw attention to the fact that the Afghan war – in its fourth iteration by now – 6 The series's fourth season was broadcast in the UK in January 2017. TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 171 is still being fought. Even though global constellations and the geopolitical landscape have changed, they invite viewers to consider contemporary legacies of imperialism. However, despite this conspicuous reference to historical continuities and the suggestion of a (neo-)imperial world order, there is little criticism of this extra-textual reality or of its fictionalisation in the Conan Doyle original. In the BBC's remake, global constellations in which England is enmeshed first and foremost make it vulnerable to influences from abroad. Throughout the series, and much like in nineteenth-century opium den narratives, the Far East and China figure as highly ambivalent sites of "danger" and "attraction" (Döring 2006, 75). In this way, Sherlock continues the familiar narrative, time and again harking back to old stereotypes in which fascination and fear of the Oriental other intermingle. The Blind Banker (BBC, 2010; 39:48 and 01:12:06) As a case in point, the first season's second episode, The Blind Banker, consistently echoes central Orientalist tropes to investigate contemporary politics, capitalising on "stereotypical depictions of the Chinese characters" (Broyles 2014, 147).7 In this "extremely controversial episode" for the "deductions he [Sherlock Holmes] makes based on race" (ibid.), an overtly ruthless Chinese gang smuggles valuable antiques from 7 For a more in-depth analysis of this episode, see Birgit Neumann's reading in Neumann / Rupp (2016), which I briefly summarise here. 172 JAN RUPP China to sell them in London. Thus, the episode confirms colonial notions of China as a treacherous territory, all the while expressing a contemporary fear of an all too powerful, unchecked Chinese economy. The danger of an at once criminalised and commodified Chinese culture is evocatively symbolised by ancient Hangzhou numerals, which are used by the gang to predict their murders and to challenge Sherlock's art of detection. In the course of the episode, Sherlock and Watson discover more and more of these spray-painted symbols all over London. While they believe the message to be based on book code, they fail to decode it. In a final twist, it is the A-Z London Street Atlas that provides the solution and reinstates the superior authority of English mapping strategies – a canonical "book that everybody would own" (The Blind Banker, 01:11:20), as Benedict Cumberbatch's Sherlock cries out when he solves the mystery. Even though using the A-Z on the part of the Chinese gang might be read as an instance of cultural mimicry, little of this potentially subversive act is preserved when Sherlock eventually manages to decipher the symbols according to his own terms and code. This contemporary fantasy about mastering and containing the culture of the other clearly aligns the new Sherlock with Doyle's old detective, together with the original's views on crime, Englishness, and world order. For all its twenty-first-century newness, therefore, Sherlock can be seen as another example of what Paul Gilroy has called "postcolonial melancholia" (2005, 102), drawing on the understanding of melancholia as an "inability to mourn" as proposed by Alexander and Margarete Mitscherlich in The Inability to Mourn: Principles of Collective Behavior (1975) to describe German post-World War Two society. By analogy with the German case, where the Mitscherlichs saw post-war economic renewal as overcompensating for the fact that Germans were unable to mourn both their victims as well as the hardship and loss they themselves had suffered, Gilroy suggests that the loss of the Empire has not been worked through, either: Britain's inability to mourn its loss of empire and accommodate the empire's consequences developed slowly. Its unfolding revealed an extremely fragmented national collective that has so far not been able to meet the elemental challenge represented by the social, cultural, and political transition with which the presence of postcolonial and other sanctuary-seeking people has been unwittingly bound up. Instead, racist violence provides an easy means to "purify" and rehomogenize the nation. As one might anticipate, postimperial and postcolonial melancholia characteristically intercut this violence and the shame-faced tides of self-scrutiny and selfloathing that follow among decent folks, with outbursts of manic euphoria. (2005, 12) Because of this inability to mourn, the country in Gilroy's view has become stuck in a melancholic past, unable to deal meaningfully with the present-day consequences of (the loss of) the Empire such as immigration and a thoroughly transformed national demographic. Instead, homogenous images of the nation persist, bypassing today's multiculture, which continues to be uncherished. Viewing influential popular cultural products such as Sherlock alongside Gilroy's analysis, the BBC series indeed seems to celebrate the English detective together with old narratives of Oriental crime and superior Englishness. This is a restricted, bound seriality, in Anderson's sense (cf. 1998, 29), an expandable but finite set based on faithful repetition, and allowing for little innovation or variation. In psychological terms, it follows the same logic as Freudian melancholia, elaborated by Gilroy via the Mitscherlichs' work, as a seriality bound to repeat, rather than working through and being able to mourn, the past. In the case of (remaking) Sherlock Holmes, bound melancholic seriality variously manifests itself in TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 173 persisting racial stereotypes, in imperialist nostalgia for a bygone age or in the displacement of imperial loss by heroic war memories. Following Gilroy's reading, all these facets are part of the same psychopathology. A final televisual Holmes remediation and another example of mainstream televisual melancholia was only a one-off appearance, but it unmistakably forms part of the popular seriality which has reinvigorated the English detective as such a household character of twenty-first-century global cultural narratives. When the BBC started its coverage of the 2012 Olympic Games in London, a video clip featuring Benedict Cumberbatch as Sherlock recalled to TV audiences around the globe the city that, for a couple of weeks, was going to be the centre of the sporting world. Like the much-applauded opening ceremony of the Games, directed by Danny Boyle, the clip offered a tour d'horizon of social and cultural history, showing iconic sites such as the Thames, Trafalgar Square, and the British museum, as well as featuring popular songs and a recitation of Wordsworth's poem "Composed on Westminster Bridge" (1802). It also contained a reminder of catastrophic events such as the Great Plague, the Great Fire, the London Blitz, and the 7/7 bombings of 2005. All of these represent tragic events in the city's history, but catastrophes which London has survived, as contrasting shots of the statue of Winston Churchill as national emblem of stoic resistance suggested. London 2012: Countdown to the Olympics (BBC One, July 27th, 2012)8 Many of these references concerned London as an "imagined" as much as a "real" place (cf. Soja 1996), and many predated the invention and later incarnations of Sherlock Holmes as a "serial figure" (cf. Mayer 2013). Yet it was more than fitting for the English detective, with his intimate knowledge of the city, to serve as the quintessential London tourist guide.9 The clip also contains some intricate clues to the nation's past, 8 9 Screencaps taken from the clip featuring Benedict Cumberbatch (youtube.com/watch?v=S6he_ Nf7TKk, accessed 26 January 2017). In "The Red-Headed League" (Doyle 1990, 141), Sherlock Holmes states, "It is a hobby of mine to have an exact knowledge of London". This "hobby" is prominently taken up in the BBC series's first episode, A Study in Pink, in which Sherlock outwits a London cabby with his expert knowledge of the city's streets and topography. JAN RUPP 174 such as an animated heart beating inside the British Museum's stone discobolus. As the camera zooms in, the blood vessels inside the statue's heart metamorphose into the iconic course the Thames takes through inner London – one of the major waterways which in imperial times connected England to its colonies and which, in the clip, carry the image of the nation's beating heart to a wider territory as well. Unwittingly or not, the clip reproduces some central narratives of an otherwise bygone era. The London of the Olympic Games was certainly a more benign and temporary 'empire' than historical imperial parallels suggest. However, it was heavily inscribed with past and present cultural makeovers to be unpicked when Cumberbatch's Holmes eventually declared "Let the Games commence!", in a variation of the detective's famous line, "The Game is on!" whenever he embarks on a new case. Moreover, while the clip celebrated London's greatness and glorious past, it was curiously silent, perhaps melancholic in Gilroy's sense, about the country's more recent transformation through post-World War Two immigration. In fact, when Cumberbatch as Sherlock takes a cab to travel to East London, where the Games were held, this direction is identified with the Olympics only, leaving the East End's immigrant culture unacknowledged. The clip's only major reference to today's multiculture is a picture of the blown-up double-decker bus in the 7/7 bombings of 2005 as an example of Oriental crime.10 Thus, while ostensibly trying to present a modern, open-minded, and cosmopolitan city, London as the site of the Olympic Games 2012 was heavily bound up with older, less inclusive, and backward-looking narratives. 4. Conclusion and Outlook: Re-Serialising Holmes in the Postcolony Given these melancholic returns of Sherlock Holmes in Hollywood movies and British mainstream television, it has been left to other media, other formats, and other cultural contexts to launch a rewriting of narratives of crime and politics similar to that of gender and identity. In Julian Barnes's novel Arthur and George (2005), for example, notions of Oriental crime and imperialist fantasies, so resonant in Doyle's London, are thoroughly revised. The book is a fictional biography of Arthur, the author Conan Doyle, and the halfIndian solicitor George Edalji. It is based on the true story of the so-called Great Wyrley Outrages of 1903, when several cases of animal maiming occurred in the area and Edalji, the son of a Parsi vicar from Bombay and an English mother, was (wrongly) accused of injuring a pony. In the one real-life criminal case that he got involved with, Sir Arthur Conan Doyle famously joined the campaign to exonerate George Edalji, who was pardoned in 1907. In hindsight, the case has been seen as indicative of the extent of racial and imperialist prejudice in early twentieth-century England, as experienced by mixed-race newcomers like George Edalji especially in rural areas. In Barnes's novel, the fictionalised George grows up in the West Midlands at the close of the nineteenth century, where his father, a Catholic vicar, makes him learn by heart the place and nature of England in the wider geopolitical scheme. The passage of George's instruction is highly revealing (and critical) of the imperial imagination: 10 All four attackers, who detonated bombs on the London underground and a bus, were revealed as Islamist terrorists. Three of them were British-born sons of Pakistani immigrants, and two had pre-recorded video messages pledging their allegiance to Al-Quaeda. TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 175 "George, where do you live?" "The Vicarage, Great Wyrley." "And where is that?" "Staffordshire, Father." "And where is that?" "The centre of England." "And what is England, George?" "England is the beating heart of the Empire, Father." (Barnes 2005, 102) Where the coverage of London 2012 celebrated the beating heart of the nation and the world, Barnes leaves no doubt about the uncanny metaphorical abbreviation which the BBC's clip stages. So effective is this organicist idea that, in another passage, the young George's mind is preoccupied with "arteries and veins making red lines on the map of the world, linking Britain to all the places coloured pink" (ibid., 120). Other literary adaptation remakes which similarly revise the ideological world-view of Doyle's original include Kazuo Ishiguro's novel When We Were Orphans (2000) and Satyajit Ray's stories based on an Indian Holmes named Feluda. If in different ways, both writers decentre and re-serialise the figure of Holmes by taking him to Shanghai and Bombay, respectively. From vantage points of the postcolony, they expose as well as refigure the narrative premises of crime and world affairs which Doyle's original series helped popularise. In When We Were Orphans, the novel's protagonist Christopher Banks is a postcolonial reconfiguration of Doyle's hero and the hierarchical world order the latter represents. For one thing, England, for Banks, is only an adopted country. Having spent his childhood in the International Settlement of early twentieth-century Shanghai, where his father worked for an English merchant company, young Christopher is sent to England only after his parents go missing in connection with the company's dubious implication in the opium trade. While Banks, one of the orphans of the novel's title, sets himself up as a detective in London, he is also set apart from Holmes. Banks's first-hand experience of the marginal or peripheral places, which in the original stories are connected to crime, serves to seriously question the allocation of values according to an imperialist frame of mind. Satyajit Ray's creation of an Indian Sherlock Holmes by the name of Feluda stars in a series of novels and short stories, which the film director and writer published between 1965 and 1992. Ray's stories, originally written in Bengali and later translated into English, are children's literature and do not overtly seem to launch a postcolonial critique of the putative imperialist bias of Doyle's original. However, they are representative of "how writers in the postcolonial field have used the crime genre and shifted its fundamental structures into a transcultural frame" (Döring 2008, 91). As Ray stated himself: "To write a whodunit while keeping in mind a young readership is not an easy task, because the stories have to be kept 'clean'" (2005, vii). However, as Suchitra Mathur persuasively demonstrates, Ray's stories are not a simple imitation or "a case of copy-cat reproduction wherein 'black pens' write 'white texts' that have no identity of their own" (2006, 87). Instead, their "native mimicry" includes "slippages and variations that separate the Feluda stories from the Holmes canon [and] can thus be read as signs of postcolonial questioning and re-visioning of the canonical metropolitan detective fiction" (ibid.). Among these slippages is the rejection of Holmes's utilitarian concept of knowledge. The English detective only consults specialist literature, which directly helps him solve his cases. Feluda, by contrast, has extremely wide-ranging in- 176 JAN RUPP terests and seems to choose his reading out of curiosity as much as for its applicability to his profession. A further challenge to the original Holmes in Ray's stories is provided by the extensive journeys Feluda and his companions undertake to various places in India and, on one occasion, to England. To some degree this is part and parcel of setting the stories in India and not primarily motivated as an inversion of the canonical model. However, the effect is a provincialising of the original text, which comes to be superseded by Ray's rewriting and a concomitant reorientation of spatial relations: England is removed from the centre of attention just as the stereotypical association of peripheral locales like India with crime is dissolved. The mapping of Indian space and place in Ray's Feluda stories is so diverse that reductive images of the country, frequently found in texts of the English canon, are overwritten. Moreover, the reshuffling of place and morality is elaborated by alluding to local Indian literary traditions. Alongside Feluda (Holmes) and Tapesh (Watson), Ray presents a third figure. Lalmohan Ganguli is an author of bestselling adventure stories, who uses Feluda's cases as inspiration and source material for his works. He writes under the pseudonym Jatayu, the name of a bird in the Hindu epic Ramayana and, at the beginning of "Feluda in London", watches a television adaptation of the Mahabharata, thereby underscoring further his association with fabulist, fantastic Indian storytelling. Since Tapesh performs all the same tasks as Watson in Doyle's classic, introducing a third character is "a case of excess" in itself, a "self-proliferating mimicry that goes beyond the scope of the original colonial text" (Mathur 2006, 95). More importantly, the intertextual references to the Ramayana and the Mahabharata are instrumental to 'grounding' Ray's Holmes remake in a local context and to valorising India, which in Doyle's original is either absent or marked as a site of Oriental corruption. Apart from filling in the blanks and blind spots of Doyle's Holmes stories, as far as stock notions of India are concerned, Ray's Feluda stories also invite readers to reconsider their image of England and London. In the story "Feluda in London" (1989), the detective is hired to track down a mysterious boy who appears in a photograph next to Feluda's client. While the client is a "handsome gentleman" whose "complexion was as fair as a European's" (Ray 2005, 535), it is "impossible to tell whether that boy is English or Indian" (ibid., 538). Both the client and his putative former friend unsettle fixed ethnic categories by their very appearance, thus foreshadowing racism and racial stereotypes as a major topic of the story to unfold. Feluda quickly establishes that the picture must have been taken in England, where the client went to school before later returning to India with his family. As the whereabouts and identity of the client's friend remain unclear, however, Feluda decides to continue his investigations in London. It is significant that Feluda "does venture out of India" (Mathur 2006, 107), whereas Doyle's Holmes is largely homebound, his moral bias relying on stereotyping the colonies as criminal spaces yet only knowing them at a distance. Therefore, Feluda's outward journey alone destabilises the spatial model on which the original Holmes stories are based. When Feluda is in London, the city is depicted in a surprisingly clichéd manner, but purposefully so, as it is identified by "underground stations", "red double-decker buses" (Ray 2005, 546), and "Oxford Street" where "[y]ou'll see London at its busiest" (ibid., 547). Feluda and his companions relate a typical London experience, which TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 177 might be geared towards the young readership Ray had in mind. However, the stockin-trade image of the city also serves to invert and reciprocate the colonial or tourist gaze. The scene is dominated by "huge departmental stores" and "milling crowds on Oxford Street", so that ironically the Indian visitors, of all people, are amazed "that it was possible to have a human traffic jam" (ibid., 548). However stereotypical, Ray's depiction of London is empowering from an Indian, post-independence perspective, constituting a 'colonisation in reverse' as well as exposing the excesses of modern consumer culture in the West. London is metonymic with "Conan Doyle's turn-of-thecentury England [as] a glorious market economy" (Mathur 2006, 100). In Ray's Feluda stories, by contrast, "money takes not only second place to more tangible concerns, but even becomes associated with graft and criminality" (ibid.). As Ray's "Feluda in London" shows the metropolis engulfed by consumerism and masses of people, the moral degeneration of the erstwhile imperial centre is made complete by a tale of racism unravelling. As Feluda finds out, the boy in the picture used to be a dubious friend, constantly teasing the client for his Indianness and coming from an English family where "[n]one . . . liked Indian niggers" (Ray 2005, 555). Feluda is outraged to find that his case has taken him to confront a lingering racism, which characterises England as a backward country. As he tells one of his English interlocutors: "There are no niggers in India, Mr. Cripps. In fact even in America, blacks are no longer called niggers" (ibid.). Eventually, the (post-)imperial centre is relegated in Ray's rewriting to the margins of civilisation. The 2015 novel Mycroft Holmes, published by Anna Waterhouse and Kareem AbdulJabbar, the former basketball star, moves in this direction of re-serialising other Holmes figures, too. In the style of a classic rewriting, it tells the pre-history of Doyle's canon, featuring Sherlock's brother Mycroft Holmes and, as importantly, a black Watson-type character named Douglas, a native from Trinidad, who sells tobacco in London. From both characters' point of view, the racism of imperial relations not only serves as a half-hidden backdrop to the story, as in Doyle's canon, but it is openly dealt with and criticised. Thus, when Mycroft and Douglas embark on a journey to the Caribbean, the divisive space of London is set off against a utopian setting of international waters: "They had crossed into international waters, so Douglas would be permitted to sit next to Holmes at dinner. Indeed, one of the advantages of ship life was that people were forced to share the same small space with others from many different parts of the world, including persons of darker hue" (Abdul-Jabbar / Waterhouse 2016, 113). Against many odds, Douglas and Mycroft develop a friendship unlikely for 1870s London, which requires them to navigate but also move beyond the racism of late nineteenth-century England. Taken together, twenty-first-century remakes of Sherlock Holmes offer very different perspectives on the original series. For one thing, they demonstrate the extreme versatility of the Holmes narrative in popular media products but also outside of the fictional context such as London 2012. The high level of public attention at the Olympic Games marked this occasion as a pinnacle that the English detective reached as an ambassador of Englishness. The fact that Holmes could be transferred as a serial figure (cf. Mayer 2013) to an everyday journalistic setting merely highlights the power of serial storytelling as originally a literary invention. Well over a century after Doyle's 178 JAN RUPP creation, Holmes seems to have attained an almost unrivalled standing as serial figure, both domestically and internationally. Moreover, twenty-first-century remakes of Sherlock Holmes as a paradigmatic case of transmedia storytelling range widely, depending on which two or more intersecting force fields of narration are concerned. On the evidence of the English detective, there is more leeway for narrating sex and gender than crime and world politics. Moreover, medium, genre, and location of adaptation have to be considered as central factors for which concept of – restricted and bound or more unbound – seriality manifests itself. While innovative in certain respects, successful remakes like the BBC's Sherlock are characterised by a narrative rerun of world affairs and discourses of crime. Having to cater for a mass audience, Sherlock primarily reflects the limited melancholic seriality of current memory culture, unable to mourn a lost imperial past and therefore bound to nostalgically repeat it, or alternatively to replace it with heroic memories of the two world wars. Given the conservative strains of popular seriality in commercially driven entertainment formats like Hollywood movies and mainstream television, the progress in Holmes and Watson's private lives can be seen as a measure of just how culturally acceptable the open, unbound seriality of modern gender concepts has become. The postcolonial re-serialisation of other aspects of the narrative would seem to take a little while yet to unfold fully. In the meantime, we are left with a highly paradoxical makeover: the fusion of a progressive politics where identity and sexuality are concerned, with the return and fantasy of a relatively stable world order that speaks of neo-Victorian longing and postimperial melancholia. References Primary Sources Abdul-Jabbar, Kareem; Waterhouse, Anna (2016 [2015]): Mycroft Holmes. London: Titan Barnes, Julian (2005): Arthur & George. London: Jonathan Cape Bezahler, Alysse; Hemwall, Geoffrey (prod.) (2012-): Elementary. CBS Television Studios Doyle, Arthur Conan (1973 [1929]): The Complete Sherlock Holmes Long Stories. London: Jonathan Cape ----- (1990): The Original Illustrated 'Strand' Sherlock Holmes: The Complete Facsimile Edition. Ware: Wordsworth Editions ----- (1993 [1927]): The Case-Book of Sherlock Holmes. Ware: Wordsworth Editions Gatiss, Mark; Moffat, Steven (creators) (2010-): Sherlock. BBC DVD/Entertain Ishiguro, Kazuo (2000): When We Were Orphans. London: Faber and Faber Ray, Satyajit (2005 [1988]): "Author's Note," in: The Adventures of Feluda. New Delhi: Penguin, vii ----- (2005 [1989]): "Feluda in London," in: The Complete Adventures of Feluda. Vol. 2. New Delhi: Penguin, 533-563 Ritchie, Guy (dir.) (2009): Sherlock Holmes. DVD Warner Bros ----- (dir.) (2011): Sherlock Holmes: A Game of Shadows. DVD Warner Bros Wilder, Billy (dir.) (1970): The Private Life of Sherlock Holmes. United Artists Secondary Sources Altman, Rick (1999): Film/Genre. London: British Film Institute Anderson, Benedict (1983): Imagined Communities: Reflections on the Origin and Spread of Nationalism. London: Verso TWENY-FIRST-CENTURY REMAKES OF SHERLOCK HOLMES 179 ----- (1998): The Spectre of Comparisons: Nationalism, Southeast Asia, and the World. London/New York: Verso Arata, Stephen D. (1996): "The Occidental tourist: Stoker and reverse colonization," in: Fictions of Loss in the Victorian Fin de Siècle: Identity and Emprie. Cambridge: Cambridge UP, 107-132 Broyles, Britney (2014): "From Opium Den to Partner-in-Crime… Solving: The Chinese Presence in Sherlock Holmes Adaptations," Textus: English Studies in Italy 2, 147-168 Döring, Tobias (2006): "Sherlock Holmes – He Dead: Disenchanting the English Detective in Kazuo Ishiguro's When We Were Orphans," in: Matzke, Christine; Mühleisen, Susanne (eds.): Postcolonial Postmortems: Crime Fiction from a Transcultural Perspective. Amsterdam/New York: Rodopi, 59-86 ----- (2008): Postcolonial Literatures in English. Stuttgart: Klett Fuller, Stephen M. (2005): "Deposing an American Cultural Totem: Clarice Starling and Postmodern Heroism in Thomas Harris's Red Dragon, The Silence of the Lambs, and Hannibal," Journal of Popular Culture 38.5, 819-33 Frank, Michael C. (2009): "Reverse Imperialism: Invasion Narratives in English Turn-of-the-Century Fiction," in: Knellwolf King, Christa; Rubik, Margarete (eds.): Stories of Empire: Narrative Strategies for the Legitimation of an Imperial World Order. Trier: WVT, 69-91 Gilroy, Paul (2005): Postcolonial Melancholia. New York: Columbia UP Kelleter, Frank (2012): "Toto, I think we're in Oz again (and again and again): Remakes and Popular Seriality," in: Loock, Kathleen; Verevis, Constantine (eds.): Film Remakes, Adaptations and Fan Productions: Remake/Remodel. Basingstoke: Palgrave Macmillan, 19-44 Marez, Curtis (2004): Drug Wars: The Political Economy of Narcotics. Minneapolis: U of Minnesota P Mathur, Suchitra (2006): "Holmes's Indian Reincarnation: A Study in Postcolonial Transposition," in: Matzke, Christine; Mühleisen, Susanne (eds.): Postcolonial Postmortems: Crime Fiction from a Transcultural Perspective. Amsterdam/New York: Rodopi, 87-107 Mayer, Ruth (2013): "Machinic Fu Manchu: Popular Seriality and the Logic of Spread," Journal of Narrative Theory 43.2, 186-217 McAdams, Dan P. (1993): The Stories We Live By: Personal Myths and the Making of the Self. New York: Guilford McLaughlin, Joseph (2000): Writing the Urban Jungle: Reading Empire in London from Doyle to Eliot. Charlottesville: U of Virginia P Mitscherlich, Alexander; Mitscherlich, Margarete (1975 [1967]): The Inability to Mourn: Principles of Collective Behavior. Trans. Beverly R. Placzek. New York: Grove Neumann, Birgit; Rupp, Jan (2016): "The Formation of Cultural Topographies and Popular Seriality: The Cases of Sherlock Holmes," in: Piipponen, Maarit; Salmela, Markku (eds.). Topographies of Popular Culture. Newcastle upon Tyne: Cambridge Scholars, 159-188 Polasek, Ashley (2013): "Surveying the Post-Millennial Sherlock Holmes: A Case for the Great Detective as a Man of Our Times," Adaptation 6.3, 384-93 Porter, Lynnette (2013): Benedict Cumberbatch, In Transition: An Unauthorised Performance Biography. London: MX Rosaldo, Renato (1989): "Imperialist Nostalgia," Representations 26, 107-122 Soja, Edward W. (1996): Thirdspace: Journeys to Los Angeles and Other Real-and-Imagined Places. Cambridge, Mass./Oxford: Blackwell Stein Lousia Ellen; Busse, Kristina (eds.) (2012): Sherlock and Transmedia Fandom: Essays on the BBC Series. Jefferson, NC: McFarland Tribe, Steve (2014): Sherlock Chronicles. London: BBC Books Vanacker, Sabine; Wynne, Catherine (eds.) (2013): Sherlock Holmes and Conan Doyle: Multi-Media Afterlives. Basingstoke: Palgrave Macmillan Wiltse, Ed (1998): "'So Constant an Expectation': Sherlock Holmes and Seriality," Narrative 6.2, 15122 Young, Iris M. (1994): "Gender as Seriality: Thinking about Women as a Social Collective," Signs 19.3, 713-738 JANNEKE RAUSCHER (FRANKFURT/MAIN) Seriality and the Semiosphere: Seriality as Narrative Principle and the Dynamics of Serial Worldmaking in Contemporary Glaswegian Crime Fiction Seriality and crime fiction, it could be argued, have been closely connected ever since Arthur Conan Doyle invented Sherlock Holmes, thereby creating the probably bestknown fictional detective and, simultaneously, the modern form of the series. Holmes's adventures all follow the same pattern and are characterised by stand-alone episodes with unchanging central characters. However, the actual variety of serial strategies in literary crime fiction has, to date, rarely attracted scholarly scrutiny. This might, in part, be due to the long-held assumption that the classically Conan Doylean form of the series serves as the model for the whole genre of crime fiction, a conception stressed, for instance, by Martin Priestman's coinage "seriesicity" to describe the specific mode of seriality in crime fiction (Priestman 2000, 51). Yet other scholars show that crime fiction from the 1960s onwards has increasingly employed characteristics of the continuing, chronologically developing serial, such as multiple plot-lines with story and character arcs that span more than one episode (cf. Danielsson 2002, 141-174). These contradictory assessments might arise from the notion of 'series' and 'serials' as binary categories. Definitions of these serial forms usually revolve around questions of duration, chronology, and succession, and are based on dichotomous distinctions between closure versus openness and circular repetition versus linear progression (cf. e.g. Mielke 2006). However, a concept of seriality based on dichotomies and implicitly biased towards the temporal dimension might be insufficient for a nuanced analysis of the manifold serial options of crime fiction. In contrast to existing perspectives, this article considers the entire storyworld – understood as abstract and concrete multidimensional relational space (Löw 2001; cf. Hallet 2009) – as central for a deeper understanding of different coexisting strategies of seriality and diverse dynamics of serial worldmaking.1 Based on Jurij M. Lotman's concept of the semiosphere (Lotman 2005; 2010a; 2010b), seriality is conceived as a narrative principle with multiple practices, which, on the one hand, enables the analysis of their diverse relations with storyworlds and, on the other, allows the distinction between different dynamics of serial worldmaking from a comprehensive perspective. Before detailing this concept, a look at contemporary Glaswegian crime fiction underscores the limited utility of binary distinctions between 'series' and 'serials', since many contemporary series do not fit such abstract conceptual boundaries. For instance, in Caro Ramsay's novel Absolution (first published 2007),2 readers are introduced to the 1 2 The terms 'storyworld' and 'worldmaking' are inspired by David Herman's Story Logic (2002; see also below). Absolution was shortlisted in 2008 for the annual British Crime Writers' Association (CWA) "John Creasy – New Blood Dagger" award for the best crime novel published in the UK in English by a first-time author. 182 JANNEKE RAUSCHER world of Detective Chief Inspector Alan McAlpine and his team of the Strathclyde Police Force. Narrated by a heterodiegetic covert third-person narrator from the perspectives of multiple focalisers, the novel starts with a case from McAlpine's past as a young Police Constable (an acid attack on an anonymous pregnant woman he names 'Anna') and then switches to the actual plot set twenty-two years later in contemporary Glasgow. Past and present turn out to be closely connected, and the story is as much about the present case of a serial killer in the city as it is about the past case and the memories and events that haunt DCI McAlpine. In the end, he dies in a showdown while protecting Anna's now grown-up daughter from the serial killer. Thereby, McAlpine's first case transforms into his last. Despite this circular structure and a strong sense of closure, Absolution is the beginning of a progressing and open-ended series (currently at the seventh novel, Rat Run, published in 2016). The storyworld continues, and what first looked like the ultimate form of an ending – the protagonist's death – is transformed, in the second novel, into the beginning of the chronologically continuing serial narration. Furthermore, strategies of seriality also occur in stand-alone novels. Louise Welsh's The Cutting Room (first published 2002),3 for example, unfolds a storyworld set around the antique dealer Rilke, who doubles as an (unlikely) detective-by-chance while narrating his own story, retrospectively. He finds a bundle of mysterious and gruesome photographs apparently connected to a series of killings that happened a long time ago. The investigations into this mystery lead him nowhere – except to a series of unfulfilled missions, broken promises and more unsolved crimes. In the end, Rilke and his employer, Rose, travel to Paris, where the last possible lead turns out to be unverifiable. The narration then stops without a conclusion, leaving the protagonists with the words "[w]e're in Paris. Let's find somewhere swish and have a good drink" (Welsh 2003, 294). Story and plot are left open, solution and closure are denied. The narrative and dramatic construction of this storyworld implies that this was only a segment of an ongoing process – Rilke's life – of which the reader only knows this short, extraordinary episode, despite several hints at an untold past and links to a possible future. The novel evokes the structure of an ongoing serial where only one episode is known. The examples of Ramsay and Welsh indicate the diversity of ways in which contemporary crime writers engage with seriality. Both play with the expectations of readers used to literary crime fiction in the shape of series, while subverting conventional assumptions about seriality as well as common distinctions between 'series', 'serials', and stand-alone novels. As can be seen in discussions of so-called 'Quality TV' series (Thompson 1996; cf. e.g. Blanchet 2011), contemporary serial phenomena generally pose problems to binary categorisations: the 'quality' of such series, as Thompson, Blanchet, and numerous others argue, lies not least in the combination of traits of series and serials. But these dichotomous concepts often confine scholars to describing such intricate patterns of seriality blurrily as "hybrid forms" (cf. Allrath et al. 2005, 56; Weber / Junklewitz 2008; Smith 2011). Strict binary distinctions guided by questions of quantity of text and temporality (like continuity, duration, and succession) do not seem sufficient to differentiate elaborate serial strategies and an individual series's 3 Welsh's novel won the "John Creasy – New Blood Dagger" award in 2002. SERIALITY AND THE SEMIOSPHERE 183 profile, i.e. its characteristic elements and the specific mechanisms it employs to create its storyworld from episode to episode (or repeatedly), and how the individual episodes relate to each other to form the 'whole' of the serial storyworld. As already mentioned, a closer look at the entire storyworld and especially its spatial dimension could aid studies of complex serial narrative structures. The storyworld (Herman), or diegesis (Genette), encompasses everything that forms the 'world' or 'universe' of the narration: "The diegesis is […] not the story but the universe in which it takes place" (Genette 2010, 183).4 It includes every abstract and concrete element existing in that universe, as well as their relations to each other and the 'how' of their constitution. Especially the spatial dimension and spatiotemporal configurations, which include abstract semantic spaces, spatial structures, and relations between all elements, as well as concrete descriptions of places and their specific modes of perception and composition (Lotman 1993, 311-357; Herman 2002, 263-299), are of twofold importance for seriality. On the one hand, space is fundamental for the continuing attraction of contemporary series, which present a specific, inhabitable world to their readers, who want to return time and again. As Moritz Baßler puts it, "the path, or rather: the space of the diegesis is the goal" (2013, 41). Therefore, exploring the specific dynamics of worldmaking in a series is valuable for the analysis and distinction of individual serial profiles. On the other hand, space is also important for seriality as an aesthetic principle and artistic practice. Seriality, as Christine Blättler points out, can be created through spatial relations, like proximity and distance, in the presentation of elements. Their "simultaneity through arrangement" (2003, 505-506) suggests similarity and coherence even between otherwise disparate elements, and, therefore, their seriality (ibid.). For taking the multifaceted spatial dimension of storyworlds and seriality into account, Jurij M. Lotman's model of the semiosphere provides a fruitful basis. After discussing its basic characteristics and the reason why storyworlds can be conceived as semiospheres, I will show how this also helps to rethink seriality as narrative and aesthetic principle, the realisations of which can appear on different levels, and occur in series as well as in stand-alone novels. Finally, the exemplary analysis of Caro Ramsay's serial storyworld will demonstrate how the semiosphere helps to grasp the dynamics and individual profiles of serially constituted storyworlds. 1. Storyworlds as Semiospheres Developed as a model of cultural space and its transformation, Lotman defines the semiosphere as an abstract semiotic space that contains all signs, sign-systems, languages, and texts of a given culture (Lotman 2005, 208). It is "simultaneously the condition and the outcome of any act of semiosis and of cultural development" (Lotman 2010a, 138). Cultural space, then, is not a given and closed 'container' but a dynamic process with specific mechanisms for generating and developing cultural meaning. Lotman's theoretical and descriptive terminology does not operate in binary oppositions but in scales and nuances (cf. Frank 2009; Koschorke 2012, 29). In literary analysis, it enables the systematic connection of time and space, as well as form, structure, and content. 4 Unless otherwise noted, all translations are my own. 184 JANNEKE RAUSCHER The basic and most important structural characteristics of the semiosphere that help to rethink storyworlds and seriality are its internal heterogeneity (which, from the 'outside', is perceived as homogeneity in contrast to its environment) and its asymmetrical organisation into centre and periphery.5 The heterogeneity is due to the multiplicity of languages and sign-systems existing simultaneously within any abstract cultural space, each constituting its specific sub-sphere. Examples are law, politics, and fashion, but also the languages of genres, literature, or art. Each sphere has a dominant set of structures and rules at its centre, a specific semiotic bundle guiding and providing the basis for any act of meaning generation within this sphere. These central rules, codes, and norms define the 'legitimate' use of the respective language, i.e. they create the grammar or meta-structural self-description of the sphere in question. Every concrete meaning-generating act within a sphere adds specific instances to its central structures and rules, or creates variations of them, and is able to subvert, transform, or reproduce and confirm the sphere's central grammar. Non-central structures and usages of the language in question – elements that present a barely legitimate deviation from the centre's point of view – are situated at the sphere's periphery. However, these positions are not fixed: central structures and elements can lose dominance and become peripheral; vice versa, peripheral elements can become dominant and take a central position. Differentiating between that which belongs to a specific sphere and that which lies outside is a fundamental part of each sphere's central grammar: "At the beginning of each culture [and each sub-sphere; JR] stands the division of the world in an inner ('own') and external space (that of 'others')" (Lotman 2010a, 174). Through drawing this semiotic boundary, the centre separates the familiar and understandable from the foreign and unreadable, which is the "basic mechanism of semiotic individuation" (ibid.). Nonetheless, these boundaries are neither static nor insuperable; they are "a multiplicity of points, belonging simultaneously to the internal and external space" (Lotman 2005, 208). Each sphere's periphery is always a polylingual contact zone (Lotman 2010a, 182). Limiting and filtering the entrance of new elements, codes, and sign-systems from the outside (ibid.), boundaries and peripheries are vital for cultural development. They are the place where new meaning and information is generated through transformative and creative translations of outside facts into intelligible information. This mechanism forms the basis for the two dynamics of cultural development, which Lotman distinguishes: the continuous dynamic and the explosive dynamic. Continuous development is a successive progression within a sphere, brought forward by 'small' new elements, which enter from the outside but leave the receiving sphere's basic parameters intact (ibid., 170). Explosions, by contrast, require profound transformations of the so far central structures and rules. The moment of explosion is a "moment of collision of mutual foreign languages" (Lotman 2010b, 172), in which any definite prediction of further process is no longer possible, since it carries "a spectrum of equally probable possibilities of transition into the next state" (ibid. 158). The sphere's integration of the new language or element is a selective and transformative process during which the moment of explosion is endowed with meaning and function for all that comes thereafter. This selection of one out of many possible transitions and 5 For a more detailed discussion of the semiosphere, which also explores in depth its relation with Lotman's earlier and well-known model of space in artistic texts, see Rauscher 2015. SERIALITY AND THE SEMIOSPHERE 185 meanings is, retrospectively, turned into the 'natural' path of development and the starting point of the next phase of continuous development (ibid., 23-27). When spheres evolve dynamically, through contact and interchange, they are neither fixed nor closed, and individual elements can be part of multiple spheres and occupy multiple positions simultaneously. The interrelations between (semio-)spheres can be horizontal or hierarchical, i.e. they can lie on the same level and fulfil equivalent functions or can be sub-sets of other spheres (e.g. the crime sub-genres are equivalent to each other, but contained within the superordinate sphere of 'crime fiction', which is itself part of the yet higher-level sphere of 'popular genres', etc.). Furthermore, their relations depend on the degree of their mutual translatability. The boundaries and relations between (sub-)spheres transect and structure the whole of a semiosphere in multifarious ways and on all levels, thereby creating its individual internal organisation (Lotman 2010a, 184). I propose that storyworlds can be conceived as structurally analogous to this model. A storyworld presents a specific cultural space, which is based on and contains a heterogeneous conglomeration of interlocking, overlapping, and sometimes even contradicting (or otherwise mutually exclusive) sets of structures and rules, which operate on different levels. As in the semiosphere, the configuration and interplay of these spheres simultaneously present the condition and the outcome of any act of semiosis and development of a specific storyworld. On the level of content, for example, diverse sociocultural and professional spheres, such as the antiques trade, the (international) sex industry, and the spheres of Glasgow's criminal underworld and homosexual nightlife in The Cutting Room, can be part of the same storyworld. Each sphere is endowed with dominant and peripheral norms, values, worldviews, characters, and places, and their configuration and interplay shape a storyworld as well as the more abstract spheres of narrative structures, genre, and the medium of narration. The relations between these sociocultural and professional spheres structure the whole of a storyworld, and, together with the specific ways in which it is narrated and constituted, create its characteristics and the dynamics of its narration. Furthermore, storyworlds are asymmetrically organised. They have central and peripheral elements (like protagonists and secondary characters) and structuring principles (genre conventions, for example, can be dominant or peripheral for the narration of a storyworld, and can structure the whole or only a part of a series or novel), and these positions and relations can change during the process of narration (cf. ibid., 203). Finally, semiospheres and storyworlds share the propensity to organise the perception and meaning of abstract sociocultural structures spatially, i.e. in spatial terms and as spatial models (Lotman 1993, 311-339; 2010a, 174-203; cf. Rauscher 2015, 98). The language of space becomes the language of world order, based on a system of differentiations through which meaning is generated. A storyworld's topological and topographical elements are endowed with meaning through the specific semantics ascribed to them. Distinct sociocultural spheres, for example, are often connected with distinct places and spaces of a storyworld. Their storyworld-specific characteristics and interrelations are expressed in the semantics of their respective places and spaces, describing them as close or distant, higher or lower, lighter or darker, better or worse, and so on. The specific configuration of the storyworld's spatial dimension points towards its underlying order and the dominant semiotic systems (or sets of structures and rules) that guide and regulate how meaning in 186 JANNEKE RAUSCHER and of this storyworld is generated. Moreover, these semiotic systems can change over the course of narration, and might be only locally and temporally valid, for example only for specific, limited parts or aspects of the storyworld, or only for one episode of a series or one chapter in a novel. The dominant semiotic systems will usually be central to the storyworld and structure large parts of it, or might even be globally valid (i.e. for the whole narration and storyworld). Instead of modelling storyworlds as containers of fixed and stable meanings, the semiospheric approach conceptualises them as evolving and transforming in the dynamic process of narration. 2. The Sphere of Seriality: Seriality as Narrative Principle and Variety of Practices Conceiving storyworlds as structurally analogous to semiospheres helps illuminating seriality as abstract narrative and aesthetic principle, which, in of itself, is a specific semiotic system or language. This sphere of seriality cannot be reduced to simple binary 'either/or' extremes; it presents a continuum of possibilities and forms (cf. Allrath et al. 2005, 6). Lying outside of any specific storyworld and across different media and genres, seriality manifests in specific strategies and practices of narration, composition, and production. Every realisation also depends on which other spheres structure a given storyworld, and therefore resists a general and fixed definition. However, the central elements and structuring principles of seriality can be identified as repetition, variation, and relation – all of them presenting bundles of textual strategies and a whole range of narrative practices. Essential to any serial aesthetic, as Umberto Eco and many others argue, are diverse strategies, rules and effects of repetition: "'seriality' […is] another term for repetitive art" (Eco 1985, 166). Repetition encompasses a bundle of practices, reflected, for example, in Eco's typology of repetition to differentiate kinds of series (1985) and, more recently, in Christine Blättler's discussion of different kinds of seriality (2003). Moreover, the same practice of repetition can create a variety of effects, sometimes also simultaneously. In The Cutting Room, for example, there are epigraphs to most but not all of the 24 chapters of Rilke's narration.6 These epigraphs are, on the one hand, literary quotations through which Welsh integrates a broad range of classic and 'highbrow' texts into crime fiction, which is conventionally thought of as a 'lowbrow' genre (cf. Szuba 2014, 149, 154). On the other hand, they can be seen as a repeated textual component, and the peculiar distribution of these epigraphs creates a specific pattern. While the pattern 'which chapters have an epigraph and which do not' seems random at first, it actually refers to Rilke's statement to the police (which differs from the whole narration), as Rilke clarifies in the end: I told him everything, from the discovery of the photographs to the hold-up in the auction house. Of course, when I say everything, I don't mean the entire narrative. I stressed Trapp's involvement, excluded Les, John's under the counter trade, Derek's dubious entree into film making and the auction sting. (Welsh 2003, 277) All those chapters whose actions and characters are part of Rilke's confession have an epigraph, while those chapters containing aspects he wants to omit from the police generally have no epigraph. Rilke particularly wants to leave out all illegal activities of 6 The chapters with epigraphs are 1-6, 8, 11-13, 15, 17, 20, 22 (cf. Welsh 2003). SERIALITY AND THE SEMIOSPHERE 187 his friends Les (a drug dealer helping Rilke getting in contact with the sex industry), Derek (a young man whose "dubious entrée into film making" has been the filming of a rape), and John (another antiques dealer who also illegally trades porn). Rilke's attempt to exclude them from his statement creates the unruly 'rhythm' in the succession of marked and unmarked chapters and explains this pattern of epigraphs.7 However, there are three instances where the epigraphs subvert this, accompanying chapters in which Les features heavily (chapters 5, 8, and 12). Since Les's involvement in the story is especially closely connected to the scenes with Trapp (as a 'villain'), a clear cut between the two versions of the story – the one Rilke tells the police and the whole narrative as presented to the reader – actually cannot be accomplished through leaving out whole chapters. Within the storyworld, Police Inspector Anderson hints at this circumstance, with specific reference to Les's involvement: "I didn't see any mention of your old chum Les in your statement […] I thought he'd appear somewhere, though" (Welsh 2003, 278). The distribution of epigraphs creates a specific pattern, which reflects the presence of these two versions of the story and is used to mark the metastructural self-awareness of the storyworld, thereby altering and enhancing meaning through elements that are, strictly speaking, not part of the storyworld. Therefore, the function of this pattern of epigraphs can be seen as similar to the function of rhythm, which Lotman describes as maybe the most basic effect of repetition (Lotman 1993, 158-286): it presents a way to re-code meaning through an additional, secondary signsystem (cf. Lotman 2010a, 34-38). Figures of repetition are crucial, but they cannot be separated from the second integral aspect of seriality, which is variation. On the one hand, variation denotes all elements and structures introduced as new or different to established ones, therefore marking progression and transformation. On the other hand, variation has a profound relationship with repetition, as Gilles Deleuze has shown in his seminal philosophical work Difference and Repetition (2010). Even repetitions that are apparently exact on the micro-level of words, sentences, and symbols are always realised as non-identical, as différance, to use a term by Derrida (Derrida 1976; cf. Lotman 1993, 183-184; Blättler 2003, 512). This is demonstrated in the first chapter of Welsh's novel, where the heading "Never expect anything" is repeated three times by Rilke on the level of the storyworld (Welsh 2003, 1, 3). These repetitions transform the memory of a conversation into a leitmotif of Rilke's professional and private life. Each recurrence heightens readers' expectations of the revelations that might ensue, heightening the retrospective position of the narrator as he tells his own story. The Cutting Room clarifies that the interplay and relations between what is repeated and what varies (and how it does so) are important in identifying the profile and dynamics of evolving storyworlds. This draws attention to the third and final central structuring principle of seriality: relation (cf. Blättler 2003). It encompasses temporal and spatial relations of elements on all levels of the storyworld: from its characters, plots, places, and symbols, to the structural and positional relations between paragraphs, chapters, episodes, and the whole of the storyworld (creating specific rhythms of narration). The distinctive interplay between temporal relations (like succession, duration, and chronology) and spatial rela7 This can be visualised by writing X for each chapter with an epigraph, and Y for each chapter without an epigraph, which creates the following sequence: XXXXXX Y X YY XXX Y X Y X YY X Y X YY. 188 JANNEKE RAUSCHER tions (like distance, arrangement, and scale) forms the specific profile of a storyworld and can be used to identify different kinds of serial narrative strategies. Repetition, variation, and relation together present and shape the force-field of seriality, and its concrete manifestations can be analysed in detail with the help of these central categories and a focus on their respective interplay. While Louise Welsh's integration of seriality into a stand-alone novel is centred on varieties of repetition and contrasts between structure, form, and expectations (about crime fiction and its typical form), other authors use strategies of narration that typically can be found in progressing television serials. One instance is multiperspectivity (cf. Hartner 2012), which, through multiple narrators or focalisers narrating or focalising the same events from different yet simultaneous points of view, can multiply and serialise (i.e. repeat and vary in specific relations) one and the same storyworld. Gordon Brown's stand-alone novel Falling (2009) may serve as an extreme example of this principle. Six different first-person narrators alternately present the space and action of the same story from their respective I-here-now perspective and position. This multiplies the same story into six different narrations, all of them in the present tense. Moreover, it creates a specific kind of seriality through arrangement, exemplarily illustrated at the beginning of the novel: the moment when a couple of Mafiosi "gorillas" (ibid., 8), two of the narrators, are beating up Charlie (another narrator) and holding him over the edge of a high-rise building in Glasgow's inner city, a brief moment (in the time of story and plot as well as a minimal point in the space of the storyworld) is split up into a kaleidoscope of simultaneous, repeated yet different frames of this event. Told and re-told from different perspectives, it becomes the storyworld's centre for the novel's first sixty pages. Composed as a series of perspectives, thoughts, and observations on action and place, each narrator repeats known and adds new information, thereby successively revealing the story and the whole of the storyworld. Brown and Welsh both illustrate that seriality as a narrative principle cannot be limited to the specific forms we conventionally call 'series' or 'serials'. Turning to Caro Ramsay's work, I shall now focus on analysing the specific individual profile and dynamics of serially narrated storyworlds. 3. Serial Profiles: The Dynamics of Caro Ramsay's Serial Storyworld Caro Ramsay starts her crime fiction series with the death of DCI Alan McAlpine, the hero in the first novel. While this presents an unusual strategy in crime fiction series, whose attraction is said to rest primarily on unchanging recurring central characters (again, at least since Sherlock Holmes), Absolution nonetheless instigates a series and a chronologically progressing serial storyworld.8 Furthermore, and despite its exceptionality, the first novel lays out the basic narrative, dramatic, temporal, and spatial patterns for the following episodes (an overview of their basic elements in the first four novels is given in table 1). 8 The seven episodes published so far are: Absolution (2008 [2007]), Singing to the Dead (2009), Dark water (2010), The Blood of Crows (2012), The Night Hunter (2014), The Tears of Angels (2015), and Rat Run (2016). The terms episode and novel are used interchangeably to refer to the individual novels in this series. SERIALITY AND THE SEMIOSPHERE 189 Novel One Novel Two Novel Three Novel Four Timeframe: Story Time ca. four weeks in 1984/30.09.7.10.2006 19.12.-25.12.2006 2.2.-28.2.2010 27.6.-6.7.2010 Interwoven Past and Present Crimes, Sub-Plots 1984: Acid attack on Anna and stolen diamonds ca. 2003: Death of Malkie Steele 2006: Serial killer "The Crucifixion Killer" 1970s-1980s: Cases of sexual abuse and violence surrounding a rock star 2006: 1) Abduction of two small boys 2) Cyanide poisoned headache-tablets (several victims) 1999: First strike of serial rapist (series continues until 2010) 2010: Murder of Itsy Simm 1993: Killing of pregnant woman 1996: Small boy has vanished (never found) 2010: 1) Russian Mafia in Glasgow (drugs, child porn, corrupt police) 2) Problems at elite "Glen Fruin Academy" Personal Connection DCI McAlpine: Haunted by memory of Anna; dies by serial killer while protecting her daughter; lost brother in relation to Anna's case Serial killer knew and was 'inspired' by 'Anna'; attacks her daughter to 'free' McAlpine DC Viktor Mulholland's girlfriend: was victim of rock star; abducted boys; dies accidentally by poisoned tablets Family member of DS Costello is serial rapist, family trauma as motif Costello nearly gets killed in showdown, her unknown father rescues her and dies Case of 1993 was Costello's first fatality, victim was member of the Mafia and her family was involved in case of 1996 and in both of 2010 DCI Anderson and DS Costello are in several lifethreatening situations Significant Place(s) Partickhill Station and cottage/shore between Ayr/ Culzean Castle: Home of Anna's daughter; place of Alan and Robert McAlpine's deaths "The Red Triangle": Maze of backstreets between Byres Road and Great Western Road (West End, Glasgow) central to all crimes Strathearn House: Murder victim lived here; Costello's father lived here incognito; place of showdown with serial rapist Area between Loch Lomond and Loch Long: Location of "Glen Fruin Academy"; daughter of victim of 1993 lives here; hidden croft of Mafia "puppeteer"; skeleton of vanished boy (1996) found here Table 1: Narrative, dramatic, temporal, and spatial patterns in Caro Ramsay's series While the initial narrative structure with multiple focalisers and a heterodiegetic covert third-person narrator is repeated in the subsequent novels, some elements of variation can be identified. After McAlpine's death, the narration is centred on his former team: 190 JANNEKE RAUSCHER DI Colin Anderson, DS Winifred Prudence Costello, and DC Viktor Mulholland. The strong focus on the team is further highlighted through the presentation of the main focalisers' different perspectives as horizontal to each other, i.e. without systematically privileging one perspective over others. Additionally, each novel features a range of recurring and one-off secondary characters as focalisers. Recurring characters belong either to the professional cosmos of the police (like psychological profiler Mick Batten and pathologist Jack O'Hare), or to the private life-world of the central characters (like Colin Anderson's wife, or the widow Helena McAlpine). Nonrecurring secondary characters are related to the major case(s) of each novel as victims, criminals, or suspects. Their perspectives, thoughts, and feelings mainly serve to enhance suspense, and recur at significant textual positions. For instance, all novels start with a paragraph or chapter where a victim acts as focaliser, giving the reader a sense of witnessing the crime him-/herself without revealing the criminal. Novel three then presents a variation of this strategy, with several short passages giving the thoughts of a mysterious first person narrator's voice speaking in the present tense, which reveals that Costello is being inadvertently observed (e.g. Ramsay 2010, 16-18, 63-65). The rest of the narration is told from the usual third-person perspective in the past tense. Introducing a second temporal dimension of narration into the storyworld, this third-person narrator's voice and perspective is placed in opposition to all others, thereby framing it as highly suspicious and creating effects of density of actions, concurrence of events, and suspense. In its function as red herring, it lays the foundation for the final plot-twists. The epilogue, a debriefing for the team and readers alike, discloses that the mysterious person who observes Costello means to protect her instead of doing her harm (ibid., 460). The coexistence of different temporal dimensions on the level of narration creates a local variation of the series's general narrative pattern. Overall, the narrative structure also reveals the dominant genre-structures of this storyworld, which belong to the strongly team-focused and gritty police procedural. As the ensuing discussion of the dramatic, temporal, and spatial patterns will show, further genre-structures are mixed with the police procedural in this specific storyworld. Another central aspect is the entwined and recurring dramatic and temporal structures. They create a dense narrative web of diverse parallel and interwoven strands of narration, action, and several temporal layers within each novel, and generate coherence between the individual novels. In contrast to Brown's Falling, and similar to 'Quality TV' serials, Ramsay's multiperspectival storyworld integrates multiple parallel and contiguous (private) story lines and sub-plots. These are related to the several past and present crimes central to each episode, and connect different layers of the past with a general orientation towards linear progression in the storyworld's present. Frequent switching between different strands of action creates a fast-paced and action-oriented narrative similar to the thriller, which presents the second central set of genre-conventions. The narrative pace is further accelerated by the tight-knit and explicitly given timeframe of each episode's central story-line (see table 1). During and after each novel's climax – a dramatic showdown between the police and a criminal, in which the life of one or more team-members or recurring secondary characters is at stake and thus echoes the hero's death in novel one – the (past and present) crimes are revealed to be related to each other and to at least one of the central characters. These interconnections add melodramatic elements to the storyworld's mix of genres and recurring dramatic structure. Furthermore, connections between the temporal spheres of the story- SERIALITY AND THE SEMIOSPHERE 191 world's past and present are presented as causal relationships in several dimensions, which can be seen as a central element of its general underlying order. The serial killer in novel one, for example, tells McAlpine during their fatal showdown that the decision to kill 'dishonourable' women was influenced by McAlpine himself and the acid attack twenty years ago (cf. Ramsay 2008, 361-363). While this at first seems to reinforce the uniqueness of McAlpine's situation and the plot's circularity and closure through implicating fate, it eventually becomes a general principle, varied in each episode. Episode two puts Viktor Mullholland's new girlfriend at the centre, and her status as victim of the past crime is her motif for her own criminal offence in the narrative present (one of the two parallel crimes investigated). Furthermore, she accidentally becomes a victim in the second present crime case, which adds circumstantial (even incidental) connections to the pattern of causal relations between past and present. The ensuing episodes again strongly focus on the legacy of past events for the current state of affairs. For instance, they link the so far unknown family history of Costello with a serial rapist who has been on the loose for a decade and a current murder investigation (novel three). These connections between several layers and aspects of the past and the present intertwine all different narrative strands of one episode, and bring some of its diverse sub-plots to a close. Simultaneously, questions about the storyworld's future arise during and after showdowns, creating new character and story arcs between episodes, while the integration of still untold aspects also extends the storyworld backwards. One aspect connecting the storyworld's past and present and driving its continuous development is its 'memory' (cf. Blanchet 2011, 56-58). Narrated events become a fact of the storyworld's past, they have consequences for ensuing episodes and are an important part of character development (ibid., 56). Thus, memory is vital for the continuation of character and story arcs over more than one episode, and shapes the paths the storyworld can take in the future (ibid., 57). The individual novels of Ramsay's series build on each other chronologically through diverse private and professional character and story arcs, spanning more than one episode: besides the memories and consequences of past narrated actions and events, more conventional private story lines (like love affairs, marriage problems, and the aging of the characters) and continuous developments in the professional sphere (e.g. the re-structuring of the police, reflecting the factual re-structuring of Police Scotland in 2011-2013, spans novel two to six) create an on-going narrative, with every episode adding complexity to the storyworld and new facts to its history. This stands in stark contrast to the modern 'series'mode of detective fiction as mentioned in the beginning – despite the main-plot's closure provided at each episode's end. Moreover, the successively revealed aspects of the protagonists' personal history motivate their present actions and connect the plotlines in each novel. Similarly to Sabine Sielke's concept of "Remembering Forward" (Sielke 2012, 390), the sphere of the past serves to explain and make meaning of the sphere of the present. Their boundary is permeable, but selective: the reader only learns about those aspects of a protagonist's history that are important for the current state of affairs. Furthermore, the storyworld explicitly continues between novels, with different lengths of time passing between them within the storyworld. What happens in these 'untold' periods also shapes the storyworld and is imparted to the readers in retrospect through characters reflecting on aspects of the past, resembling the active construction and re-contextualisation Sielke describes as central to every act of remembering 192 JANNEKE RAUSCHER (Sielke 2012, 391). For example, Mullholland's absence from the team in novel three is introduced and explained through DCI Quinn (who replaced McAlpine): "Of course, nobody was surprised that DC Vik Mullholland had passed his sergeant's exams with ease and immediately been transferred from Glasgow A Division to K Division in Renfrewshire […]. Quinn was glad he had not been under her command for the last two years" (Ramsay 2010, 12). Rivalries between these divisions occur throughout the novel, and Mullholland's transfer has further consequences for the plot. Unlike the recap of developments that took place in the reader's absence, important past events that have been part of the previous narration are referred to and spoken about by the characters, but never re-told completely. Readers, thus, have no chance to gain full knowledge of these past events retrospectively. The nearly fatal showdown in novel three, for instance, leaves Costello with a scar and other injuries to the face. While the slow healing and decreasing visibility of her scars are often mentioned in the following novels, it is never fully recapitulated how it happened – not even when Costello explicitly reflects the events in the beginning of the fourth episode: "She began to prod at the side of her face, searching for the little incongruity, the little island of mesh that lay right under the skin. One day, she thought, she would search and it would not be there. Then none of it would have happened and everybody could go back the way they were" (Ramsay 2012, 21). Such allusions never fully reveal the exact nature of past events. Yet, instead of merely providing pleasure for the connoisseur, they are marked as being very important for the storyworld's status quo and the characters' development. This adds layer after layer to the foundation of the ongoing storyworld and weaves a tight connection between individual episodes, which cannot be read in a nonchronological order without losing significant information. This complex dynamic of successive expansion of the storyworld into the past and present, the recurring pattern of narration, and the specific interweaving of characteristics of the 'serial' and the 'series' mode, crystallise in the spatial dimension. According to the focus on the team and the police as an institution, (fictional) Partickhill Station is the storyworld's spatial and narrative centre, and large parts of most novels are set there, as the team discusses evidence, conducts interviews, etc.9 Other recurring spaces and locations are connected to the team members' and recurring secondary characters' private lives. Besides, each episode depicts different factual and fictional locations in Glasgow and the rural west of Scotland related to the investigations. Novel one is set in different locations in the city (e.g. the West End apartment of the acid attack victim, the Royal Infirmary and the Necropolis, the Phoenix refuge centre, etc.) and at the shore near Ayr; novel two focuses on the maze of backstreets in Glasgow's West End (where Partickhill Station is located); novel three includes (fictional) "Strathearn House" and the Barochan Moss; novel four is partly set in an apartment in Glasgow's East End and at the (fictional) elite "Glen Fruin Academy", located between Loch Lomond and Loch Long. This spatial diversity integrates a range of different sociocultural spheres and varying places of crime and investigation, and their accompanying spatial semantics resist creating any generally valid or fixed spatialisation of sociocultural attributes: murder and other crimes happen in the city's high and low places as well as at rural tourist destinations; criminals and victims come from upper and lower 9 Novel four presents a modification of this pattern since the team of Partickhill Station has to work in makeshift headquarters due to the renovation of their station. SERIALITY AND THE SEMIOSPHERE 193 classes; and even cold-blooded gang members can show affection and care for others and urban society. Each episode continues to unfold the storyworld's spatial dimension, adding new locations and sociocultural spheres to the series's universe, therefore also expanding the semiosphere spatially. Furthermore, the different threads of this dense narrative web always come together and culminate at the significant place(s) of each episode (see table 1), thereby spatially connecting all elements. This is usually also the location of the showdown, where all past and present cases and the private connection(s) to them meet. This spatial pattern of repetition and variation is the spatialisation of the dramatic and plot-structures of each episode, and central to the specific profile of Ramsay's series as a whole. Night Hunter (2014), the fifth novel, suddenly disrupts these patterns. Without any kind of transition or explanation, readers are confronted with a completely changed narrative situation and point of view. Elvie, a missing woman's sister, acts as an autodiegetic narrator in the present tense. Moreover, her narration and perspective are peculiar: she is autistic and has the rare medical condition of having absorbed her male twin brother as a foetus (i.e. foetus in foetu), which results in her having concurrently male and female DNA (Ramsay 2014, 237f.). The male cells in her body start to produce hormones, causing severe "physical changes" (ibid., 12), giving her a "strange face" hairy like "a monkey" (ibid., 33). Furthermore, Elvie's autism results in a complete lack of empathy and problems with deciphering emotions and facial expressions, creating a narrative in which only observable 'facts' are presented. As Elvie states several times, "I'm not good at these shades of grey questions; I only do black and white" (ibid., 11). She is psychologically and physiognomically marked as an outsider to her family, society, and the storyworld, which is spatially reflected through her having several places to live but no real home. However, Costello (ibid., 10) and later Anderson (ibid., 60) come into the story as investigating a series of missing women, and it becomes clear that the novel presents a new perspective on an otherwise well-known storyworld. Searching for her sister, Elvie receives help from ex-DCI Hopkirk, who now works as a private detective. Himself peripheral to the police's world, he is thus able to act as 'translator' between Elvie and Costello. Also, Elvie is capable of transgressing otherwise impassable boundaries, spatially exemplified through her entering and navigating through the secret underground tunnel where the serial killer tortures his victims, its entrance being protected by a complex system of water doors functioning like a water clock (ibid., 203-230). In the end, it is exactly Elvie's unusual condition and her position at the periphery that enable her to solve the different crimes in question. Overall, this episode creates more than just a variation: it installs a new language at the core of the storyworld's narration, a new mind-set and worldview. Despite being an 'anomaly' as far as the series's central structures and rules are concerned, some aspects of the patterns recur: the integration of several related crimes in the past and present and their connection with and through Elvie, the pattern of significant places where all these threads meet (Eaglesham and the serial killer's croft in an area between Loch Lomond and Ardno), and a story time encompassing only several weeks. Elvie provides new and exclusive descriptions of the storyworld's core from an outsider's position, thereby shifting the usual centre to the periphery and installing a character who would usually be located at the periphery (as the victim's sister) at the core. This exchange of positions is revised again in the sixth novel (Tears of Angels), which returns to the narrative patterns of the series's first four episodes. However, Elvie 194 JANNEKE RAUSCHER now is part of the central structures as one more node in the dense network of multiple focalisers, sub-plots, and character arcs. Working as a private detective herself and assisting the police in the next case, she has become one of the storyworld's regular features. Her transition from periphery to centre is reinforced through the improvement of her medical condition, with her losing at least the stigmatising facial features. The specific profile and dynamic of Ramsay's series is created through a complex serial pattern of successive expansion through variation in repetition, mixing elements of the 'serial' and the 'series' mode as well as different (sub-)genres. Each part expands the whole storyworld (and our knowledge of it) through integrating new elements in one or more dimensions, while maintaining the central narrative, dramatic, temporal and spatial structures (at least in novels one to four), as well as its linear progressive trajectory on the level of the whole series. Previous events have consequences for all following episodes, they become part of the memory of the characters, and, in the sense of "remembering forward", are transferred from past to present to explain the current state of affairs. However, especially the breaks with major structuring elements in novels one and five are crucial to understand the specific profile of this storyworld. These episodes present sudden and significant shifts in one or more dimensions of the on-going narration. The specific dynamic of serial narration is created here through transforming ruptures into a structural element of the storyworld. While novels two to four follow the continuous dynamic of cultural development as described by Lotman,10 the sudden and major changes in episodes one and five alter the storyworld's fundament. These ruptures' significance and function for the further development are, in Lotman's terms, those of an explosion (see section 1). Ramsay's first novel creates an explosive moment in relation to conventional patterns of crime fiction series. Her fifth one does so in relation to the patterns and conventions of the storyworld the previous novels established. The Night Hunter introduces a new sign-system into this semiosphere by focussing on otherwise absolutely peripheral characters, and a new, peculiar narrative situation in which core and periphery switch positions. Both episodes make it unpredictable how (or, in the case of novel one, if ) the storyworld will continue after the respective 'shell-shock' to its central structures. However, the ensuing episodes then start a new phase of successive and relatively stable development on the basis of these transformations. The explosive moment is 'tamed' through turning one of its inherent manifold possibilities and uncertainties into the apparently 'natural' starting point of a new path of development for everything which comes thereafter (Lotman 2010b, 82-83). Just like the hero's death is turned into the series's foundational event, Elvie's outsider perspective is integrated into the centre of the series, and becomes a recurring part of the next phase of successive development of the storyworld. Both events alter the central structure of Ramsay's storyworld. These ruptures, then, are not so much disrupting the continuous narration, as they are a structural element enabling its dynamic development and continuation. Although only some examples of the vast field of contemporary crime fiction have been discussed here, they offer a glimpse of the genre's manifold serial options, which are simultaneously present. Seriality, it has been argued, should neither be limited to serial narrations, as the examples of Welsh and Brown have shown, nor to specific 10 See also Eco's notion of minor variations in an unchanging general scheme (1985, 167-170). SERIALITY AND THE SEMIOSPHERE 195 forms or modes set beforehand. Instead of ascribing the whole of the versatile genre of literary crime fiction to the 'serial' or 'series' pole of the continuum of serial strategies, it is more fruitful to think of seriality as a narrative principle which exists independently from any singular realisation or medium. The identification of the central structuring elements of seriality (as repetition, variation, and relation) opens up the possibility of describing and analysing different phenomena of seriality in greater detail. Jurij Lotman's concept of the semiosphere provides a basis for conceiving the interplay between seriality and storyworlds, and supports the development of new categories and instruments enabling the distinction of diverse intertwined levels and patterns of serial narration. Moreover, grasping storyworlds as semiospheres is useful in unravelling the dynamics of serial worldmaking, which, as Ramsay's series shows, go beyond a simple 'more of the same' versus 'to be continued'. References Primary Sources Brown, Gordon (2009): Falling. Edinburgh: Fledgling Ramsay, Caro (2008 [2007]): Absolution. London: Penguin ----- (2009): Singing to the Dead. London: Penguin ----- (2010): Dark Water. London: Penguin ----- (2012): The Blood of Crows. London: Penguin ----- (2014): The Night Hunter. Sutton: Severn House ----- (2015): The Tears of Angels. Sutton: Severn House Welsh, Louise (2003 [2002]): The Cutting Room. Edinburgh: Canongate Secondary Sources Allrath, Gaby et al. 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New York: Continuum Weber, Tanja; Junklewitz, Christian (2008): "Das Gesetz der Serie – Ansätze zur Definition und Analyse," MEDIENwissenschaft 1, 13-31 SUSANNE KÖLLER (KONSTANZ) 1 "Just Little Bits of History Repeating" – The Historical Event, Seriality, and Accumulation in Mad Men Throughout its run on the US-American basic cable channel AMC, Mad Men became and remained the subject of much scholarly attention, attaining a key position in the recently established canon of 'Quality TV' (Thompson 1997) through "retroactively reclaim[ing] a time with a representation that would have been impossible in those days before HBO, FX and AMC" (Edgerton 2001, xviii). Publications have been plentiful, and volumes such as Mad Men – Dream Come True TV compiled by Gary Edgerton and Mad Men, Mad World: Sex, Politics, Style, and the 1960s by Lauren Goodlad et al. have largely focused on the constitutive early seasons with cross-disciplinary focal points ranging from production aesthetics and marketing, to feminist critiques and discourse on post-racial attitudes, to allegorical readings of Mad Men as the 'American Nightmare' and so forth. In my work on Mad Men2 I will not be adding to the extensive literature on its historical accuracy or its self-conscious employment of nostalgia, which initially led me to enquire into this series and its historical fictionality. Rather, I will concentrate on one specific aspect of the past and strategies of its "emplotment" (White 1973): historical events. Although this focus has fallen out of academic favour for several decades now, it is decidedly not out of favour with TV production, reception, and popular historical representation in general. The central question of this article is concerned with how and to what effect historical events are emplotted in this long-form serial narrative, a narrative I qualify as 'complex' following Jason Mittell's now ubiquitous theoretical framework. Consequently, the paper's main focus is the extent to which historical events are a narrative and – a more novel notion – a specific formal strategy in Mad Men. By drawing on the work of Jerome De Groot, Robert Rosenstone, and others, I am putting forth the thesis that long-form dramatic serial narratives on TV have been offering a new approach to history and historiography by conflating various properties of seriality and narrative complexity. What do we have in mind when talking about historical events? A common dictionary definition offers both the interpretation of a "noteworthy happening" as well as the rather universal "something that happens", "of, relating to, or having the character of history" (Merriam-Webster, n. pag.), thus pointing exactly to the division between what is considered historic or merely historical and consequently to central questions of historiography/-photy and historical fiction, such as authorship, canonisation, and prerogative of interpretation. 1 2 A line taken from Propellerheads features Shirley Bassey's "History Repeating", released on History Repeating, 1997. The paper at hand represents an initial sketch done in the context of my PhD project on the fictionalisation of historical events in contemporary, complex television dramas. 198 SUSANNE KÖLLER Since the publication of his groundbreaking work on the intertwined nature of historiography and storytelling, Metahistory: The Historical Imagination in NineteenthCentury Europe (1973), Hayden White has been the central scholar on what he calls the 'emplotment' of history and, specifically, of historical events and figures into narratives. He blurs the line between historiographic texts/representation and historical fiction, between the very disciplines of history and literature in considering what the term 'historical reality' actually denotes: The real would consist of everything that can be truthfully said about its actuality plus everything that can be truthfully said about what it could possibly be. Something like this may have been what Aristotle had in mind when, instead of opposing history to poetry, he suggested their complementarity, joining both of them to philosophy in the human effort to represent, imagine and think the world in its totality, both actual and possible, both real and imagined, both known and only experienced. (White 2005, 147) In questioning the legitimacy of a scientific practice of 'doing history', rejecting the very possibility of representing the past accurately and locating the real beyond the confines of modern historiography, White picked up on and renewed an older historiographical tradition. He did this as part of the larger epistemological struggles of the time; among them, an increasing skepticism towards historical objectivity and fact met with accusations of relativism – arguments we encounter regularly, overtly or not, when talking about historical fiction on the screen today. Synthesising from White and the accompanying academic discourse, I contend that historical events are difficult to define in their temporal and spatial circumference and, thus, wide open to interpretation. Contrary to a historiography which asserts the conrete spatiality of history, I argue that the ontological boundaries of these events are fluid, often not demarcated against one another, and may be interlaced or even merge into each other. Illustrating this within Mad Men's historical context, we may view the Tet Offensive as an event, as well as representing the whole Vietnam War – an example of events merging into one another without clear demarcation. Taking the Vietnam War and the American War as another example, we can see how onotological boundaries become fluid and ambiguous as events appear to both intersect and vary significantly at the same time, due to different significations and connotations. Looking at the aforementioned items within the category of 'historical event' and comparing them to '1968' as another, a further dimension is apparent: the lack of concrete content. '1968' as historical event is iconographic and thus highly infused with meaning – meaning which, however, remains largely undefined and subjective. All of these events' temporality, spatiality, and meaning are ambiguous and largely dependent on the mode of their representation. Accordingly, these events must also be considered serial, potentially circular, and nonfinite, as they are repeated over and over in their representations as well as in individual and collective memory. As such, they resist and consequently disturb linear and teleological readings of the past. Just like (and as a category of) historical facts, they cannot be considered natural or essential but are inherently constructed through historiography/historiophoty and memory. Moreover, they can be manipulated or annulled entirely through political power, and their representation, in whatever form, is always a site of contention between pastist concerns with objective fact and accuracy and presentist interests in employing the past to illuminate the present. THE HISTORICAL EVENT, SERIALITY, AND ACCUMULATION IN MAD MEN 199 Before offering an alternative third vantage point of reading Mad Men as a text which employs historical events as covert, reflexive operational aesthetic (cf. Mittell 2006; 2015) and epistemological challenge, I will first contextualise my work by giving a short overview on the practices of narrativisation of historical events in contemporary television drama. 1. A Short Overview of the Emplotment of Historical Events in Contemporary Television Drama Historical fiction has been a constant presence in scripted television narrative for a long time. Yet, with the advent of the post-network era since the 1990s, its signifying features of alternative means of production, distribution, and consumption/reception due to industrial and technological advancements have changed storytelling on TV as a whole. As shown by various scholars of 'Quality' and 'Complex TV', respectively,3 this has resulted in widespread experimentation on the levels of both content and form. Dunleavy offers the following short definition of said innovation in 2009, largely mirroring Mittell's initial observations (2006): Innovation in contemporary 'high-end' series and serials [...] has centred on the use of five strategies which, although not new to 'high-end' TV drama, have been more consistently deployed in American examples since 2006. These are: • Inventive 'generic mixing' in concept design; • The profiling of 'authorial' input; • Increasing 'narrative complexity'; • The use of serial narration to foster a 'must-see' allure; and • The pursuit of a visual quality that has further reduced aesthetic distinctions between television and cinema.4 So what has changed for history in drama on television? While around the year 2000 historical fiction appeared to be part of a larger genre ennui, historical drama series have been thriving more than ever for the past decade, spanning vastly different periods, subjects, (re-)presentational styles, and perhaps most interestingly: genres. From the soap opera dynamics of Downton Abbey (2010-2015) to the Mob aesthetics of Peaky Blinders (2013-) and the 'genrelessness' of Mad Men, the spectrum is broad and eclectic. I am putting forth the argument that an increasing number of historical fictions on television employ narrative complexity in conjunction with a tentative approach to what Rosenstone – in relation to film and employing a term coined by White – calls a postmodern historiophoty: [Postmodern historical films] (1) Tell the past self-reflexively, in terms of how it has meaning for the filmmaker historian. (2) Recount it from a multiplicity of viewpoints. (3) Eschew traditional narrative, with a beginning, middle, and end – or, following Jean-Luc Godard, insist these three elements need not necessarily be in that order. (4) Forsake normal story development, or tell stories but refuse to take the telling seriously. (5) Approach the past with humor, parody, absurdist, surrealist, dadaesque, and other irreverent attitudes. (6) Intermix contradictory elements: past and present, drama and documentary, and indulge in creative anachronism. (7) Accept, even glory in, their own selectivity, partialism, partisanship, and rhetorical character. (8) Refuse 3 4 See, for example, Jason Mittell (2015), Robert Thompson (1997; 2007), and Birgit Däwes et al. (2015), among others. For a discussion of the limitations of this definition, see Jahn-Sudmann / Starre (2013). 200 SUSANNE KÖLLER to focus or sum up the meaning of past events, but rather make sense of them in a partial and open-ended, rather than totalized, manner. (9) Alter and invent incident and character. (10) Utilize fragmentary and/or poetic knowledge. (11) Never forget that the present is the site of all past representation and knowing. (Rosenstone 1996, 206) Moreover, this innovation and experimentation on the level of form and content has also proven to be popular; sometimes more popular than more formulaic, less daring texts.5 Considering the scope of this article, the following list will offer just a brief glimpse at how some of these series emplot historical events and what function they serve in their overarching narratives: 1) One of the most popular modes of narrativising historical events on television right now is what is usually referred to as the 'do-over' scenario: the attempt to alter history in fantasy, science-fiction, and time-travel genres. Recent examples of this trend on television are the mini-series 11.22.63, a Stephen King adaptation whose protagonist attempts to prevent (once again) the assassination of JFK, and the ongoing, serially narrated romantic epic Outlander (2014-), also an adaptation of a popular series of novels, whose protagonists' objective – to keep the Battle of Culloden and subsequent erasure of highland culture from happening – spans its entire first two seasons. These types of narratives anticipate an already known past event anew, rendering it negotiable through human intervention. Accordingly, the events referenced and re-imagined here are dominantly historic rather than merely historical; they form part of a canon of events deemed significant by Western historiography as well as popular memory. 2) Similarly, but without the accompanying generic elements, Manhattan (2014-2015) sets its plot entirely around the literal production of the event itself: the detonation of the first atomic bomb. Its plot repeatedly engages in clueing the audience, not to advance a narrative enigma, but to create a complex suspense by inviting viewers to succumb to hindsight fallacy. 3) HBO's Show Me a Hero (2015-) is ostensibly the mini-series equivalent of a classic biopic on screen, focussing on a significant period in the life of its protagonist, Mayor Nick Wasicsko. It deviates from more formulaic texts in its conflation of two historical events: the political struggle to desegregate public housing in 1980s Yonkers, NY, and the suicide of Wasicsko shortly after. Show Me a Hero goes beyond the narrativising processes of historical figures becoming characters and of historical events becoming narrative events: it also disrupts a variety of genre tropes and ultimately questions established taxonomies of what constitutes these aforementioned concepts. It depicts a variety of points of view and, most importantly for my interests, actively declines to answer the questions it posits to viewers throughout its narrative. In the vein of postmodern historiophoty, it "[r]efuse[s] to focus or sum up the meaning of past events, but rather make[s] sense of them in a partial and open-ended, rather than totalized, manner" (Rosenstone 1996, 206). 4) On its surface, the BBC's Peaky Blinders, meanwhile, is a stylised re-imagination of the inherently American gangster/mafia genre in an early twentieth-century Birmingham setting. However, its narrative's constitutive elements are violent off-screen his5 I refer to television series as texts throughout this article, in accordance with the cultural theory/ semiotics definition. THE HISTORICAL EVENT, SERIALITY, AND ACCUMULATION IN MAD MEN 201 torical events – from World War One to the Irish Civil War and the Russian Revolution – which frame the traumatised characters' brutality and ruthlessness on screen. Among its many transgressive (cf. Däwes, 2015) features is the conflation of form and content to represent the seriality and circularity, and thus the non-finiteness, of historical events in trauma. 5) Vinyl (2016-), the epitome of 'Quality TV' with its artistic pedigree and enormous production value, attempted a self-description of 'event' in 2016 and failed. The series presented the 1970s rock music milieu as its central historical event and did not find audience (or critical) approval, failing to engage with its task of writing/screening history beyond the tired notion of nostalgic and hypermasculine 'coolness'. 6) Finally, in Downton Abbey, arguably the most popular period drama of the past decade, the melodramatic simplicity and conservative reading of British history as heritage are reflected in its emplotment of historical events: they drive the story and characters directly, from the sinking of the Titanic in its first episode onwards, but in so doing, rarely serve as anything but catalysers of the plot. This presents a stark contrast to Mad Men, as I will outline in the following. 2. Seriality and Narrative Accumulation of Events in Mad Men Mad Men can be seen as the vanguard of all these historical fictions on TV today. When the series debuted in 2007, as the first original programming of a decidedly nonprestigious basic cable channel with no well-known actors, no easily communicable plot or even genre beyond '1960s period drama', its ongoing imprint on popular culture was not anticipated. Condensing the overall response to the series, Edgerton opens the first major collection of academic treatments of Mad Men with the assertion that "[e]very few years a new television programme comes along to capture and express the zeitgeist. Mad Men is now that show" (2011, xxi) and locates that quality and appeal in its presentist potential. The show not only invites viewers to essentially watch and judge their own parents and grandparents (here "hardly representatives of a 'greatest' or silent and carefree generation") but also to see them as "merely an earlier, confused and conflicted version of us, trying to make the best of a future that is unfolding before them at breakneck speed" (ibid., xxvii), thus directly contributing to [...] a world in which we have a vision of the past, in which we see the stories, live them, attach our emotions to the people and causes long gone. Maybe in such a world the factual details are less important than the emotion of immediacy, identification with our forebears – all the powerful elements, the kinesthetic feeling (knowledge?) created by colour, movement, and sound which are not part of the world we historians create on the page. (Rosenstone 2015, 185-86) The series also arrived at a time that was felt to be and described as particularly 'historic' itself in the United States; most prominently in light of the Obama presidential campaign, an effective mix of modern, progressive, and retro-reflexive attributes, ultimately resulting in the election of the first black US President. Mad Men's creator Matthew Weiner eagerly elaborated on every aspect of the series during its time on air – from performances to character development and, most interestingly, historical accuracy and mirroring – while becoming increasingly eccentric, even paranoid, about spoilers concerning the series's timeline. A distinct example of this practice can be found in one of the interviews preceding season six (which show- SUSANNE KÖLLER 202 cases Weiner as one of the "difficult men" writing "difficult men" on television that Brett Martin made the subject of his eponymous book): Interviewer: But knowing the history of the '60s, the audience knows that it's never going back to normal. Weiner: Do you really know that? Don't you feel that you were at some point in the last three to four years more secure than you are right now? Interviewer: But in [the year the new season is set]? Weiner: I don't want you to say the year! I really don't want you to say it. I'd like for people not to know about that. I don't think the audience wants to know. There's so much to write about, my God, but I can't believe I have to justify why I don't want people to know. (Paskin, n. pag.) Historical events, by and large, are a central narrative and also formal strategy of the series. Their apparent function is as temporal markers of the diegesis and as episodic elements, both of which are closely related to Weiner's refusal to 'spoil' these elements of the plot before the season's release. Beyond that, historical events connect the private/personal and fictional history of the characters with the larger official, factual history both in overtly metaphorical and more subtly associative ways. The framing of Mad Men's plots and characters in terms of historical events is such a characteristic narrative strategy of the show – employed repeatedly to achieve a desired narrativity – that it invited parody. Published before the arrival of season 7.1, a satirical 'Sneak Peak' by The New Yorker, predicting Don Draper's daughter Sally's significant life events coinciding in symbolical ways with historic events, is an incisive observation of the series's proclivity for occasionally blatant, recurrent emplotment of events up to that point: Sally's sweet-sixteen party is marred by news of the shootings at Kent State. Her junior prom falls on the same day as the Munich massacre, and her senior ball coincides with Nixon's resignation. She decides not to have a graduation party. (Martel 2014) Interestingly, the series in its final season(s) rather bypasses what would be considered iconic (and certainly narratively fruitful) events after 1968 – the Manson murders, for example, are merely mentioned in an offhand remark during the second half of season seven. Mad Men is steadfast in its approach to be set in and against a time, but the two worlds, factual and fictional, never explicitly merge on screen, except in mediated ways – through newspaper articles, radio, and television broadcasts.6 This means that certain options are structurally precluded: there will be no historical events, large or small, on screen, unmediated. Dawn will not march with civil rights protestors, Peggy will not join a friend in occupying Columbia University, Bob Benson will not go to Vietnam or be arrested at Stonewall, and Don will not watch the take-off of Apollo 11 on site in Florida. Partly, these choices are practical: Mad Men is a show set largely indoors, where historical accuracy and period detail can be more easily provided and financed (cf. Rose 2011, 29-32). This practice marks the decision to draw a clear line between history and historical fiction; within the story (not the storyworld!) characters 6 See Newcomb's "Learning to Live with Television in Mad Men", where he discusses the reflexive ways in which Mad Men learns to 'live with' television as a television text itself (2011). THE HISTORICAL EVENT, SERIALITY, AND ACCUMULATION IN MAD MEN 203 are witnesses, not participants in the former.7 At the same time, the text pushes, selfconsciously, against the boundaries of this intrinsic norm by repeatedly teasing the inclusion of historical events and personalities such as Robert F. Kennedy, Paul Newman, and The Rolling Stones, who then turn out to be an impersonator on the phone, are part of a blurry background, or remain just off-screen, respectively. This interplay between the two levels of history and fiction very rarely serves as a direct catalyser for plot development – as is the case in Downton Abbey – but rather as a mirror or foil against which characters and their psychological state may be interpreted and understood anew by the audience. I posit that, overwhelmingly, character actions and development in Mad Men are constructed to be read as reactions to these (often iconic and traumatic) events when they are inherently not. Rather, the defining features of seriality – repetition with variation, the struggle between part and whole – make them seem so. Historical events, as they become serial throughout the early seasons of the show, turn into one of the intrinsic norms of the narrative, which are understood and internalised as such by the viewers. Apart from very few instances,8 events serve as tent poles within the narrative, as sort of metaphorical crutches for the viewer to evaluate the tone and derive meaning at that particular junction. They do so from a perspective of hindsight, an understanding of history and historiography not available to the characters, whose experience of these events is literally new(s). These aspects present the first level of what Sean O'Sullivan refers to as a process of cross-hatching (2011, 122), which eventually develops fully in the later seasons. This "mak[ing] parallel, interlaced connections that make something […] out of nothing" (ibid.) is a distinct feature of telling the narrative serially and what renders these later seasons more analytically interesting than the early ones that have been so thoroughly analysed already. The central, anti-hero character that will not change and enters a cycle of self-destructive behaviour in life decisions both big and small, paralleling his being stuck with the inclusion of historical events of increasing repetition, is a central narrative strategy. Eventually the pay-off of the aforementioned cross-hatching, a cumulative effect, increasingly complicates the emplotment of events: season six of the series spans the entirety of the year 1968 and was particularly highly anticipated by viewers as they had learned how the series routinely enlisted historical events. This particular year's abundance of historical, even iconic, events was therefore seen as an indicator of important narrative events to come. Instead, viewers watched Don go through the motions of yet another failing marriage, more affairs, and more alcohol. We see the advertising agency once more under threat of being sold and almost no significant development within it or the main characters until the very end of the season – without the backdrop of an expectable historical event. Meanwhile, and as I argue not directly linked to these plot lines in any way, one brutal event follows another: assassinations, violence, atrocities committed in Vietnam. As with other historical events before and 7 8 For example, Don Draper, Roger Sterling, and Bert Cooper are all veterans of different USAmerican wars of the twentieth century. This fact is regularly referenced but only visualised explicitly in flashbacks to Don's experiences in the Korean War (which solely serve to establish, further, and solve the narrative enigma of his identity in the early seasons). One such example is the inclusion of the Cuban Missile Crisis at the end of the second season, which leads characters to actively reconsider and change course. SUSANNE KÖLLER 204 after, the agency is merely inconvenienced by the challenges they present for their business of marketing products.9 Why is this significant? The answer is twofold: 1) Season six, more so than its predecessors, shows formal awareness and self-consciousness: in going beyond the subscription to historical accuracy in every detail (pastism); and in its impetus to render the past relevant or 'useful' for today (presentism), as found in nearly every self-description of the series. It is clearly indicative of reflexive elements, the conscious utilisation of medium and the narrative mode to develop the narrative and mediate meaning. Towards its end (seasons 6, 7.1 and 7.2), the series, in a cumulative effect, calls attention to these complex elements and its rather covert operational aesthetics in order to remain interesting and provide pleasure. Not by chance did the sixth season evoke a sense of fatigue in its long-term viewers:10 already familiar things were happening again (repetition), under just slightly different circumstances (variation), that nonetheless constantly reminded viewers of earlier events in the narrative and constituted itself through them (recursivity). In this emphasis on repetition rather than variation, Mad Men varies significantly from other series' later seasons, which adjust, or even reinvent, their original formula with the intention of remaining challenging and interesting to their viewers. I contend that Mad Men achieves this by doing the opposite and demanding attention to it. All of these aspects firmly establish the series as 'complex TV', as defined by Mittell; a label rarely given to a text, which is rather in line with the 'Quality TV' discourse, described as cinematic or poetic in (visual) style and novelistic in terms of long-form narrative (cf. Lavery 2011; Mittell 2015). Although referred to regularly by Mittell in discussing features of narrative complexity such as authorship, serial storytelling, and viewer comprehension/confusion, it differs in its mediation of said complexity from the kind of 'complex TV' we have come to know as constitutive texts such as Lost (2004-2010), and Veronica Mars (2004-2007), to icons like Breaking Bad (20082013), or recent contenders such as The Affair (2014-) or Mr. Robot (2015-). While these series offer diegetic thrills and laughs, the more distinctive pleasure in these programs is marveling at the narrational bravado on display by violating the program's own storytelling convention in a spectacular fashion. Through the operational aesthetic, these complex narratives invite viewers to engage at the level of formal analyst, dissecting the techniques used to convey spectacular displays of storytelling craft; this mode of formally aware viewing is highly encouraged by these programs, as their pleasures are embedded in a level of awareness that transcends the traditional focus on diegetic action […]. (Mittell 2015, 46-47) 9 10 One explicit example occurs in the season 6 premiere, "The Doorway", when a TV commercial for headphones with the tagline "Lend me your ears!" is potentially derailed by the comedic commentary – on the Tonight Show with Johnny Carson – on the court-martialing of American soldiers for cutting off their enemies' ears in Vietnam. A short, cynical exchange follows, in which it is debated whether the Tonight Show or the US Army is to blame for the agency's resulting additional work. Various reviews of the season feature this aspect prominently, such as Matt Zoller Seitz's "Everyone Gets Tired of Don, Including Don" and The Hollywood Reporter asking "'Mad Men' Premiere: Brilliant or Boring?". THE HISTORICAL EVENT, SERIALITY, AND ACCUMULATION IN MAD MEN 205 The aforementioned examples all display their narrative complexity, their formal ingenuity, and willingness to distort and confuse early on. Their complexity is, ironically, part of their formula and thus does not necessarily "violat[e] the program's own storytelling convention" (ibid.). Mad Men's narrative complexity – beyond the initial narrative enigma of Don's identity – is largely eventual and easily lost to viewers unable or unwilling to engage with it on a formal level by considering the very construction of the narrative. Rather than with the spectacular "narrative pyrotechnics" described by Mittell (2006, 35), to be marveled at and/or solved, Mad Men in its later seasons perplexes with stubbornly repetitive narrative arcs and an unwillingness to offer meaningful developments or resolutions. It does so until its very last scene, which follows an array of 'tied-up threads' for other characters, which are legitimate end points of individual narratives. Yet, in the now tradition of significant television series of the twenty-first century,11 Mad Men refuses to resolve anything for its main character: Don Draper – having been on an aimless road trip across the United States for the last episodes, physically and mentally disconnected from the rest of the characters and established settings – arrives at a Californian retreat where he joins guests/patients in holistic exercises, group therapy, and offers hugs to strangers. The last original scene of the series zooms in on him, showing him sitting cross-legged on top of a cliff, meditating and smiling, thus for a moment suggesting that something, finally, has changed in his personal history. The following transition to the (factual, historical, famous) Coca-Cola 'Hilltop' television commercial – "I'd like to buy the world a coke" – disturbs that assumption, confuses viewers in terms of its meaning as an end to the story told on-screen, and finally suggests a direct connection between diegesis and history, between fictional Don's creativity and factual Coca Cola's successful ad campaign. Even in the series's final, deeply ironic sequence we can, therefore, see the convergence and synergy of narrative complexity and what Rosenstone lists as a defining feature of the postmodern history film on television: "[It] tell[s] the past self-reflexively […] approach[es] [it] with humor [,…] refuse[s] to focus or sum up the meaning of past events, but rather make[s] sense of them in a partial and open-ended, rather than totalized, manner" (1996, 206). It is this refusal to give a definitive interpretation of the past, to rather make sense of it by way of complication, which defines Mad Men's struggle with representation. 2) Mad Men does not overtly or directly represent the past, or history, in experimental ways. It overwhelmingly retains straight, white, affluent perspectives on mostly mainstream, popular events now considered historic and has been justly criticised for that. Scholars appear to be divided: some argue that the series's setting of a sexist, racist, anti-semitic, and generally phobic of the 'other' society and, specifically, workplace as its narrative space engenders a "'now we know better'" (Bérubé 2013, 345) smugness in the viewer; others maintain that it creates a heightened awareness of the parallels between then and now, a realisation of how little has actually changed. Newcomb's thoughts in relation to historical fictions on television in the 1970s, that "[p]lacing concerns in the past, where certain modes and behaviours are more clearly defined and permissible [...]" (1974, 258-59), indeed point to the potential of both outcomes. 11 The most prominent (and likely constitutive) example of this practice is The Sopranos' final episode's cut to a black screen at the height of narrative suspense, confusing and infuriating viewers at the time (cf. Jahn-Sudmann / Starre 2013). SUSANNE KÖLLER 206 While a tentative agreement exists on the overall complexity and quality of the representation of women and their struggle in the 1960s US, discourse on the representation of race is sharply divided. Some scholars argue that Mad Men, by bracketing out the issue of race almost entirely and telling overtly white stories in overtly white milieus, assumes a dangerously post-racial attitude towards the 1960s. Mad Men is self-conscious about race and racism, as it is about gender and sexual politics, history, and, thus, its production values. Because of its self-reflective mode of representation, Mad Men may appear to operate outside of traditional racial logics. It may seem extraracial or transracial, or even (from a perspective of reflective white people) antiracist, which, of course, fits the definition of postracial. Furthermore, the show's lack of major characters of color and lack of complex perspectives of characters of color – including point-of-view shots, narrative development, and home or family settings – construct a white racial perspective. The series also displays long-standing racially exclusionary practices in televisual and popular culture. (Ono 2013, 301) On the other hand, prominent figures like Ta-Nehisi Coates contend that not every story, or every story set in the 1960s, has, by default, to be about race: There is some sentiment that Weiner isn't addressing race powerfully enough, or that he isn't including enough black people on the show. I've said before that I think the absence, or rather the peripheral awareness of race among the characters, is a powerful statement about the class of people Weiner is presenting. As much as I'd like to see some black actors and actresses (of whom there are many greats) get some work, I really hope Weiner sticks to whatever plan is in his head – whether that includes black people or not. (Coates 2010, n. pag.) Yet, both approaches to the issue ultimately point to the centrality of seriality, not just for issues of representation but any kind of literary and cultural analysis of Mad Men. They do so by alluding to several of its properties: absence/gaps and presence, the difficulty of resolutions and 'ends' (in both senses of the word) of long-form serials and the complex issue of their archiving – and, finally, the importance of accumulation. 3. Conclusion In the final analysis I therefore argue that by enabling narrative accumulation of and via repetition, effecting a kind of synergy in its later seasons, and its increasing immersion of viewers in terms of content and form, Mad Men not only "do[es] history" (Rosenstone 2015, 184) but facilitates a new mode of engaging with its historical representation on a meta-level. This duality of doing history and facilitating a new mode of engagement with it both employs the formal duality of repetition and variation in the series and reflects it. Mad Men refuses to reinvent itself in its later seasons and eschews definitive (re-)presentation of history as (generic) repetition, yet employs repetition of form and content to vary and offer a new approach to history and historical fiction altogether. Variation thus becomes repetition; repetition becomes variation. De Groot's claim to new and popular media "challenge[ing], critique[ing], and queer[ing] a normative, straightforward, linear, self-proscribing history" (2015, 2) is a bold and comprehensive one. Yet, I draw on his thesis in proposing that the potential to not merely facilitate a new understanding of but relationship to history, including its construction in the viewer, is one of the central capabilities of narrative complexity. This (still emerging) narrative form meanwhile is at the centre of a 'complex TV' that increasingly employs the genre of historical fiction and the narrative potential of historical events to construct its own narratives and discourse. THE HISTORICAL EVENT, SERIALITY, AND ACCUMULATION IN MAD MEN 207 One of these complex series is Mad Men, which draws much of its storytelling power from a) personalising history; b) illustrating how easy and explicable the past is in hindsight and how complex it is to grasp as it happens; c) distorting what knowledge, memory or impression viewers have of past events and drawing attention to these events' constructedness by constructing them anew. Its seriality manifests in the narrative strategies involved in telling a story about characters stuck in a past that is their present, a history not yet written for posterity. Don can neither escape his own elliptical (in both senses of the word) history and story, nor the cascade of historical events that seems to constantly disrupt, but never truly change him or the world. Thus, Mad Men offers its attentive viewers a new approach to questioning both period and period drama by deconstructing, "reclaiming" (Thompson 2007, xviii), and "perverting" (De Groot 2015, 1) it – whether they appreciate it or not. References Primary Sources Abrams, J.J. et al. (creators) (2004-2010): Lost. ABC Studios Carpenter, Bridget (developer for television) (2016): 11.22.63. Warner Bros Chase, David (creator) (1999-2007): The Sopranos. HBO Esmail, Sam (creator) (2015-): Mr. Robot. Universal Cable Productions Fellowes, Julian (creator) (2010-2015): Downton Abbey. PBS Gilligan, Vince (2008-2013): Breaking Bad. AMC Knight, Steven (creator) (2013-): Peaky Blinders. BBC Levi, Hagai; Treem; Sarah (creators) (2014-): The Affair. Showtime Moore, Ronald D. (2014-): Outlander. Sony Pictures Propellerheads feat. Shirley Bassey (1997): "History Repeating," History Repeating, Alex Gifford, writer Scorsese, Martin et al. (creators) (2016): Vinyl. HBO Shaw, Sam (2014-2015): Manhattan. Lionsgate Simon, David; Lisa Belkin; Zorzi, William F. (writers) (2015-): Show Me a Hero. HBO Thomas, Rob (creator) (2004-2007): Veronica Mars. Warner Bros Weiner, Matthew (creator) (2007-2015): Mad Men. AMC Secondary Sources Bérubé, Michael (2013): "Afterword. A Change is Gonna Come, Same as it Ever Was," in: Goodlad, Lauren M.E. et al. (eds.): Mad Men, Mad World: Sex, Politics, Style and the 1960s. Durham: Duke UP, 346-359 Carlson, Erin (2013): "Mad Men Premiere: Brilliant or Boring?," in: The Hollywood Reporter, 8 April 2013. Web [last accessed 20 December 2017] Coates, Ta-Nehisi (2010): "'Mad Men' and the Civil Rights Movement," in: The Atlantic, 21 September 2010. Web [last accessed 20 December 2017] Däwes, Birgit et al. (eds.) (2015): Transgressive Television. Politics and Crime in the 21st-Century American TV Series. Heidelberg: Winter De Groot, Jerome (2015): Remaking History: The Past in Contemporary Historical Fictions. London/ New York: Routledge Dunleavy, Trisha (2009): "Strategies of Innovation in 'High-End' TV Drama. The Contribution of Cable," in: Flow TV, 6 March 2009. Web [last accessed 20 December 2017] Edgerton, Gary (ed.) (2011): Mad Men: Dream Come True TV. London: Tauris "Event." Merriam-Webster Dictionary, n.d., <https://www.merriam-webster.com/dictionary/event> [last accessed 20 December 2017] 208 SUSANNE KÖLLER Goodlad, Lauren M. E. et al. (eds.) (2013): Mad Men, Mad World: Sex, Politics, Style, and the 1960s. Durham: Duke UP "Historical." Merriam-Webster Dictionary, n.d., <https://www.merriam-webster.com/dictionary/ historical> [last accessed 20 December 2017] Jahn-Sudman, Andreas; Starre, Alexander (2013): "Die Experimente des Quality TV – Innovation und Metamedialität in neueren amerikanischen Serien," in: Eichner, Susanne et al. (eds.): Transnationale Serienkultur. Theorie, Ästhetik, Narration und Rezeption neuer Fernsehserien. Wiesbaden: Springer, 103-119 Lavery, David (2011): "'The Catastrophe of My Personality': Frank O'Hara, Don Draper and the Poetics of Mad Men," in: Edgerton, Gary (ed.): Mad Men: Dream Come True TV. London: Tauris, 131144 Martel, Jay (2014): "Spoiler Alert: A Sneak Peak at the Final Season of 'Mad Men'," in: The New Yorker, 8 April 2014. Web [last accessed 20 December 2017] Martin, Brett (2014): Difficult Men. Behind the Scenes of a Creative Revolution: From The Sopranos and The Wire to Mad Men and Breaking Bad. London: Penguin Mittell, Jason (2006): "Narrative Complexity in Contemporary American Television," The Velvet Light Trap 58, 29-40 ----- (2015): Complex TV: The Poetics of Contemporary Television Storytelling. New York/London: New York UP Newcomb, Horace (1974): TV: The Most Popular Art. Norwell, Ma.: Anchor ----- (2011): "Learning to Live with Television in Mad Men," in: Edgerton, Gary (ed.): Mad Men: Dream Come True TV. London: Tauris, 101-114 Ono, Kent A. (2013): "Mad Men's Postracial Figuration of a Racial Past," in: Goodlad, Lauren M. E. et al. (eds.): Mad Men, Mad World: Sex, Politics, Style and the 1960s. Durham: Duke UP, 300-319 O'Sullivan, Sean (2011): "Space Ships and Time Machines: Mad Men and the Serial Condition," in: Edgerton, Gary (ed.): Mad Men: Dream Come True TV. London: Tauris, 115-130 Paskin, Willa (2017): "Matt Weiner: 'Mad Men' is About Today," Salon, 18 March 2017. Web [last accessed 20 December 2017] Rose, Brian. "'If It's Too Easy, Then Usually There's Something Wrong': An Interview with Mad Men's Executive Producer Scott Hornbacher," in: Edgerton, Gary (ed.): Mad Men: Dream Come True TV. London: Tauris, 25-41 Rosenstone, Robert A. (1996): "The Future of the Past. Film and the Beginnings of Postmodern History," in: Sobchack, Vivian (ed.): The Persistence of History: Cinema, Television, and the Modern Event. London/New York: Routledge, 201-218 ----- (2015): "Reflections on What the Filmmaker Historian Does (to History)," in: Carlsten, Jennie; McGarry, Fearghal (eds.): Film, History and Memory. Houndmills: Palgrave Macmillan, 183-197 Seitz, Matt Zoller (2013): "Matt Zoller Seitz on 'Mad Men' Season 6: Everyone Gets Tired of Don, Including Don," Vulture, 26 June 2013. Web [last accessed 20 December 2017] Thompson, Robert J. (1997): Television's Second Golden Age: From Hill Street Blues to ER. Syracuse, NY: Syracuse UP ----- (2007): "Preface," in: McCabe, Janet; Akass, Kim (eds.): Quality TV: Contemporary American Television and Beyond. London: Tauris, xii-xx White, Hayden (1973): Metahistory: The Historical Imagination in 19th-Century Europe. Baltimore: Johns Hopkins UP ----- (1992): "Historical Emplotment and the Problem of Truth," in: Friedländer, Saul (ed.): Probing the Limits of Representation. Cambridge: Cambridge UP, 37-52 ----- (1996): "The Modernist Event," Sobchack, Vivian (ed.): The Persistence of History: Cinema, Television, and the Modern Event. London/New York: Routledge, 17-38 ----- (2005): "Introduction: Historical Fiction, Fictional History, and Historical Reality," Rethinking History, Vol. 9, No. 2/3 June/September, 147-157 Section IV Cosmopolitan/Global/Planetary Fictions: The Uses and Abuses of Comparative Approaches Chair: Jana Gohrisch Barbara Schmidt-Haberkamp JANA GOHRISCH (HANNOVER) AND BARBARA SCHMIDT-HABERKAMP (BONN) Cosmopolitan/Global/Planetary Fictions: The Uses and Abuses of Comparative Approaches The last decade has witnessed a reassessment of comparative approaches in literary and cultural studies in order to adjust to an increasingly transnationally configured, globalised world. Researchers explore The Cosmopolitan Novel (Schoene 2009), Fictions of Globalization (Annesley 2006), and Transcultural Imaginaries (Tunkel 2012), or they "map world literature" (Thomsen 2008). Indeed, globality seems to emerge as the new mega paradigm, superseding even postmodernism and poststructuralism, while transcultural studies are taken for granted in most disciplines today. It was sixteen years ago that Paul Jay criticised curricula formation in literature departments around discrete national literatures and historical periods. Instead, he called for the study of "literature's relation to the processes of globalisation as they manifest themselves in a variety of historical periods" (Jay 2001, 35). Ali Behdad and Dominic Thomas, in their introduction to A Companion to Comparative Literature, summarise the current situation as follows: "That even national literature departments are moving away from a nationalist paradigm towards a globalized model of literary studies suggests that comparative approaches to literature are no longer the exception but the norm in the academy" (2011, 2). At the same time, traditionally comparative research, as conducted by postcolonial studies or the discipline of comparative literature, has been finding itself under pressure to redefine its objectives and methodology in light of the recent shift to globalisation studies and the proliferation of globalisation theories. Comparative literature was (again) pronounced "a dying discipline" only a decade ago by Gayatri Spivak (2003, xii), who voted for greater linguistic and textual awareness in her conception of a revised comparative literature, promoting area studies as the necessary contextual counterbalance to comparative literature's close reading. Emily Apter, to name another example, in seeking how to make "comparative literature geopolitically case-sensitive and site-specific in ways that avoid reproducing neo-imperialist cartographies" (2013, 42), displaces comparison onto translation. In Against World Literature, Apter invokes, in fact, "untranslatability … as a deflationary gesture toward the expansionism and gargantuan scale of world-literary endeavors" (ibid., 3). Globalisation challenges comparative studies to abandon their former Eurocentric perspective and to devise comparative categories and methods of analysis "that are capable of confronting a transnational web of literary relations that takes in more languages and literatures than ever before" (Huggan 2011, 491).1 Indeed, the enormous number of publications in the field of comparative literature over the last decade clearly gives the lie to the discipline's death certificate. 1 For a focus on India and recent models of (comparative) Indian literature, see the essays in Ramakrishnan / Trivedi / Mohan (2013). 212 JANA GOHRISCH AND BARBARA SCHMIDT-HABERKAMP The same holds true for postcolonial studies, which seem to suffer a crisis of legitimation. They are currently revising their methodologies by extending their reach to include new categories, such as human rights, and new geographical areas, such as "the Arab World" (Zabus 2015, 2), and by defining the future of the field. The consensus is, in the words of Frank Schulze-Engler, "that globalisation is a vital and inescapable challenge that postcolonialism needs to address in order to remain relevant and to safeguard its own future" (2015, 20). While we need not take too seriously the recent claims about the end of postcolonial studies or postcolonial theory and their replacement by globalisation studies,2 the need for revision concerns what Graham Huggan has summarised in The Oxford Handbook of Postcolonial Studies as postcolonialism's ongoing need to extend its range beyond the English-speaking world, to acknowledge alternative critical discourses in alternative European and non-European languages, and to interrogate its own tendencies to nationalist and/or regionalist parochialism, not least by seeking to develop a globally conscious if locally inflected comparative approach. (2013, 555) As a result of the recent flurry of revisionist activity and efforts at self-reform, both in the field of comparative literary studies and postcolonial studies, a whole new vocabulary has emerged in the last decade, some of it adopted from globalisation studies: cosmopolitanism (cf. Appiah 2006; see also the subcategories of vernacular cosmopolitanism or minor cosmopolitanisms) and its regional variety, Afropolitanism (cf. Selasi 2005); the planetary (system) (cf. Spivak 2003; Moretti 2000); wordliness (cf. Edward Said 1983; David Damrosch 2003); distant reading (cf. Moretti 2000); space-time compression (cf. David Harvey 1990); and glocalisation (Ulrich Beck, Roland Robertson). New spatial modes of analysis focussing on interrelations employ concepts such as networks, circulation, conjunctures, collisions, or juxtapositions (cf. e.g. Felski / Friedman 2013). And, of course, the concept of world literature (Goethe to Damrosch and beyond) has moved centre stage, even though it is still predominantly, but no longer exclusively, championed by scholars based in North America. It is viewed with scepticism, if employed at all, by postcolonial scholars since the concept tends to gloss over the divisive political and economic realities of globalisation (cf. e.g. Huggan 2011). Finally, scholars in the field of comparative literature argue for the development of a global poetics which would explore the tropes, figures, and narrative forms with which literature creates a global imaginary, a sense of the world's interconnectedness (cf. Moser / Simonis 2014). Much of this recent revisionist work is concerned with conceptualisation, the laying of the groundwork for comparison, rather than offering model readings and actually engaging in comparison (cf. Murphy 2011, 419).3 In a recent introduction to comparative literature, literary comparison is defined as the "[s]earch of a relationship between two (at least) literary works or parts of them with the aim of identifying similarities and differences" (Domínguez et al. 2015, 44). However, many critics consider this too restricted a mode of comparison today; instead, Felski and Friedman, for example, advocate "sustained attention to the gap between the phenomena being compared: the dy2 3 Examples are the PMLA roundtable "The End of Postcolonial Theory" held in 2007, and the debate "The Future of Postcolonial Studies" in NLH 2012. For a response to these claims, see Huggan (2013), especially 16 and 556. Notable exceptions are the essay collections by Felski / Friedman (2013) and Moser / Simonis (2014). COSMOPOLITAN/GLOBAL/PLANETARY FICTIONS 213 namic space of in/commensurability in between" (2013, 4).4 And indeed, rather than similarities and differences, "incommensurability" – as "ground for comparison, but no basis for equivalence" (Melas 2007, xiii) –, "untranslatability" (Apter 2013), and "relationality" (e.g. Walter Mignolo)5 serve as key concepts of comparison today. All of these concepts defy easy consumption and hierarchisation and pay tribute to the dynamics of global exchange. Radhakrishnan and others have pointed out "the crucial utopian dimension of comparative thought" generally (Felski / Friedman 2013, 5) because ultimately it reaches out for too wide a world which we cannot truly grasp – the diversity of languages and, therefore, the need for translation (into English most of the time) being the most obvious obstacles. The impact of English as a lingua franca in a multilingual context and its effect on canon formation is a central issue in both comparative literature and postcolonial studies. "Anglo-Globalism", as Jonathan Arac termed it (2002), reinforces the hegemony of Western knowledge production, seeing that comparative literature is dependent on translation (into English), that postcolonial studies is traditionally focused on Anglophone literatures and cultures anyway, and both disciplines are predominantly taught and researched in English. After outlining the continuing methodological problems of even the new comparative literature, Graham Huggan concludes: Perhaps the 'new' Comparative Literature is not so different, after all, from the institutionally competing models – postcolonial literature, World Literature – from which it appears so eager to separate itself. And like them, it seems condemned – at least for now – either to depend on translation practices that inadvertently reinforce the cultural hegemony of English, or to preach a linguistic diversity it cannot possibly practice, just as World Literature reaches out toward a differentiated world it cannot possibly grasp. (2011, 504) A related issue is the impact of the globalised cultural industry on our understanding of Anglophone literatures and cultures, only touched upon in the papers to come, but central to any understanding of globalised culture and power structures.6 "Why indeed compare", asks Radhakrishnan, "if all that comparison does is to reiterate the economy of a world structured in dominance?" (2013, 31), yet shows himself convinced that "[t]here is a way to simultaneously celebrate the world as one, and honor the world as the ongoing effect of heterogeneous and relational worldlings" (ibid., 32). Comparisons, he argues, "should function as precarious and exciting experiments where every normative 'Self' is willing to be rendered vulnerable by the gaze of the 'Other' within the coordinates of a level playing field" (ibid., 32-33). While for Huggan, 'worldliness' as well as 'cosmospolitanism' and 'comparatism' are "smokescreens behind which practitioners of World Literature hide" (2011, 501), reluctant to even acknowledge the inequalities produced by globalisation, other critics sound a more positive note and em4 5 6 Also see Friedman's article in the same volume, "Why not compare?" (2013, 34-45). On Mignolo's emphasis on relation, interdependence, and entanglement rather than on hierarchies, see Felski / Friedman (2013, 7), who argue that in his conception the researcher's positionality also finds consideration: "Comparative methodology thus gives way to a relational ontology in which the scholar is always implicated in the objects he or she is analyzing" (ibid.). See, for example, Brouillette (2007) and Steiner (2011). Annesley's Fictions of Globalization (2006) considers globalisation widely in economic terms and focuses on the connection between cultural representations of globalisation and consumer culture. Huggan's The Postcolonial Exotic: Marketing the Margins (2001) is probably the first study to examine the link between the global literary economy and postcoloniality. 214 JANA GOHRISCH AND BARBARA SCHMIDT-HABERKAMP phasise the potential of comparative study to overcome traditional hierarchies of value. Murphy, for example, argues that "[i]n the recent rush to promote various conceptions of World Literature […], we are witnessing important, utopian calls for a genuinely post-imperial order in which all Literature can be treated as one" (2011, 419). Thus, in theory, narratives of celebration and crisis compete with each other and scholars remain divided about the extent to which comparative approaches are implicated in relations of power. The panel approached these issues from various methodological, geographical, and cultural angles to test the use value of the above-mentioned terms and concepts and to develop them further where possible. The following outline reflects the structure of the panel’s six contributions, five of which appear in these proceedings. The panel began with a comprehensive introduction by Christian Moser, Professor of Comparative Literature at the University of Bonn, who kindly allowed us to print the abstract of his paper on "The Figure of the Globe in (Post-)Enlightenment Anthropological Discourse: A Case Study of the Global Imaginary". Moser writes: If, as Roland Robertson argues, globalization not only refers to the spatial and temporal 'compression of the world' effected by economic, political and technological processes of integration but also to the 'intensification of consciousness of the world as a whole', the question arises how this consciousness is generated. Since humans are inhabitants of the world, the world 'as a whole' is not amenable to human perception. Thus, consciousness of the world as a whole is a product of cultural representation. Discourses of globalization depend on a 'global imaginary', a set of tropes, figures and narratives that enable human beings to conceive of the world as a totality. One of the most important of these tropes is the globe itself. According to the sociologist Urs Stäheli, the globe "is a teleological figure of completeness". Consequently, critics of globalization have attempted to overwrite the globe by alternative tropes, e.g. the figure of "the glomus" (Jean-Luc Nancy) or the figure of "the planetary" (Gayatri Chakravorty Spivak). However, closer inspection reveals that the figure of the globe is far from unequivocal. In discourses of the global, it can be employed both to produce and to subvert totality and closure. […] I […] analyze how the figure of the globe is put into effect in anthropological texts of the enlightenment (Immanuel Kant, Johann Gottfried Herder) and modernity (Claude Lévi-Strauss, Bruno Latour). My aim is to examine a specific rhetoric of globality and its function within (post-)enlightenment anthropology, and thus to present a case study of how the global imaginary works. (Manuscript, n. pag.) In his contribution, "Around the World in 18 Pages; or, Fresh Ground for Comparison of Literature in a Global Context", Helge Nowak (München) criticises the lack of precision in the terminological debate and then contrasts two differently transcultural texts on the theme – the critical study on South African Literature's Russian Soul: Narrative Forms of Global Isolation (2015) by Jeanne-Marie Jackson and the acclaimed intertext Mister Pip (2006) by New Zealand writer Lloyd Jones which, as a book and a film, re-creates selected aspects of Dickens's Great Expectations. Rather than reduce comparison to thematic issues, Nowak appreciates 'collectivity' (derived from Spivak) and 'globality' as they materialise formally in linguistic, literary, performative, and bibliographic codes. According to Nowak, they enable readers to appreciate the humanistic and universal characteristics in transcultural works of criticism and art and make redundant many of the recently coined terms. Roman Bartosch (Köln), however, underlines the need for new concepts to meaningfully discuss the global issue of environmental destruction. His contribution, "Anthropocene F(r)ictions: World Literatures and Transcultural Ecology in an Age of Climate COSMOPOLITAN/GLOBAL/PLANETARY FICTIONS 215 Change", investigates the ethical and political dimensions of literary and interpretive practices. Bartosch advocates the cosmopolitan potential of literature and understands humanity as "a unified, geologically agentic whole". Rather than follow the prescriptive approach of Adam Trexler's Anthropocene Fictions (2015), he argues for a radical plurality that straddles the divide between the global and distinct cultures. In their joint paper, "Violent Worlds: Three Readings from the Global South", Pavan Malreddy (Frankfurt/Main) and Ana Sobal (Zürich) grapple with reframing the representations of violence by black subjects in cultural practices from Zimbabwe, South Africa, and the United States. Refuting the still influential romantic conceptualisations of violence in the Global Sublime after 9/11, they analyse lyrics of rap songs and music videos and critically engage with artistic forms of 'communal bonding' and 'world making' along several sectional trajectories. Malreddy and Sobral draw on critics from the Global South to challenge the dominant comparative approaches by Casanova, Damrosch, and Moretti because their understanding of world literature privileges Anglophone Western narratives by canonical writers published in the West. Annika McPherson (Augsburg) debates "A Question of Perception? Transnational Lives and Afropolitan Aesthetics in Teju Cole's Every Day Is for the Thief ". Introducing her subject with the impressive media presence of Taiye Selasi and Teju Cole as protagonists of Afropolitanism, McPherson enquires into the chances and the limitations of labelling for interpretive practices. Comparing Cole's debut novel to Selasi's Ghana Must Go and Adichie's Americanah, she examines the relationship between the perceptive and the perspective structures of the novels and proposes that perception and gaze are central themes and aesthetic practices both in fiction and in practices outside of it. Her investigation into the politics of literary representation in the 'New African Diaspora' exemplified by Cole reveals a multiperspectival and therefore highly ambiguous aesthetics of observing the observers geared at unsettling the inscribed Western readers of these texts. In the last contribution, Jan Alber (Aachen) studies "Comparison, Inclusiveness and Non-Hierarchical Incommensurability: Narrative Strategies in Two Aboriginal Life Stories". Proceeding from Moretti's systemic perspective and Spivak's inquiry into the new role of comparative literature, Alber looks at Alice Nannup's When the Pelican Laughed (1992) and Alice Bilari Smith's Under a Bilari Tree I Born (2002). Methodologically, Alber shares with Malreddy and Sobral an interest in non-canonical texts from the Global South and with McPherson a comparative narratological concern with aesthetic features across literary texts. Furthermore, he echoes Nowak's communal focus, which, in the case of Alber's corpus, originates from the aboriginal cultures into which his texts are embedded. These cultures situate the narrating subject as a member of a group rather than conceiving of it as an independent individual in the Western sense. Taking up on Moretti's distant reading, with its stress on formal variation, Alber develops the concept of 'non-hierarchical incommensurability' to bring out the humorous resilience of these narratives in comparison to older aboriginal material. He negotiates the texts' stress on shared humanity and their equally strong insistence on constructing heterogeneous aboriginal identities. With these contributions, the panel moved from a theoretical discussion of the globe as a disputed trope in (post-)enlightenment Western texts to conceiving of globality as an 216 JANA GOHRISCH AND BARBARA SCHMIDT-HABERKAMP interventionist practice. Its contributors introduced both texts and critical perspectives from the Global South into the debate to encourage a self-reflexive analysis of the corpora, terminologies, and procedures within comparative and postcolonial studies. References Annesley, James (2006): Fictions of Globalization: Consumption, the Market and the Contemporary American Novel. London: Continuum Appiah, Kwame Anthony (2006): Cosmopolitanism: Ethics in a World of Strangers. London: Allen Lane/New York: Norton Apter, Emily (2013): Against World Literature: On the Politics of Untranslatability. London/New York: Verso Arac, Jonathan (2000): "Anglo-Globalism?," New Left Review 16, 35-45 Behdad, Ali; Thomas, Dominic (2011): "Introduction, " in: Behdad, Ali; Thomas, Dominic (eds.): A Companion to Comparative Literature. Malden, MA/Oxford: Wiley-Blackwell, 1-12 Brouillette, Sarah (2007): Postcolonial Writers in the Literary Marketplace. New York: Palgrave Macmillan Damrosch, David (2003): What Is World Literature? Princeton/Oxford: Princeton UP Domínguez, César et al. (2015): Introducing Comparative Literature: New Trends and Applications. New York/Abingdon: Routledge Felski, Rita; Friedman, Susan Stanford (2013): "Introduction," in: Felski, Rita; Friedman, Susan Stanford (eds.): Comparison: Theories, Approaches, Uses. Baltimore: Johns Hopkins UP, 1-12 Friedman, Susan Stanford (2013): "Why not Compare?," in: Felski, Rita; Friedman, Susan Stanford (eds.): Comparison: Theories, Approaches, Uses. Baltimore: Johns Hopkins UP, 34-45 Harvey, David. The Condition of Postmodernity: An Enquiry into the Origins of Cultural Change. Cambridge, MA: Blackwell, 1990 Huggan, Graham (2013): "General Introduction" and "Introduction" to Part V: Across the World, in: Huggan, Graham (ed.): The Oxford Handbook of Postcolonial Studies. Oxford: Oxford UP, 1-26, 548-558 ----- (2011): "The Trouble with World Literature," in: Behdad, Ali; Thomas, Dominic (eds.): A Companion to Comparative Literature. Malden, MA/Oxford: Wiley-Blackwell, 491-506 ----- (2001): The Postcolonial Exotic: Marketing the Margins. London/New York: Routledge Jay, Paul (2001): "Beyond Discipline? Globalization and the Future of English," PMLA, 116.1, 32-47 Melas, Natalie (2007): All the Difference in the World: Postcoloniality and the Ends of Comparison. Stanford: Stanford UP Moretti, Franco (2000): "Conjectures on World Literature," New Left Review, 1, 54-68 Moser, Christian; Simonis, Linda (2014): "Einleitung: Das globale Imaginäre," in: Moser, Christian; Simonis, Linda (eds.): Figuren des Globalen: Weltbezug und Welterzeugung in Literatur, Kunst und Medien. Göttingen: V&R, 11-22 Murphy, David (2011): "How French Studies Became Transnational; Or Postcolonialism as Comparatism," in: Behdad, Ali; Thomas, Dominic (eds.): A Companion to Comparative Literature. Malden, MA/Oxford: Wiley-Blackwell, 408-420 Radhakrishnan, R. (2013): "Why Compare?," in: Felski, Rita; Friedman, Susan Stanford (eds.): Comparison: Theories, Approaches, Uses. Baltimore: Johns Hopkins UP, 15-33 Ramakrishnan, E.V. et al., eds. (2013): Interdisciplinary Alter-Natives in Comparative Literature. Los Angeles et al.: Sage Said, Edward (1983): The World, the Text, and the Critic. Cambridge, Mass.: Harvard UP Schoene, Berthold (2009): The Cosmopolitan Novel. Edinburgh: Edinburgh UP Schulze-Engler, Frank (2015): "Once Were Internationalists? Postcolonialism, Disenchanted Solidarity and the Right to Belong in a World of Globalized Modernity," in: Malreddy, Pavan Kumar et al. (eds.): Reworking Postcolonialism: Globalization, Labour and Rights. Basingstoke: Palgrave Macmillan, 19-35 COSMOPOLITAN/GLOBAL/PLANETARY FICTIONS 217 Selasi, Taiye (2005): "Bye-Bye Babar," The Lip #5, 3 March 2005, n. pag., <http://thelip.robertsharp. co.uk/?p=76> [last accessed 26 July 2017] Spivak, Gayatri Chakravorty (2003): Death of a Discipline. New York: Columbia UP Steiner, Ann (2011): "World Literature and the Book Market," in: D'haen, Theo et al. (eds.): The Routledge Companion to World Literature. London/New York: Routledge, 316-324 Thomsen, Mads Rosendahl (2008): Mapping World Literature: International Canonization and Transnational Literatures. London: Continuum Tunkel, Nora (2012): Transcultural Imaginaries: History and Globalization in Contemporary Canadian Literature. Heidelberg: Winter Zabus, Chantal (2015): "Introduction: The Future of Postcolonial Studies," in: Zabus, Chantal (ed.): The Future of Postcolonial Studies. London/New York: Routledge, 1-16 HELGE NOWAK (MÜNCHEN) Around the World in 18 Pages; or, Fresh Ground for Comparison of Literature in a Global Context In one of his seminal publications entitled The World, the Text, and the Critic (1983), Edward Said attempted to frame such a triad within the context of Poststructuralist and Postcolonial Studies.1 In the meantime, the parameters employed by Said and others have changed, and not just because the Author – so conspicuously absent from Said's triad – has since been resurrected from the dead (cf. Burke 2008). Authors, texts, and critics have addressed the worldliness of fiction in ways that either employ or invite new or different, comparative approaches to transcultural relations. Let us begin with a sample of critical terminology.2 The variety of terms offered within the last decades for what once (and seemingly naïvely so) had been labelled 'world literature' is startling. As the conveners of the present section pointed out in their call for papers, the last decade alone has witnessed the publication of monograph studies on Fictions of Globalization (Annesley 2006), on The Cosmopolitan Novel (Schoene 2009), and on Transcultural Imaginaries (Tunkel 2012). Add to this Gayatri Spivak's pronouncement, in good Poststructuralist fashion, of the Death of a Discipline (namely that of Comparative Literature) and her simultaneous suggestion to speak, nevertheless, of 'planetarity' rather than 'humanism', 'worldliness', or 'globalisation' as a desirable hallmark (cf. Spivak 2003, esp. chap. 3), and you end up with nearly a handful of more or less fresh terminological offerings. On closer inspection, some of those suggested labels arrive with the ambivalence we have come to expect from terminological efforts in the wake of Poststructuralism, or even with no proper definition at all. Let it be a matter of debate of how much you gain from speaking of 'transnational' and 'transcultural' rather than 'international', 'multicultural', or 'cross-cultural' features. The term 'globalisation', although used by all and sundry – from literary and cultural critics to sociologists, economists, and politicians – has defeated (or never properly invited) attempts to come up with a clear-cut and communal understanding.3 It is also conspicuous that Spivak blurred the topic by address1 2 3 Editors' note: In the following essay, we follow the explicit wish of the author in using nonstandard capitalisation and bold lettering. The allusion to Jules Verne in the title of the present essay reflects its length as a talk supported by a Power Point Presentation. Here, in print, we travel even faster. In the introductory chapter to his study of (mostly US-American) Fictions of Globalization, James Annesley hastened to distance himself from Postmodernist or Poststructuralist tendencies and to justify his own, lacklustre effort at a clarification of terminology by summing up thus: "By its very nature, the idea of globalization seems to defy easy definitions. Providing explanatory contexts for phenomena as diverse as global tourism, climate change, Jihadi terrorism, the power of transnational brands, mass migrations, the spread of the English language and the growth of global media, and understood as the product of complex, interrelated changes in the organization of social, political and economic life that are in turn read in relation to technological developments, the danger is that globalization offers both a theory of everything and an ex- 220 HELGE NOWAK ing two issues at the same time. At first, and from the argumentative position of Constructivism and Deconstruction, Spivak declared 'areas', 'nations', and also 'languages' as generally unfit to serve as markers for discrete literatures which then could be studied together by scholars of Comparative Literature in the USA as well as beyond (Spivak 2003, 8f.). In a second context, Spivak addressed such features of literary texts that show a positive sense of 'collectivity' – which she labels 'planetary' rather than 'global', 'worldly', or 'humanist'. Such a positive sense of 'planetary' 'collectivity' – in distinction from the undesirable, 'global' development of post-Cold War, Capitalist economies after the demise of Communism – was lost, in Spivak's eyes, when Comparative Literature as an academic field in the USA came into conflict with Area Studies on the one side as well as Cultural and Ethnic Studies on another side.4 Spivak, then, talked about Poststructuralist and Postcolonialist's unease with the basic tenets of Comparative Literature on the one hand, and with a second but different unease with the proper treatment of the communal theme in literature – a theme which she haphazardly traced through a century of texts that are more marked by their diversity than by their similarities.5 When James Annesley followed suit three years later with the publication of his study on Fictions of Globalization, he shared Spivak's recognisable distaste of the extent and effects of 'commercialism' and 'consumerism' (Annesley's terms) as aberrations in contemporary culture and society, but at the same time distanced himself from any 'Postmodernist' (read: Poststructuralist) approach (Annesley 2006, 9), and did not refer to 'planetarity' at all. What Annesley offered instead is not a comparative literary study (Spivak's first concern as a scholar of Comparative Literature herself) but a monograph on a number of post-1990 novels mainly from one Anglophone region – the USA – that find fault with US consumer society.6 Studies such as the ones by Schoene and Tunkel followed upon Annesley's path to produce companion volumes that like- 4 5 6 planation of nothing. […] there is little doubt that globalization is a concept that is porous, unstable and increasingly overstretched" (2006, 4). In this US-American academic context, Spivak defines her goal as to "collaborate with and transform Area Studies" (2003, 19) without recourse to e.g. 'humanism' as a somewhat tainted concept, as "[t]he confrontation of old Comparative Literature and Cultural/Ethnic Studies can be polarized into humanism versus identity politics. […] Both serve as powerful examples of an unexamined politics of collectivity" (ibid., 28). The texts selected by Spivak for the illustration of her argument range from Joseph Conrad's novella "Heart of Darkness" (1899) and Virginia Woolf's essay "A Room of One's Own" (1929) over Tayeb Salih's Season of Migration to the North (the 1969 English translation of Salih's 1966 Arabian novel) to Mahasweta Devi's 1989 short story "Pterodactyl" (which Spivak had translated herself from Bengali for Devi's collection Imaginary Maps, 1995), by way of Waiting for the Barbarians, a novel which J.M. Coetzee could publish in London and New York (in 1980) before the first South African edition came out (with Ravan Press in Johannesburg, 1981). In the latter chapters of his study, Annesley extends its reach not just to Indian American writers such as Bharati Mukherjee and Jhumpa Lahiri, but also to the Indian novelist and essayist Arundhati Roy, and to British writer Alex Garland's novel The Beach (1996). From the point of coherence, those are altogether less plausible moves, even though Roy has once been called "India's leading globalisation critic" by UK's Channel Four News (in their feature "Power Failure" of 21 June 2000, as quoted by Mullaney 2002, 14). AROUND THE WORLD IN 18 PAGES 221 wise addressed individual regional literatures with a global concern.7 The studies of Annesley, Schoene, and Tunkel, therefore, though concerned with 'transculturalism', 'worldliness', 'globalisation', 'cosmopolitanism', or maybe 'planetarity' as a theme in fiction, are in themselves neither instances of Comparative Literature proper, nor were they interested in theoretical difficulties of a comparative approach, nor did they always align with Spivak in starting out from a Poststructuralist and Postcolonialist vantage point. I wonder, therefore, whether it is particularly rewarding to do the definition job Spivak, Annesley, Schoene, and Tunkel have failed to properly do themselves when speaking of 'globalisation' vs. 'cosmopolitanism', or 'transculturalism' and 'planetarity',8 although such features – under whatever umbrella term – seem to be of interest to comparative literary study, at least in the field of Postcolonial Studies. The present paper therefore responds to recent developments in three steps, by addressing Said's triad of The World, the Text, and the Critic, but in reverse order, that is, beginning with the critic. Fresh ground for comparison is at the heart of all subsequent interrogations of a transcultural text, and of historical and critical theory that fits regional fiction with a global outlook. In a first step towards insightful, comparative approaches to transcultural relations, let us look at a recent, topical example of Comparative Criticism that reaches across half the globe, and moreover also across the language divide. Thus, it reaches beyond conventional approaches to Postcolonial and Transcultural Studies, but at the same time lashes out against clichés found in such criticism when concerned with 'transnationalism' and 'globalisation'. Jeanne-Marie Jackson's Ph.D. thesis in Comparative Literature at Yale University, published a year ago under the title South African Literature's Russian Soul: Narrative Forms of Global Isolation (Jackson 2015), is worth being discussed here as much for her polemical statements as for her somewhat surprising juxtaposition of nineteenth- to mid-twentieth-century Russian literature with South African drama and fiction from 1980 to 2009. Let us begin with the polemic. Jackson speaks of 'transnational' features in literature only with qualification, and completely 7 8 In The Cosmopolitan Novel (2009), Schoene concentrated on British fiction around 2000 with a global outlook, which prompted one reviewer to observe pointedly, "One might be struck by the ironies of focusing on a national literary tradition in a book about cosmopolitanism" (Ho 2010, 358). The subtitle of Tunkel's study thematically as well as tellingly limits her concern with Transcultural Imaginaries to History and Globalization in Contemporary Canadian Literature (Tunkel 2012). In his summing up of the theory of cosmopolitanism, Schoene gives only a cursory glance to Appiah (2006; cf. Schoene 2009, 13). Schoene's summary ends with no tangible results, and he states: "In both theory and practice cosmopolitanism continues to harbour manifold shortcomings, and its exact relationship to globalisation remains difficult to determine. As a strategy of resistance, can it ever dare dream of extracting itself from the densely wrought web of power relations it seeks to expose, analyze and undo?" (Schoene 2009, 5) Towards the ending of her summary of the changing theoretical discourse "From Multi to Trans: The Rise of Transcultural Studies", Tunkel likewise cannot ultimately disentangle those concepts (cf. Tunkel 2012, 95118, esp. 105). 'Transcultural imaginaries', a coinage of her own meant to stand in for what (particularly in Canada) has hitherto been called Multiculturalism, Tunkel "calls a broadly defined, hard-to-pin-down concept" (ibid., 119) with great similarities to the better established notion of 'cultural memory' (ibid., 122). See the critical review by Chang (2015). 222 HELGE NOWAK shies away from using 'planetarity' herself.9 Instead, she comes up with her own distinction "between the global construed in a loose sense – as designating widespread international appeal or distribution; as a fact of a writer's biography […]; or as a successor field for postcolonialism – and globality as an explicit formal aim" (Jackson 2015, 172f., emphasis added). To her, South African literature today feels less 'global' in both senses than in the two decades before the Millennium.10 Jackson goes on to say that global writing in the more limited but ultimately, I think, more productive sense that I have suggested […] is as much (or even more) about enacting interconnection as it is about places being linked. The features best suited to this goal are typically thought to unseat longstanding conventions allying novel and nation [… This however] raises the question of whether the widespread recourse to "global literature" isn't just wishful thinking on the part of academics determined to see fiction keep pace with more "relevant" fields. (ibid., 173) Such thinking about literary works opening the road to comparison through 'enacting interconnection' rather than linking places serves as a justification for Jackson's – as she sees it herself – rather odd comparison of two literatures set apart by half the world, and a full century. In this, Jackson consciously refrains from looking – what might have been more dear to Postcolonial or Cultural Studies – at the literary impact of the political relations between the Soviet Union and the African National Congress (ANC) in the latter half of the twentieth century. Instead, Jackson's study "sets for itself the paradoxical task of making global literary connections outside of – even in opposition to – the idea of global literature. […] why look to South Africa and Russia, a century apart, to nuance our sense of transnational literary practice?" (ibid., 4f.) Jackson's answer to her rhetorical question is bound up once more with criticism of present modes of comparison, and talking about 'transnationalism' and 'globalisation'. Jackson begins her study with a summarising statement to the effect that [t]he most recent wave of global methodologies has largely abandoned this emphasis on difference as an end in itself, instead using novels as case studies for broad theories of cosmopolitanism, world literature and globalization. [...] it has also been accompanied by the default canonization of a small set of writers and texts who seem especially global in both content and reception (Coetzee chief among them). This is not so much a moral or ethical problem, in my view, as it is a structural contradiction within the conceptual claims "global literature" relies on: unlike globalization in a more limited economic sense, globality as an experiential or expressive paradigm can by definition not be limited to a handful of recurring case studies read through an overdetermined lens. (ibid., 5f.) Such thinking leads Jackson to question, again rhetorically, a fundamental tendency in contemporary criticism: "What do we gain by doing transnational literary scholarship outside the overdetermined and maximally expansive framework of transnationalism? 9 10 The term 'planetary' appears only once in Jackson's study when she forwards another critic's hearsay of "a new kind of narrative called the global, planetary, international, or simply 'world' novel" (Irr 2011, 660, cited in Jackson 2015, 172). Jackson observes a wide gap between "the fascination with and even fetishization of apartheid South Africa on the world stage, [and the fact that] even the country's most innovative writers […] have largely stopped short of embracing a 'new' kind of self-consciously global writing" (2015, 172). She also notes that after 2000 – in distinction from the two decades before (compare the example of Coetzee in note 5 above) – younger South African writers struggled to find a contract with international publishers, perhaps or just because they concentrated on smaller and smaller locales rather than a 'global' setting (cf. ibid., 216-218). AROUND THE WORLD IN 18 PAGES 223 Is 'transnationalism' really an argumentative end in itself?" (ibid., 25)11 Jackson's own answer to her rhetorical question is that "South African Literature's Russian Soul does not advance the obviously naive hypothesis that nations really can exist in isolation, but the more poignant supposition that a widespread sense of worldly non-inclusion can be just as constitutive of literary expression as the transnationalism we now find flowering under every stone" (ibid., 9). Not all of Jackson's examples singled out for comparison are fictional narratives. Indeed, the most striking cases of South African Literature's Russian Soul in terms of 'globality' are a handful of plays which were produced right after the establishment of a Black majority government in 1994. The fourth chapter of Jackson's study, entitled "Retreating Reality: Chekhov's South African Afterlives", is concerned with two female playwrights' responses to Chekhov's famous plays. In a telling move that is significant for Jackson's entire study, however, she largely abstains from commenting on the one example that directly 'translates' Chekhov to a South African context, and explores instead "the contemporary Afrikaans playwright Reza de Wet's affirmative rather than counter-canonical rewritings of Chekhov's major plays in her Russian Trilogy" (ibid., 131), which "has been all but completely overlooked in international scholarship" (ibid., 134).12 In this as in her other chapters, Jackson does not shy away from criticism of her selected critical examples. Yet when she makes out why De Wet's plays are no 'countertexts', it is ultimately not De Wet who is rounded on, but the fixation of those Postcolonial Critics that still focus on "countertexts, drawing on the limiting (and outdated) model of critical works like The Empire Writes Back and other such seminal thinking about appropriation" (ibid., 166). By contrast, De Wet's "responses to Chekhov do not fit within most pre-existing paradigms for 'postcolonializing' canonical works" (ibid., 165), which actually increases their appeal for Jackson in terms of 'global isolation' rather than 'globalisation': "far from simply modernizing Three Sisters through a one-to-one replacement of old circumstances with new (which is what Janet Suzman does in The Free State: A South African Response to Chekhov's "The Cherry Orchard"), De Wet retains its original Russian characters, locale, even names" (ibid., 164). Literary interconnections across half the globe thus are in evidence, and an interest in collectives too (or perhaps in the collective loss making itself felt in both fin de siècle Russia and post-Apartheid Afrikanerdom), but this is enacted in a form of 'globality' that does not aim at a 'planetary' effect.13 11 12 13 Answering that question leads Jackson e.g. to making a claim for looking at both Russian and South African literatures together just because they show "Narrative Forms of Global Isolation" (as the subtitle to Jackson's study has it). "This includes", as it were, "both manifestations of outsider status that have found lasting appeal as world literature as well as some that haven't, demonstrating that a transnational affinity can take the unlikely form of insistence on priorities close to home" (ibid., 10). De Wet's A Russian Trilogy (London: Oberon Books, 2002) consists of three adaptations for South African stages, namely Three Sisters Two (originally published in Afrikaans in 1996 as Drie Susters Twee), Yelena, and On the Lake (both premièred in English, in 1998 and 2001, respectively). They are compared to The Free State: A South African Response to Chekhov's "The Cherry Orchard", composed by the English-speaking actress and playwright Janet Suzman at about the same time, to be premièred and published in Britain (London: Methuen, 2000). In her other chapters, where Jackson in similar fashion relates one major example from Russian literature to two examples selected from South African literature since 1980, she likewise bal- 224 HELGE NOWAK Admittedly, Jackson's recent critical study is not without its flaws.14 Be that as it may, there are however two points that can be made without reserve, and both of them unwittingly clash with Spivak's pronouncements made a decade earlier. First, despite its shortcomings, South African Literature's Russian Soul is not limited to one 'area', 'nation', or 'language' and far from lamenting The Death of a Discipline. By contrast with Spivak's monograph and her arbitrary selection of examples, Jackson's original Ph.D. thesis in Comparative Literature is fresh and successful enough as an attempt at Comparative Criticism that 'enacts interconnection' between two seemingly remote literary spaces, which in addition and in temporal respects are separated by a full century. The second point to be made is that Jackson cites a number of literary texts that do not only 'enact interconnection' – 'globality' – but also enact a sense of 'collectivity'; yet when those South African writers reach out to writers, texts, and readers well beyond their very own temporal and spatial concerns, they do not feel the necessity to adorn their contemporary writing, informed by examples of literature known world-wide, with outright 'cosmopolitan' or 'planetary' features. In a second step towards (more) insightful, comparative approaches to the worldliness of fiction, we move on from the critic to the text. Let us therefore further probe the term 'planetarity' by casting a look at an individual, politically informed, and crossculturally orientated text that invites a comparative reading because it is signalled from its very title also as an intertext. Mister Pip (2006), a novel from the pen of New Zealand author Lloyd Jones, travelled half-way around the globe, too, but in a different direction, first to link up intertextually with a seminal work from the British canon, and then to be awarded the Commonwealth Writers Prize and shortlisted for the Man Booker Prize in 2007.15 Mister Pip is a cross-cultural adaptation of Great Expectations (1860-61), a novel which Mr Watts, the White expatriate protagonist, introduces to native children in a village school on the South Sea island of Bougainville as "incidentally, […] the greatest novel by the greatest writer of the nineteenth century, Charles Dickens" (Jones 2013, 27). The humanist and universalist (rather than planetary) implications of Lloyd Jones's award-winning novel from New Zealand, however, reach beyond merely writing back to the Empire. Mister Pip comes as an autodiegetic com- 14 15 ances out her Comparative Criticism. She starts out from an initial Russian text, and once she has established interconnection, she usually reserves much room for the less well-known South African counterpart by Afrikaans or Black African writers – such as when she compares Miriam Tlali's 1980 Soweto novel Amandla to Gordimer's July's People (1981), sees Marlene Van Niekerk's 1994 Afrikaans novel Triomf both against Coetzee's 1994 Dostoevsky novel The Master of Petersburg and also against Disgrace (1999), discusses De Wet's A Russian Trilogy mentioned above, and relates Kings of the Water (Afrikaans writer Mark Behr's second English novel, 2009) to Lewis Nkosi's Mandela's Ego (2006). This does not rule out talking about e.g. Coetzee at greater length, in contrast to her own complaint cited above. In some chapters, the initial comparison to Russian novelists Turgenev, Tolstoy, and Dostoevsky, but also Chernychewsky and Herzen, serves only as a peg to hang on the discussion of the South African examples, which, in addition, are compared among themselves. Sometimes, too, there are not too many obviously formal qualities uncovered, which – so the argument runs – were necessitated by the novels' themes, and ground for comparison. Mister Pip first came out with Penguin Books New Zealand in January 2006, and with Text Pub. Co. in Melbourne, Australia, on 25 September 2006. A British edition soon followed (London: John Murray, 01 August 2007), as well as editions for the American book market (New York: Dial Press and Toronto: Knopf, 31 July 2007). See <https://www.goodreads.com/ work/editions/2834931-mister-pip>. AROUND THE WORLD IN 18 PAGES 225 ing-of-age narration of Matilda Laimo, one of the village school's pupils, aged 13 at the outset of the story. Interspersed with threatening and occasionally short, sharp shock scenes related to the actual guerrilla war on Bougainville for independence from Papua New Guinea (1988-97), Great Expectations is read, 'retrieved', and recreated at least six times and in different ways during the course of Jones's novel. The first reading in instalments, a chapter a day, is done by Mr Watts when he ventures to take over the education of the village children in wartime. The first impression of this first reading of a work from the English canon, read aloud to native pupils in a former outpost of Empire by a White expatriate who presently occupies the mission house, smacks of just such a mission in the spirit of cultural imperialism and civilisation. Yet actually, it is nothing of the sort, even when the fact is taken into account that all events are seen through the eyes of a child-narrator who may be easily impressed by the high regard in which Dickens and his novel are held by Mr Watts – so impressed that she placates Pip's name by writing it into the sandy beach and adorns this 'shrine' with cowrie shells. Such a culturally-imperialist, first impression is only called up to soon be corrected through both the constellation of characters and the further characterisation of Mr Watts.16 On closer inspection, the significance of that momentous, first reading of Dickens's novel to the children, day by day, appears less to lie in a post-imperial context17 than in a mirror of literary and media history. The village represents an oral society: there are only two books all over the place, namely the 'Good Book' (a Pidgin Bible owned by Matilda's mother Dolores) and Mr Watts's copy of Great Expectations, which he shares with the pupils by reading it aloud to them and answering questions that come up with regard to expressions unknown to them, such as 'a rimy morning', 'a blacksmith', 'an emigrant', or 'immensity' (ibid., 37f., 51, 65, 76). In the evenings, the children in turn tell their parents about Pip's story. Didactically, such a form of teaching – here Dolores has a point in her criticism of Mr Watts – clearly imitates and rivals reading from the Gospel, and definitely "opens up a world of imaginative possibility" (Wandor 2007). More importantly, though, this situation mirrors the rise of the novel in Early Modern, oral societies marked by religious fundamentalism. And likewise significantly, the story of Mister Pip does not end there. "We had no books. We had our minds and we had our memories and, according to Mr Watts, that's all we needed." (Jones 2013, 32) Indeed, when Mr Watts's copy of Great Expectations gets lost after a raid of 'redskin' (government) soldiers on the village, 16 17 The only person among the villagers to stand up against Mr Watts's teaching is Matilda's mother Dolores, who, however, is marked out herself as the proper product of missionary education. She therefore resents Mr Watts's spreading of his gospel because it abstracts the children from reading 'the Good Book', meaning the Bible. Such a Puritan or Evangelical zeal clearly marks the mother out as spiritually limiting herself and others, which ensures that the readers' sympathies will continue to lie with Mr Watts. Critical opinion was divided on this point. One of the first reviewers of Mister Pip called it "a post-colonial fable about reading" (Falconer 2006, cited in Taylor 2009, 104), while an academic critic later speculated that "the reader may begin to wonder whether Mister Pip is not simply a story about telling stories rather than a novel which is specifically tied to its Bougainvillean location" (Norridge 2010, 66). See moreover Norridge (2010, 68) for a qualified comment on the author's statement (in an e-mail to Norridge dated 26 December 2008) that "Matilda, in a sense, is colonized by the book Great Expectations". 226 HELGE NOWAK the teacher calls on individual pupils to 'retrieve' scenes from the novel from their own memories, to share those fragments with the group, and so to recreate the novel bit by bit in a form of productive response. In this 'retrieving', re-reading, and retelling of Pip's tale, the children are allowed to fill the gaps of memory with 'gist examples' – by words or items from their own experience (like a 'canoe tree') in order to 'get the gist of what is meant' (ibid., 113f.) The result is a communal recreation of a work of art, which allows – in Postcolonialist diction – the periphery (at which the novel was set and conceived) to exert its agency in adapting a formerly metropolitan and now hybrid work of art to a new, less hierarchical and truly postcolonial situation, in which Mr Watts is relegated to the function of a master of ceremonies and referee, but a referee who has to accept that the rules will be bent when required (as in the case of 'gist examples'). Already at this point, Mister Pip celebrates the mark some outstanding literary works may leave on the minds of their audience for a whole life. With its many scenes of communal reading, and with "the great faith that Jones has in literature, to effect change no less than to offer solace", as Olivia Laing wrote in her review for The Guardian (Laing 2007 / 2013, 218), Mister Pip shows very much of the 'collectivity' that Gayatri Spivak has stressed but also missed (cf. Spivak 2003). And still, it is unnecessary to speak of Jones's novel in terms of 'planetarity', 'cosmopolitanism', or even 'globalisation', let alone juggling with 'the global' and 'the local' – labels which could also easily be applied to Jones's novel, but with nothing much gained by any of them. Indeed, for a critique of 'globalisation' in Spivak's and Annesley's sense of 'consumerism', and for a celebration of the consummation of literature as an antidote, one need not look to Mister Pip. For a rounding on the qualitative loss of life bought together with a materialist outlook and an eye on affluence, one needs look no further than to Jones's hypotext or source text (Genette 1983), namely Dickens's scathing critique of 'consumerism' in Great Expectations. However, and in addition to that, the basic sense of 'collectivity' in Jones's novel indeed invites further comparison, well beyond its intertextual companion novel, namely to e.g. the novels of Joseph Conrad,18 Graham Greene, or Nadine Gordimer, and the plays of Friedrich Dürrenmatt or Athol Fugard, which all show similar humanist and universalist concerns. In such a comparative and certainly lucrative reading of the theme of general humanity and the humane in these and other outstanding works of literature which also may have left their mark, maybe for a lifetime, on the minds of individuals or a group (as in Jones's village classroom) one does not need to speak of 'planetarity' or 'cosmopolitanism' as something new; 'general humanity' and 'the humane' would still suffice.19 18 19 When reading Mister Pip against Conrad's stories about outposts of Empire, Mr Watts has more of the qualities of Lord Jim than of Mr Kurtz. In Wellington, New Zealand, Tom Watts had 'gone native' by turning from his New Zealand wife June to the neighbouring 'Black' scholarship girl Grace, and embarking on a new life together with her in her native village on Bougainville. Here, the man who was once fond of amateur theatricals created a new role for himself in times of civil war. In Matilda's words, summing up her experience of him much later in her life, "[h]e was whatever he needed to be, what we asked him to be. […] We needed a teacher, Mr Watts became that teacher. We needed a magician to conjure up other worlds, and Mr Watts had become that magician. When we needed a saviour, Mr Watts had filled that role. When the redskins required a life, Mr Watts had given himself" (Jones 2013, 205). As when Abdulrazak Gurnah ends his book review with the estimate that "Mister Pip is a thoroughly persuasive demonstration of how narrative is refashioned in the reading, and how in turn AROUND THE WORLD IN 18 PAGES 227 In between raids of 'redskin' (government) soldiers, the villagers are also sought out by 'rambos' (rebel soldiers) who are likewise puzzled by the rumour of Mister Dickens as well as the beach shrine to Pip, and also try to get hold of those elusive persons. Mr Watts introduces himself to them as 'Mister Pip', and holds both 'rambos' and villagers in thrall by telling Pip's story a third time, on only seven (and not 1001) nights, but much in the manner of Scheherazade's telling of Arabian stories in order to keep death away at night's length. This time, "Mr Watts' Pip" (Jones 2013, 143) is remade as a new hybrid by fitting parts of Tom Watts's own life and interracial love affair with a girl from Bougainville into the frame story provided by Dickens's narrator, Pip. This is also the last time that Mr Watts himself exerts some influence of any sort on the recreation of Pip's narrative in the minds of his listeners. From then on, it is Matilda who takes over instead.20 Years afterwards, when she has grown up and left Bougainville to go to high school in Australia (the continent where Dickens had dumped his character Magwitch, the prisoner), Matilda reads Great Expectations for the first time all on her own, and in the voluminous form that Dickens actually conceived it. Then an unpleasant truth dawned on me. Mr Watts had read a different version to us kids. A simpler version. He'd stuck to the bare bones of Great Expectations, and he'd straightened out sentences, adlibbed in fact, to help us arrive at a more definite place in our heads. Mr Watts had rewritten Mr Dickens' masterwork. (ibid., 189) That fourth, or first, reading makes Matilda follow up on the other novels of Dickens, and on the person of their author. As a relief teacher herself, Matilda reads Great Expectations (for the fifth time in Jones's novel) to unruly high-school boys in Brisbane, Australia, before she turns into a scholarship girl at the University of Queensland. During this period, Matilda reads and now also writes about Dickens's novel in yet another, academic sense. For her thesis on 'Dickens's Orphans', Matilda researches the novelist's life in Britain (in London, Gravesend, and Rochester), and also Mr Watts's life and marriage in Wellington, New Zealand.21 The ultimate recreation of Great Expectations is the metafictional turn at the ending of Lloyd Jones's novel. In a boardinghouse in Gravesend, Britain, and after a cataclysmic nervous fit, Matilda stops working on her thesis and instead sits down to write the autodiegetic narrative that readers have been presented with (ibid., 211). She begins Mister Pip with the sentence, "Everyone called him Pop Eye" (meaning Mr Watts, ibid., 11 and 211), i.e. with a variation on Dickens's famous introductory sentence to Great Expectations which is quoted several times in Matilda's narrative.22 Finally, but only then, at the sixth or seventh turn in 20 21 22 it invades and transforms the reader. […] The novel's rendering of this process creates something new and humane" (Gurnah 2007, 241; emphasis added). For a critical view on the characterisation of Matilda, and also for a detailed comparison between the actual conflict on 1990s Bougainville and its representation in the novel, see Regan (2008, 400). There, June Watts pictures her former husband to Matilda as far from brave, and altogether a failure – while Matilda knows he would give his life for the villagers. (Again, much more like Lord Jim than as a Mister Pip, or Kurtz.) For a critical view on the somewhat 'hurried and ad hoc' ending of the novel, see Bliss (2008, 66). "My father's family name being Pirrip, and my Christian name Philip, my infant tongue could make of both names nothing longer or more explicit than Pip. So I called myself Pip, and came to be called Pip." (ibid., 26, 108, also 139) 228 HELGE NOWAK this contemporary novel, the story of Mister Pip and his 'great expectations' is committed to writing – • after having been read aloud first to pupils in a village school on Bougainville island, and later to high-school boys in Brisbane, Australia; • after being 'retrieved', in the same context of orality, from the collective mem- ory of the village children, supplemented with 'gist examples' to close the gaps of memory; • after having been recreated once more in a consecutive performance to rebel soldiers of a life-story made up of fact and fiction, in order to keep death at bay; • and after having been read silently alone, in a manner which slowly went to become the norm for most forms of literature in Europe and elsewhere with the reading revolutions of the eighteenth century. After all those discrete 'readings' and performances,23 the story of Dickens's orphan boy then is twice more committed to writing and to print in Jones's novel, namely in Matilda's abortive academic thesis as a form of reproductive criticism, and in her own mix of life and literature as a different form of critical (or reproductive) and creative (or productive) response, which is handed down to Jones's readers in the form of the novel as a printed book. As an intertext that is presented as several re-readings rather than as a rewriting of a work from the canon of English literature, Lloyd's novel of course invites Comparative Criticism. In addition to this, and as a story told in different media contexts (including its adaptation for the screen in 2012),24 Mister Pip is especially illustrative of the productive and reproductive mechanisms of literature. And this is where this humanist, intertextual, and intermedial novel becomes attractive, too, for Comparative Critics that are interested in forms of 'globality' (such as Jackson). Let me pause here for a moment to reflect on the Comparative Critic and the Humanist Text before I take my third step and address issues of World Anglophone Literature – which happens to be the designation of Jeanne-Marie Jackson's professorship presently at Baltimore's Johns Hopkins University. Despite the valuable features of Jackson's timely study in Comparative Literature, its very shortcomings that were pointed out nevertheless necessitate another look at Comparative Criticism – one that allows for a comparison across regions and centuries, much like Jackson's, but that avoids be23 24 Among the scholarly treatments of Mister Pip, Korkut-Nayki (2012) sticks out for being focussed on just that point, but in relation to the notion of 'performatives' in J.L. Austin's speechact theory. In the meantime, Jones's award-winning novel that relates contemporary Australia and Oceania with its difficulties to Victorian Britain has not only travelled back round half of the globe, to Dickens's own country where it came out in 2007 with John Murray, a London publishing house that was founded even before Dickens's life-time. In addition, Jones's novel was filmed on the spot and adapted for the screen (Adamson 2012), and perhaps because of this Mister Pip also travelled further to the German language classroom, where it was brought out in an educational package that included an annotated edition of the English-language novel for German pupils (Jones 2013) plus a multimedia Teacher's Guide (Schumann 2014) plus a documentary film on DVD (Rotheroe 2001 / 2014). AROUND THE WORLD IN 18 PAGES 229 ing criticised itself for perhaps idiosyncratic and occasionally odd pairings of literary texts for the very sake of a purely thematic comparison. How can you revitalise the discipline (if that is needed) and use literary comparison as a method to bring about a comprehensive view on World (Anglophone) Literature that allows, among other things, to compare works from either one related historical phase or from different periods of literary communication across time and space? – Here, the peculiar way in which the stories of 'Mister Pip' have been mediated in Lloyd Jones's novel, may point to a solution outside a purely thematic form of literary comparison (which is and should not be the only option available). Literary communication involves works or texts produced and distributed by various individuals and professions in diverse contexts (literary, cultural, social, technological etc.) for the enjoyment of an audience. Literary works of art may generally be encountered in discrete and possibly variant textual versions (or simply 'texts') encoded for distinct media, such as orality and performance, manuscript circulation, print, and the various electronic media. In the course of Jones's novel, the story of Pip and his 'great expectations', once conceived by Charles Dickens and co-produced with publishers and (at a later point) illustrators in serial form and as a three-decker novel for a Victorian readership,25 is recited, (re-)read and remade, received and 'retrieved' for various audiences in different communicative contexts. The novel Mister Pip, then, has been endowed with a literary code that links it with one of the presently few remaining classroom classics of Charles Dickens in the Anglophone world, and with a linguistic code that occasionally includes an expression not common in either Bougainville (such as 'rimy', 'blacksmith', or 'emigrant') or in British English (such as 'canoe tree' or other 'gist examples'). While the performance code of the various readings of Dickens's novel can be gleaned from the narrative, the bibliographic code of the text of Lloyd Jones's novel that won the Commonwealth Writers Prize in 2007 differs markedly from that of the book edited – with much supplementary material – for the use in German classrooms (Jones 2013; Schumann 2014). Still another version, again encoded differently for the medium film, turned up when Andrew Adamson directed the movie Mister Pip from his own screenplay, based upon Jones's novel in one of its versions that had been produced for the Anglophone rather than the German book market. In addition to the simple thematic comparison of Jones's and Dickens's stories of 'Mister Pip' on the one hand, and of Jones's intertextual novel and its intermedial adaptation (Adamson 2012) on the other hand, the concrete but distinctive codes, media, and contexts of those variant versions must be included in a full comparison – and perhaps even prominently so. To engage in a form of Comparative Criticism that holds true not just for Mister Pip but also for other works of literature, that needs not be limited or troubled by notions of 'area', 'nation', or 'language' (but also 'culture', 'society', and so on), that is far from dead as a discipline, and that reaches beyond merely thematic similarities or differences, but may also reach across time, one needs to relate literary works of art to more general, 'transnational' and 'transcultural' entities than for example 'area', 'nation', or even 'language'. 25 When he serialised Great Expectations in his magazine All the Year Round (1860-61), Dickens was also his first editor, but did not directly collaborate with an illustrator for the serial and the first edition as a book. This was an exception from the rule; however, subsequent editions were illustrated. 230 HELGE NOWAK Media and their respective codes are such general entities. It will be necessary, therefore, for a Comparative Criticism of World Anglophone Literatures to connect literary communication via literary works of art to distinct strands of media-related traditions, which in themselves are further divided into temporal phases of development, and further differentiated with regard to respective codes. This will allow, then, to distinguish between, to see together and also to compare, across regions and periods, (first) forms of oral literature and texts conceived for a performance, besides texts produced and distributed (second) as manuscript, (third) in print or (fourth) in electronic ways and means. Either the form of publication intended by the author or the actual form of first publication would decide on the designation of a text to any of the media-related traditions. Thus, Mister Pip frequently addresses orality as a context and performance as medium, but is itself not part of a related tradition, and (just like Dickens's pre-text) part of literature bound up with print – as long as it is not, in addition, adapted for another medium. If such changes of code or medium should occur more frequently or more significantly in the life of a work of art, one could place it into additional, intermedial categories reserved for any such works whose resonance was not connected with one medium alone.26 Literary comparison could thus be grounded on different 'transnational' and 'transcultural' principles, well beyond merely thematic interests. To come back to Jeanne-Marie Jackson's concerns for the purpose of illustration: it makes a difference whether Chekhov's nineteenth-century plays are adapted in late twentieth-century South Africa in the period before or after the end of Apartheid, and to Afrikaans- or English-speaking audiences from the various ethnic segments of society. They will assume a different meaning, not simply due to the linguistic codes of Russian, Afrikaans, and English. In a once (or officially no longer) segregated society, the language of the play and the performance code of the individual production will also tie in with the theatrical environment and the social stratification of the audience, and in the end decide the full import of the play. Segregated audiences of the productions of Chekhov's original translated into Afrikaans and produced with a White cast between 1970 and 1992 will certainly – and increasingly so – have noted the parallels between fin de siècle Russia and Afrikanerdom at the Cape.27 Such a political and theatrical context will still have made itself felt in the 1996 first South African production of Drie Susters Twee, Reza de Wet's adaptation in Afrikaans of Chekhov's Three Sisters shortly after the 1994 handover of power to the Black majority (that, pressed for a choice, would opt for English rather than Afrikaans). De Wet's decision to change the linguistic code to English for the latter two plays of A Russian Trilogy will not only have enlarged her audiences inside and outside South Africa, and opened up new venues for staging her plays. At the same time, such a move will have made it more difficult for a simply nostalgic response to the collective loss making itself felt in both fin de siècle Russia and postApartheid Afrikanerdom.28 Choice of language code here goes together with aspects of 26 27 28 For a succinct account of this concept, illustrated with many literary examples including Great Expectations, see Nowak (2012); and for a more detailed elaboration, see Nowak (2006). For details on South African productions of Three Sisters in English and in Afrikaans, see <http://esat.sun.ac.za/index.php/Three_Sisters>. Even though – or perhaps because – they are evident, Jackson does not follow up in greater detail (in her fourth chapter on the response to Chekhov) the parallels between Chekhov's portrait of the Russian bourgeoisie in the twilight before the 1905 and 1917 revolutions, and Afrikaner- AROUND THE WORLD IN 18 PAGES 231 'collectivity' and 'globality', of intended audiences and meanings in discrete theatrical and political contexts, 'at home' and abroad, all around the world. All of this should be included in a 'transcultural' criticism that is informed by literary communication and its media, and thus can look out for fresh ground of comparison – not just with an eye on regional fiction with a global outlook. References Primary Sources Jones, Lloyd (2006): Mister Pip. Rosedale: Penguin Books New Zealand ----- (2013): Mister Pip. Ed. with a glossary by Alexandra Bruns. Stuttgart: Ernst Klett Sprachen Secondary Sources Adamson, Andrew (dir. 2012): Mister Pip. 115mins. Daydream Productions and Eyeworks Film (New Zealand) together with Olympus Pictures (USA). DVD Freestyle Digital Media, 2014 [an adaptation of Lloyd Jones's 2006 novel from Adamson's screenplay] Annesley, James (2006): Fictions of Globalization. London: Continuum Appiah, Kwame Anthony (2006): Cosmopolitanism: Ethics in a World of Strangers. London: Allen Lane, New York: Norton Bliss, Carolyn (2008): "Lloyd Jones, Mister Pip", World Literature Today 82.4, 65-66 Burke, Séan (2008): The Death and Return of the Author: Criticism and Subjectivity in Barthes, Foucault, and Derrida. 1998. 3rd rev. ed. Edinburgh: Edinburgh UP Chang, Elaine (2015): "Review of Tunkel (2012)," University of Toronto Quarterly 84.3, 139-141 Falconer, Delia (2006): "Review of Mister Pip, by Lloyd Jones," Australian, 4 November Genette, Gérard (1983): Palimpsestes: La littérature au second degré. 2nd, corr. and enl. ed. Paris: Seuils ----- (1997): Palimpsests: Literature in the Second Degree. Trans. Channa Newman and Claude Doubinsky. Lincoln: U of Nebraska P Gurnah, Abdulrazak (2007): "Lloyd Jones, Mister Pip" [Book review], The Dickensian 103.3, 239-241 Ho, Janice (2011): "Review of Schoene (2009)," Modern Fiction Studies 57.2, 358-360 Irr, Caren (2011): "Toward the World Novel: Genre Shifts in Twenty-First-Century Expatriate Fiction," American Literary History 23.3, 660-679 Jackson, Jeanne-Marie (2015): South African Literature's Russian Soul: Narrative Forms of Global Isolation. London: Bloomsbury Korkut-Nayki, Nil (2012): "How to Do Things with Words and Texts: Literature and Rewriting as Performance in Lloyd Jones' Mister Pip," English Studies 93.1, 43-56 Laing, Olivia (2007): "Pip Pip" [Book review], The Guardian, 7 July. Repr. in Jones (2013, 216-218) Mullaney, Julie (2002): Arundhati Roy's "The God of Small Things": A Reader's Guide. New York and London: Continuum Norridge, Zoë (2010): "From Wellington to Bougainville: Migrating Meanings and the Joys of Approximation in Lloyd Jones' Mister Pip," Journal of Commonwealth Literature 45.1, 57-74 Nowak, Helge (2006): Geschichte der literarischen Kommunikation: Zur Neukonzeption einer Geschichte der englischsprachigen Literaturen. Trier: WVT ----- (2012): "Literarische Kommunikation als Leitbild einer transkulturellen und medienhistorisch orientierten Literaturgeschichtsschreibung," Mitteilungen des Deutschen Germanistenverbandes 59.4, 333-359 (special issue "Literaturgeschichtsschreibung im 21. Jahrhundert – Konzepte in Wissenschaft und Schule", ed. Martin Huber) dom in South Africa during the 1980s States of Emergency and the Interregnum Period that led to the hand-over of power to the Black majority in 1994. 232 HELGE NOWAK Regan, Anthony (2008): "Mister Pip, by Lloyd Jones" [Book review], Journal of Pacific History 43.3, 399-401 Rotheroe, Dom (dir. 2001): The Coconut Revolution. 50 min. documentary. Luton (UK): Stampede Films [reissued as DVD with Schumann (2014)] Said, Edward (1983): The World, the Text, and the Critic. Cambridge, MA: Harvard UP Schoene, Berthold (2009): The Cosmopolitan Novel. Edinburgh: Edinburgh UP Schumann, Anne (ed. 2014): Lloyd Jones, "Mister Pip": Teacher's Guide. 1 vol. plus CD ROM plus DVD [Rotheroe 2001]. Stuttgart: Ernst Klett Sprachen Spivak, Gayatri Chakravorty (2003): Death of a Discipline. New York: Columbia UP Taylor, Beverly (2009): "Discovering New Pasts: Victorian Legacies in the Postcolonial Worlds of Jack Maggs and Mister Pip," Victorian Studies 52.1, 95-105 Tunkel, Nora (2012): Transcultural Imaginaries: History and Globalization in Contemporary Canadian Culture. Heidelberg: Winter Wandor, Michelene (2007): "Gargery's boy" [Book review], The Times Literary Supplement 5437 (15 June), 21 ROMAN BARTOSCH (KÖLN) Anthropocene F(r)ictions: World Literatures and Transcultural Ecology in an Age of Climate Change "What a consciousness of sin is to the saint, an awareness of ignorance is to the scholar". David Damrosch (2003, 112) In his programmatic study, What is World Literature?, the scholar and critic David Damrosch remarks that the scope of world literature today "extends from Akkadian epics to Aztec incantations", and he provocatively asks, "What isn't world literature?" (2003, 110). A radically inclusive idea of world literature, he goes on, is problematic on a theoretical level, since "[a] category from which nothing can be excluded is essentially useless" (ibid.). But maybe more importantly, it presents a probably insurmountable challenge for actual readers who, unlike Harold Bloom or C.S. Lewis, might struggle to even "come close to mastering the full range of a single national literature" (ibid., 112), let alone know enough about cultural, generic, and historical contexts to move smoothly "from the old world to the whole world", in Damrosch’s neat phrasing (ibid., 110). In fact, "a single canon of world literature […] cannot realistically be construed", Peter Carravetta (2011, 265) cautions, especially not if this 'single canon' is understood in an Arnoldian sense as a collection of "the best which has been thought and said" (Arnold 1869, viii), albeit on a global scale. How, then, can we conceive of – describe and work with productively – the arguably normative cosmopolitan endeavours of the new debate on world literature? This is what I will examine in this contribution, arguing against the all-inclusive notion of a hyper-expanded canon just as much as against a merely materialist understanding of the 'global literary marketplace', for instance from a perspective that challenges the very idea of literariness as it pursues instead an analysis of the novel as a global(ised) commodity. This would require us, in Ann Steiner's words, to "take the full meaning of the notion [of worldliness] and relate it to the actual contemporary book trade" with the objective to see in which ways "world literature is conditioned by sales systems, publishing traditions, translations, government support, taxes, and everything else related to the economy of literature" (2011, 316). Although there can be no question that marketing strategies and the power relations impacting on the formation of canons must not be overlooked, following this line of inquiry cannot be endorsed here. Such an approach, as Jan Baetens argues, would implicate "the collapse of many classic boundaries" since "[w]orld literature today is less the transnational reception of nationally created works and authors […] than a conscious attempt to 'produce,' that is, to 'invent,' more or less from scratch, global hypes" (2011, 337). But this is not my aim. Instead, I will describe the ethical and political dimensions of literary writing as tightly bound to the interpretive practices we bring to literature. Since interpretations and notions of literariness – the differentia specifica of aesthetic discourse – vary according to the respective approach with which literary 234 ROMAN BARTOSCH fiction is read, world-literary readings will in this essay be understood as necessarily unfinished and fragmented. The necessarily ambivalent and ongoing interplay between texts and readers that we call 'interpretation' grounds in a self-reflexive understanding of the limitations of each approach taken in isolation. I will locate the cosmopolitan potential of literature in the comparative grappling with conflict and consilience and thus move away from questions of canon formation towards the notion of an interpretive ecology of contrapuntal and even contradictory readings. What I am thus suggesting is to take seriously the impossibility of thinking globality without losing sight of what constitutes our understanding of distinct and interacting cultures and communities, and to work productively with the challenge 'to think globally and read locally'. My interest in the frictions inherent in this process stems from an interest in debates on world literature, cosmopolitanisms, and the ethics of literature more generally; from an approach to global fiction, in other words, that tries to envision a postnationalist means of assigning 'value' to literary texts that address, in one way or other, global issues and express a notion of world citizenship. Such a perspective has been supported, in literary theory and criticism, by studies on the cultural negotiation of global environmental imaginaries, for example by Lawrence Buell, who advocates a move "from local culture to global imagination" (2008, 76), and Ursula K. Heise, who likewise discusses the "Environmental Imagination of the Global", as the subtitle of one of her books has it (2008). Evaluation resurfaces here not as a supposedly timeless and inherently nationalist or Eurocentric notion of outstanding quality but in the form of the question in how far world literature can be seen as a new kind of writing and experiencing cosmopolitan and postnational existences. It is no coincidence that this new globality is discussed most emphatically in the context of what is now increasingly called the 'environmental humanities'; cultural and literary studies, that is, that seek to address environmental crises and climate change, always confronted with these phenomena's evidently planetary and supranational dimensions. In times of planetary crisis, it seems, a world literature is desperately needed that "speaks to the whole world", as Richard Meyer, for instance, described the aesthetic objective of world literature as early as 1900 (qtd. in Schmitz-Emans 2011, 52). Climate change and planetary environmental crisis may indeed be taken as such global topics that speak to the whole world – and the same seems true even more pronouncedly with regard to the concept of the Anthropocene, which conceives of humanity as a unified, geologically agentic, whole. Anthropocene discourse has, over the years, gained momentum in the humanities and will, as a category of literary criticism, thus be my test case for the discussion of world literature and its interpretive and evaluative potential. The concept of the Anthropocene emerged in the scientific field of geology and geochronology when Paul Crutzen and Eugene Stoermer suggested its use as a means to account for the human influence on the geosphere: humanity’s impact on natural environments has increased, so the hypothesis goes, in ways that are no longer captured by the notion that human beings are one biotic element amongst many on this planet; rather, 'we' have ended the Holocene and now collectively entered the 'Age of Man'. This assumption warranted a number of questions, most notably, for geologists, about the exact date of this seachange moment: is it, as some argued, nuclear power and its waste products that demonstrably alter the geological strata of the earth? Is it, more likely, the industrial rev- ANTHROPOCENE F(R)ICTIONS 235 olution in Europe that transformed systems of economic production in ultimately terraforming ways? Or is it, rather, the deep-time human evolution of modernisation, either after the Middle Ages (Moore 2016) or even the Neolithic Revolution (Diamond 1987)? This latter suggestion would in fact lead to refute the very idea of a Holocene as it equates the existence of homo/anthropos with its planetary and geohistoriographic influence (cf. Bartosch 2016; Crutzen / Stoermer 2000). The focus of scholars working in the humanities, however, is less on the appropriateness of the geohistorical hypothesis or on the exact date, let alone material through which to prove it, but on the normative implications already present in Crutzen’s original suggestion that to speak of the Anthropocene would require us to rethink our practices of interaction with and on this planet (cf. Bartosch 2015; Crist 2016) as well as its aesthetic implications. On an ethical as well as political level, Anthropocene discourse requires us to rethink human ways of relating to and with the world, and to try to come to terms with the implications of our primarily technoscientific cultures of dominating natural environments and retrieving, for instance, fossil fuels in ways that are highly unsustainable and, as suggested by geological evidence, terraforming. This argument can be seen as one addressing economic practices of capitalist societies and their exploitative and oppressive ontologies (for instance, the strict divide between nature and culture), which is why critics such as Jason Moore have suggested using the term 'Capitalocene' instead. Others have remarked on the irony that at the moment of our realisation of the fundamental entanglement of humans and nature, geological deep time, and history (Chakrabarty 2008), we choose 'Man' as the marker of this more-than-human epoch, suggesting, instead, to speak of the 'Chthulucene' (Haraway 2016). What interests me here is the aesthetic and literary-critical implications of these discourses and distinctions, especially the challenge of representing global, deep-historical change and a concept such as the Anthropocene, which are "at once wholly abstract and alarmingly material in aesthetically, rhetorically, and ultimately politically efficacious ways" (Garrard et al. 2014, 149). That alarmingly material risks and dangers become increasingly abstract and imperceptible has already been noted by Wolfgang Welsch (2003, 18-19) and discussed as a representational challenge for narratives by Rob Nixon (2011). With an eye on the planetary dimension of (representing) climate change, Greg Garrard describes this paradox as the "unbearable lightness of green", noting that "human population simultaneously magnifies the cumulative impact of our actions and dilutes my individual agency. The heavier we get, the lighter I become" (2013, 185). If we understand the Anthropocene as "a name for that moment in the history of the earth at which humanity's material impact and numbers become such that the set of discrete and once unconnected individual acts across the globe transmogrifies itself into an entity that is also geological and climatological", the "dark moment", in Timothy Clark's words, "in humanity’s realisation of its own nature" (2013, 5, 8), we are faced with the question how – and if – literary fiction is able to represent in any meaningful and potentially effective way the intricacies of climate change as an individual-yet-global phenomenon. As the history of literary criticism of climate change fiction shows, this question is also a question of evaluation, a question, in other words, of identifying writing that "speaks to the whole world", in Meyer's terms (cf. Schmitz-Emans 2011, 52), and suc- 236 ROMAN BARTOSCH ceeds in bringing home the idea and literary experience of this new planetary totality. In the context of an emerging 'Anthropocene criticism' (cf. e.g. Bristow 2015; JohnsPutra 2016), Adam Trexler's study Anthropocene Fictions stands out as one of the most exhaustive investigations into the new world(ly) literatures of the Anthropocene, and it will be consulted here in order to find out if, indeed, "climate change transforms generic conventions" (Trexler 2015, 15) just as it transforms environments, or if we are merely witnessing the production of another 'global hype'. Convinced of the former option, Trexler addresses the role of the canon, stating that [u]nderpinning the canon is a model of imagination whereby the author pulls all the strings, and character is the center of fiction. In short, it revolves around the human. But this isn't how the world works, of course, and it isn't actually how fiction works. Landscapes, animals, devices, vehicles, geological formations, and buildings are formally constructive entities in fiction. (ibid., 12) In this decidedly evaluative passage, Trexler moves from a description of "how the world works" to a prescription of 'how fiction should be working' in an argument that could be criticised both for its representationalist stance and its commitment to the naturalist fallacy that says there never follows an 'ought' from an 'is'. But this is not my point here. It is more instructive to see where this argument leads in terms of evaluative conclusions with respect to the canon and the notion of a new world literature. Trexler, like other 'cli-fi' critics, does not only look for but actively demands a literature that moves away from anthropocentric narratives towards global and more-thanhuman imaginaries, finding this, more often than not, in experimental science fiction, which also asks for a redefinition of criteria for canonicity (cf. Bartosch 2012a): "climate novels must change the parameters of storytelling, even […] draw on the tropes of recognisable narratives", Trexler writes, since "it can be said without exaggeration that the underlying causes of the Anthropocene have altered the horizon of human activity, as well as the capacities" (ibid., 14-15). From this perspective, the enterprise of writing and reading (in) the Anthropocene becomes a strangely prescriptive one. In Trexler's definition of Anthropocene fiction as writing that "addresses the historical tension between the existence of catastrophic global warming and the failed obligation to act" (ibid., 9), we have a poetic and political programme mapped out for us already, and this tendency to formulate what a literary text should be doing and then waiting for it (to be written) seems characteristic of cli-fi and Anthropocene criticism. Perhaps the most significant example is the conclusion of Andrew Dobson's review of existing novels and their flaws: The future must be grim, and it must be different from the present. If the novel is set in the future there must be regular flashbacks to a familiar past which contrasts with the difficult present. Characters must be used to explore the ethical and moral strain of changing circumstances: liberal values should be tested to possible destruction. There must be lots of weather – preferably wild and wet. There might, according to the author’s taste, be a journey – which may or may not be redemptive. Finally, it’s a climate-change novel, not an exploration of middle-aged angst, teenage hormones or any of the other themes that get in the way of the topic at hand. So there's the recipe. Who’s going to write the book? (2010, n. pag.) According to Robert C. Young, a comparable prescriptiveness can be found in postcolonial studies with its primarily political programme and functional model of literary writing: "the basis of postcolonial literature has never been, in the first instance, aesthetic criteria, but rather, the effects that it seeks to achieve – it is a literature written ANTHROPOCENE F(R)ICTIONS 237 against something, namely conditions that obtain in the everyday world" (2011, 216). Postcolonial literature, in other words, could thus be summarised under the umbrella term of "resistance literature" (ibid.): "The writer is less concerned with aesthetic impact than making a critical intervention" (ibid.). This critical intervention, however, is situated on a slightly different plane, or scale, as I will argue below. For sure, Young's characterisation of postcolonial studies in terms of what had more properly been referred to as postcolonial politics is generalising, and so is my sketch of Anthropocene criticism outlined above. But it might still be helpful in raising awareness of certain tendencies in the appraisal and discussion of fictional works and their alleged impact. Both approaches focus on a specific phenomenal scope, one ecological and the other political, and both trace and discuss it in fictional writing and arrive at certain conclusions concerning the role of fictional writing in their respective contexts. Yet, they are relatively seldom brought together in ways that take seriously both critical projects at the same time, which is not a matter of ignorance so much as of incommensurability of the very scopes of politics and global ecologies. The 'global' perspective of Anthropocene discourse remains bound to 'local' criteria that define humanity and the generic dealing with global environmental change, which is why one could conjecture, with anthropologist Kathleen D. Morrison, that the "Anthropocene concept is oddly eurocentric" (2016, n. pag.). Thus, it relies on a construction of human collectivity that seems problematic from the perspective of postcolonial criticism – while the resistance Young claims to be characteristic of postcolonialism seems oddly out of scale with the planetary role of a unified humanity. As cli-fi seeks to imagine narratives of the "tragic environmental Leviathan" (Clark 2015, 14-16) that mankind has become, or to map the "enormous and dense tectonic plates of humanity" (Michel Serres qtd. in ibid., 14), postcolonial fiction concerned with environmental change and environmental justice shows an acute awareness of the national as well as the socio-political and economic divisions inherent in neo-colonial environmental exploitation. Despite the fact that these texts explicitly address the loss of biodiversity, change of climate, increase in supposedly natural disasters as well as an increase of levels of vulnerability of regions, ecosystems and people, they likewise explicitly refrain from imagining some Anthropocene sublime in the form of either a unified humanity driving itself and the planet towards extinction, or of marvelling at the emergence of a 'world risk society' and its cosmopolitan potential.1 Pointing to this incongruence is not meant to diminish the insights and values of Trexler's meticulous work; it is, in fact, not even directed against cli-fi criticism generally. Rather, it helps to recognise, firstly, the prescriptive aspect of said criticism – we need new world literature because of the new world we live in. Secondly, it can explain the relative absence of postcolonial writing in Anthropocene criticism. Thus, when Trexler complains that "[u]nfortunately, very few climate change novels have displayed a substantial engagement with developing countries" (2015, 124), one may well question the idea that writers from these countries ignore climate change, and suggest that their exclusion from the canon of climate change fiction has to do with the fact that the new global realities of the Anthropocene do not lead to a new generic field of Anthropocene world literature but rather manifest in many, sometimes contradictory, ways. In1 See Bartosch (2015) for a sustained engagement with literary examples from the postcolonial world in the context of this argument. 238 ROMAN BARTOSCH deed, Trexler, too, concludes that "there can be no single, ideal representation of the politics of climate change" (ibid., 167) – which forces us to rethink the interplay of writings in an age of climate change rather than set up a canon of works seemingly equipped to narrate the Anthropocene: Thinking about climate change, there is always a temptation to reduce it to a discrete, bounded question. […] In the case of climate change, however, the 'problem' cannot be deferred or resolved. While many novels concentrate the disaster into a single tsunami, climate change's real effects are more distributed: desertification, contamination of freshwater, fiercer tornados, extinctions, destroyed mangrove barriers, crop failures, and so on. These effects have different time scales, they impact communities differently, and they have different implications for local and distant humans. (ibid., 170) It is worthy to further pursue Trexler's observation that the effects of climate change are felt on differing scales – a notion that would radically question not only the uniform(ing) tendency of both Anthropocene and world literature discourse2 but also call for a novel approach to reading fiction in, and engaged with, an era of environmental change. The most pronounced engagement with this idea comes from Timothy Clark, who describes the Anthropocene as a "threshold concept" that can only be understood through the notion of scale and what he calls "derangement of scale". Scale, Clark begins, "usually enables a calibrated and useful extrapolation between dimensions of space or time" – and it is this notion of appropriate calibration that climate change is troubling (2012, 148). "[W]e have a map", he continues, "its scale includes the whole earth but when it comes to relating the threat to daily questions of politics, ethics or specific interpretations of history, culture, literature, etc., the map is often almost mockingly useless" (ibid., 148-149). An engagement with scale produces "scale effects", Clarke argues, which are confusing because they take the easy, daily equations of moral and political accounting and drop into them both a zero and an infinity: the greater the number of people engaged in modern forms of consumption then the less the relative influence or responsibility of each but the worse the cumulative impact of their insignificance. (ibid., 150) And he conjectures that maybe, "most given thought about literature and culture has been taking place on the wrong scale" (ibid., 152). At the same time, and this is especially important from the postcolonial-political perspective I alluded to above, we have to understand that such Anthropocene discourse has its blind spots, too. Humanity "is not", Clark cautions, "some grand mega-subject or unitary agent in the sense this trope implies" (ibid., 151), and the cumulative (ir)responsibility suggested by Anthropocene notions of humanity stands in stark contrast to a political criticism that neatly distinguishes power relations, unequal developments, and hierarchical strata of human societies in their historical and political enmeshments. Trying to focus on both scales at once leads to a form of derangement or, as Clark also calls it, "Anthropocene disorder" – "a feeling of a break-down in the senses of proportion and of propriety when making judgments" (2015, 145). Clark names a number of topics that effect such break-downs, among them overpopulation as the most provocative case in point because it highlights the "clash between a broadly liberal politics and environmental realities" (Clark 2011, 17-129; cf. Clark 2015, 80-96; Haraway 2016, 208-210, n18). Concluding, he identifies three scales that 2 For critical remarks on the latter notion of world literature, see Bessière / Gillespie (2015). ANTHROPOCENE F(R)ICTIONS 239 are most prominently at work in our imagination and, accordingly, in literary fiction. First of all, there is the "personal scale that takes into account only the narrator's immediate circle of family and acquaintances over a time frame of several years" (Clark 2015, 99). While the close-knit community of the core family hardly ever exhausts a narrative's scope of concern – one has only to think of the supra-generational family epics of the nineteenth-century novel, for instance – this scale seems to remain of high interest for readers who, when they say they are 'reading for plot', probably imply that they are interested in the actual experiences and fates of the main characters. The second scale is described by Clark as one of "national culture and its inhabitants, with a time frame of perhaps a few decades, a 'historical period' of some kind" (ibid., 100). From what has been said above, we could possibly conclude that much postcolonial criticism and its historical and political foci are situated on this scale. In Clark's words, postcolonial studies evokes "methodological nationalism", namely the assumption […] that the nation-state and its boundaries form a natural or at least selfevidently justified context for discussion of the literary and cultural artefacts that arise within its borders. The nation-state is implicitly identified as the horizon that identifies issues of interest […]. (ibid., 55; cf. Schoene 2009, 9) While Clark's wholesale criticism of postcolonial studies may be debatable, it seems important to take into account that "methodological nationalism" makes sense when it comes to questions of political agency and responsibility and, accordingly, to liberalpolitical projects such as decolonisation. According to Clark, with climate change or the Anthropocene, however, we have now moved towards a "third, larger, hypothetical scale": "that of the whole Earth and its inhabitants", shifting our perception of human and environmental history and, thus, our sense of interpretive horizons (ibid., 100101). This, by and large, is the perspective assumed by many environmental or ecocentric approaches to writing: once the "non-anthropic" (ibid., 106) dimension of history and cultures is taken into account, questions, e.g. of overpopulation and birth control, or the environmentally beneficial impact of the death of civilisations and technological infrastructures, take up new meanings, leaving us, as Clark observes, with a sense of derangement and "a feeling of a break-down in the senses of proportion and of propriety when making judgments", as remarked upon above. Indeed, approaches have been developed that try to assume both the postcolonial-political and the global-environmental perspectives at once (Huggan / Tiffin 2010; DeLoughrey / Handley 2011; Wright 2010), and a promising field of literary and cultural studies looks at the ways in which fiction can, if not resolve the underlying conflict and confusing scale effect, at least narratively address the aporia inherent in what we have come to call the Anthropocene (Bartosch 2012b; James 2015; Zapf 2016). But the incommensurability Clark points to cannot be downplayed. It is true, from a postcolonial-political perspective, that climate change has by no means been 'caused by humanity' but by a small group of globally connected yet still very local capitalist and industrialist players. And it is also true, as Timothy Morton dryly remarks in an article for the Cambridge Journal of Postcolonial Literary Inquiry, that "[t]he Sixth Mass Extinction Event [is] caused by humans – not jellyfish, not dolphins, not coral" (2014, 258). Which part of the answer we endorse, whether we think environmental crisis needs a political or an ontological answer, is a question of scale. And a scale-bound perspective is less a matter of formulating a writerly or analytical stance that considers 240 ROMAN BARTOSCH all aspects in equal measure; this would be an impossibility anyway, as Clark reminds us: "No finite piece of writing can encompass a topic that seems to entail thinking of almost everything at once – climate, culture, politics, population dynamics, transport infrastructure, religious attitudes" (2015, 78). Comparative approaches in the Anthropocene should therefore not rely on the assumption that finding the 'right' scale – political or planetary, if this clear-cut binary is at all tenable – could resolve the question of text choice and interpretive praxis but these approaches should take into account that the scaling, at least in theory, requires multiple, contradictory readings: "to read and reread the same literary text through a series of increasingly broad spatial and temporal scales, one after the other, paying particular attention to the strain that this puts on given critical assumptions and currently dominant modes of reading" (ibid., 97). The plurality of interpretations thus gained would be closer to a truly cosmopolitan vision of the hermeneutic potential of fiction, and it would point to both the blind spots inherent in any critical approach and the potential of changing perspectives. Jennifer Wenzel's distinction of "planet" and "globe" (2014) might be helpful when it comes to such interpretive flexibility and processuality. Drawing on Gayatri Chakravorty Spivak and Lawrence Buell's respective takes on the totality of the global, Wenzel contests the "Apollonian view from high above the earth and the high-minded cosmopolitanism often associated with that perspective" (ibid., 19). Instead, she suggests we distinguish between "the planetary conscious" at the heart of the "Anthropocene imaginary" and a "more-than-humanist" worldliness (ibid., 25) as an interpretive counterpoint.3 By invoking the idea of an interpretive counterpoint, she proposes to "adapt Edward Said's notion of 'contrapuntal reading' that reads the literature of empire from multiple sides of the colonial encounter, and interprets literary texts in terms of broader histories of imperialism" (ibid., 22). This juxtaposition is inscribed into the notion of scaling as an interpretive procedure and it allows to call into question the still prevalent practice of conceiving of literary fiction as something monolithic and homogeneous, claims to the contrary notwithstanding. When Schoene asks, for example, whether "in our increasingly globalised world, the novel may already have begun to adapt and renew itself by imagining the world instead of the nation" (2009, 12), he in fact asks for a specific type of novel that synecdochically comes to stand for the totality of literary writing in the twenty-first century. But the literary field is diverse and chaotic: some novels might indeed privilege a certain political stance or interpretive scale. The task at hand seems, however, less one of construing a corpus of texts than of cultivating contrapuntal interpretations that are aware of scalar limitations and potentials. All "scales", in other words, may very well be brought to bear on the interpretation of any number of novels, and paying particular attention to a particular scale, or looking for specific novels that emphasise specific scales, is not a matter of literary-historical inquiry but of normativism and canon work. Schoene concedes as much when he writes that the first step to imagining cosmopolitan fiction is "to imagine ourselves as belonging to something far less securely defined and neatly limitable than the nation" (ibid., 180). Of course, in an age of global crisis, it makes sense "to conceive of ourselves first and foremost as members of humanity in all its vulnerable, precariously 3 See also Barnard (2009) and, for an insightful piece on "the limits of aesthetic cosmopolitanism", Vermeulen (2013). ANTHROPOCENE F(R)ICTIONS 241 exposed planetarity" (ibid.). But the very question what exactly defines ‘planetarity’ is answered neither by a (mostly Western concept of) cosmopolitanism nor by claims to Anthropocene totality. What is needed is an articulation of political and planetary meanings on more scales than the global, all of which, in their various ways, force us, pace Benedict Anderson to "imagine communities" (see Barnard 2009, 207). "The first axiom for an ethics of world literature", writes Peter Hitchcock, pivots on the crisis in 'world' as concept. To the extent that world literature is symptomatic of this crisis, its role as an ethical resource is, to say the least, ambivalent. Defining the world does not limit it (just as making it plural does not necessarily extend it). (2011, 367) This can be read as a call to both a plurality of literary genres and an awareness of the different worlding processes instigated by world(ly) literatures. And it can also be taken to suggest an interpretive engagement with scaling techniques that radically throw into relief the blind spots of each approach to literary fiction, thus mutually completing, but never fully succeeding in pinning down, the meanings of world, planet, globe, and literature. That a focus on inter- and metadiscursive plurality and on the functional effects of this interplay sheds valuable light on the question of the ethical and epistemological uses of literature has been maintained repeatedly by scholars working in the field of cultural ecology, most decidedly by Hubert Zapf (e.g. 2016), who ascribes to these functions a creative and transformative energy that cultural negotiations of the real rely on to no small amount. In light of the questions that have been driving this essay – the possibility of a 'glocal' cosmopolitan ethics of world literatures in the precarious times of the Anthropocene – I fully subscribe to Zapf's ideas concerning literature as a specific form of cultural ecology but would like to make the point that such an ecology needs to be transcultural if it is to grasp the planetary as well as the other scales outlined above: it needs to be transcultural in the sense that only a dialogue between different ways of cultural emplotment of the world may provide insight on the blind spots in rigid systems of thinking and imagining planetarity, and it needs to be transcultural in the sense of being aware that the very distinction between different cultures implies an a priori notion of cultural difference that, again, has its place on a particular scale as well. This will allow us to take full advantage of the 'trans-' of transculturalism: not only through but also beyond what is usually captured by the term 'culture'. A final word on the ethics of such an ecology of naturecultures and my call for a radical plurality that I think can reconceive of comparative studies as an enterprise constituted by cooperation: it is hard, maybe even impossible and at least somewhat frivolous, to engage in scholarly work on the political and ethical dimensions of literary writing as well as nationalist and postnational imaginaries today without taking into account, if only cautiously and tentatively, the current situation of world and especially US-American politics. If anything, the approach outlined above is a call for cooperation between national, global, and other ways of reading cultures, and it is a call for mutual appreciation over and against claims to superiority or unexamined value judgments in general. This is no small matter, and although literature departments might not be among the first places to look into when questions of world politics are concerned, the current times point unequivocally to the importance not only of a cosmopolitan vision, but also of the need to reflect on one's own stance and to contextualise it with regard to its potential and possible blind spots. The vision expressed by such a 242 ROMAN BARTOSCH dialogic approach – to fiction and cultural narratives more generally – is one that informs an education dedicated to diversity and transcultural dialogue in a highly complex world of largely unmapped literary and imaginative environments that cannot be known from any safe position but that can only be explored from numerous perspectives. World Literatures in the Age of the Anthropocene: what better point to start could we have? References Arnold, Matthew (1869): Culture and Anarchy: An Essay in Political and Social Criticism. London: Smith, Elder & Co Baetens, Jan (2011): "World Literature and Popular Literature: Towards a Worldless Literature?" in: D'haen, Theo et al. (eds.): The Routledge Companion to World Literature. London/New York: Routledge, 336-344 Barnard, Rita (2009): "Fictions of the Global," Novel: A Forum on Fiction 42.2, 207-215 Bartosch, Roman (2012a): "Literary Quality and the Ethics of Reading: Some Thoughts on Literary Evolution and the Fiction of Margaret Atwood, Ilija Trojanow, and Ian McEwan," in: Müller, Timo; Sauter, Michael (eds.): Literature, Ecology, Ethics. Recent Trends in Ecocriticism. Heidelberg: Winter, 113-128 ----- (2012b): EnvironMentality. Ecocriticism and the Event of Postcolonial Fiction. Amsterdam/New York: Rodopi ----- (2015): "The Climate of Literature: English Studies in the Anthropocene," Anglistik – International Journal of English Studies 26.2, 59-70 ----- (2016): "Back to the Future: Rethinking Time in Precarious Times," in: Schliephake, Christopher (ed.): Ecocriticism, Ecology, and the Cultures of Antiquity. New York/London: Lexington Books, 217-223 Bessière, Jean; Gillespie, Gerald, eds. (2015): Contextualizing World Literature. Frankfurt a.M.: Peter Lang Bristow, Tom (2015): The Anthropocene Lyric: An Affective Geography of Poetry, Person, Place. Basingstoke: Palgrave Macmillan Buell, Lawrence (2008): The Future of Environmental Criticism: Environmental Crisis and Literary Imagination. Malden: Blackwell Carravetta, Peter (2011): "The Canon(s) of World Literature," in: D'haen, Theo et al. (eds.): The Routledge Companion to World Literature. London/New York: Routledge, 264-272 Chakrabarty, Dipesh (2008): "The Climate of History: Four Theses," Critical Inquiry 35, 197-222 Clark, Timothy (2011): The Cambridge Introduction to Literature and the Environment. Cambridge: Cambridge UP ----- (2012): "Scale: Derangements of Scale," in: Cohen, Tom (ed.). Telemorphosis. Theory in the Era of Climate Change. Ann Arbor: Open Humanities P, 148-165 ----- (2013): "What on World is the Earth? The Anthropocene and Fictions of the World," The Oxford Literary Review 35.1, 5-24 ----- (2015): Ecocriticism on the Edge. The Anthropocene as a Threshold Concept. London: Bloomsbury Crist, Eileen (2016): "On the Poverty of Our Nomenclature," in: Moore, Jason W. (ed.): Anthropocene or Capitalocene? Nature, History, and the Crisis of Capitalism. Oakland: Kairos P, 14-33 Crutzen, Paul J.; Stoermer, Eugene (2000): "The 'Anthropocene'," Global Change Newsletter 41, 1718 Damrosch, David (2003): What Is World Literature? Princeton/Oxford: Princeton UP DeLoughrey, Elizabeth; Handley, George B., eds. (2011): Postcolonial Ecologies. Literatures of the Environment. Oxford: Oxford UP Diamond, Jared (1987): "The Worst Mistake in the History of the Human Race," Discover Magazine (May), 64-66 ANTHROPOCENE F(R)ICTIONS 243 Dobson, Andrew (2010): "The Fiction of Climate Change," in: openDemocracy, 17 September 2010, n. pag., <https://www.opendemocracy.net/andrew-dobson/fiction-of-climate-change> [last accessed 26 July 2017] Garrard, Greg (2013): "The Unbearable Lightness of Green: Air Travel, Climate Change and Literature," Green Letters 17.2, 175-188 ----- et al. (2014): "Imagining Anew: Challenges of Representing the Anthropocene," Environmental Humanities 5, 149-153 Haraway, Donna J. (2016): Staying with the Trouble. Making Kin in the Chthulucene. Durham/London: Duke UP Heise, Ursula K. (2008): Sense of Place and Sense of Planet. The Environmental Imagination of the Global. Oxford: Oxford UP Hitchcock, Peter (2011): "The Ethics of World Literature," in: D'haen, Theo et al. (eds.): The Routledge Companion to World Literature. London/New York: Routledge, 365-372 Huggan, Graham; Tiffin, Helen (2010): Postcolonial Ecocriticism. Literature, Animals, Environment. London/New York: Routledge James, Erin (2015): The Storyworld Accord: Econarratology and Postcolonial Narratives. Lincoln: U of Nebraska P Johns-Putra, Adeline (2016): "Climate Change in Literature and Literary Studies: From Cli-fi, Climate Change Theatre and Ecopoetry to Ecocriticism and Climate Change Criticism," Wiley Interdisciplinary Reviews: WIREs Climate Change 7.2, 266-282 Moore, Jason W. (2016): "The Rise of Cheap Nature," in: Moore, Jason W. (ed.): Anthropocene or Capitalocene? Nature, History, and the Crisis of Capitalism. Oakland: Kairos P, 78-115 Morrison, Kathleen D. (2016): "The Anthropocene Concept Is Oddly Eurocentric" (interview with Pranay Sharma), Outlook, 28 November 2016, n. pag., <http://www.outlookindia.com/magazine/ story/the-anthropocene-concept-is-oddly-eurocentric/2 98063> [last accessed 26 July 2017] Morton, Timothy (2014): "How I Learned to Stop Worrying and Love the Term Anthropocene," Cambridge Journal of Postcolonial Literary Inquiry 1.2, 257-264 Nixon, Rob (2011): Slow Violence and the Environmentalism of the Poor. Cambridge, MA: Harvard UP Schmitz-Emans, Monika (2011): "Richard Meyer's Concept of World Literature," in: D'haen, Theo et al. (eds.): The Routledge Companion to World Literature. London/ New York: Routledge, 49-61 Schoene, Bertold (2009): The Cosmopolitan Novel. Edinburgh: Edinburgh UP Steiner, Ann (2011): "World Literature and the Book Market," in: D'haen, Theo et al. (eds.): The Routledge Companion to World Literature. London/New York: Routledge, 316-324 Trexler, Adam (2015): Anthropocene Fictions. The Novel in a Time of Climate Change. Charlottesville/London: U of Virginia P Vermeulen, Pieter (2013): "Flights of Memory: Teju Cole's Open City and the Limits of Aesthetic Cosmopolitanism," Journal of Modern Literature 37.1, 40-57 Welsch, Wolfgang (2003): Ästhetisches Denken. Stuttgart: Reclam Wenzel, Jennifer (2014): "Planet vs. Globe," English Language Notes 52.1, 19-30 Wright, Laura (2010): Wilderness into Civilized Shapes. Reading the Postcolonial Environment. Athens and London: U of Georgia P Young, Robert C. (2011): "World Literature and Postcolonialism," in: D'haen, Theo et al. (eds.): The Routledge Companion to World Literature. London/New York: Routledge, 213-222 Zapf, Hubert (2016): Literature as Cultural Ecology: Sustainable Texts. London: Bloomsbury PAVAN MALREDDY (FRANKFURT/MAIN) AND ANA SOBRAL (ZÜRICH) Violent Worlds: Three Readings from the Global South 1. Violence and "World-Making" In 2008, the Broadcasting Complaints Tribunal of South Africa banned a song entitled "Get Out" (Outrageous Records 2006) by the Zimbabwean-born rapper Zubz, upon receiving a complaint from the right-wing Afrikaner party Freedom Front Plus that the song allegedly promoted hate speech (SABC). Let us begin by considering the lyrics of the song for a closer examination: Tell the oppressor Get Out And tell my people Fight For real, you need to – Cause yo, I now Feel the gun blast You know you really need to Watch out Cause see, that condescending tone You adopt when you talk to me Could get your hand blown, serious Mistake my kindness for weakness Just like your forefathers did I'll blind you with heat quick Can't learn respect Understand I'm gonna get this panga To your neck Take what's mine today And I'll rob you tomorrow Take my time, it's payback… So tell my people Fight Tell the oppressor Get Out And tell my people Fight Cause I know my rights1 For rap fans, the "Fight" call for confrontational violence may be reminiscent of the song "Fight the Power" by the African-American band Public Enemy (Motown Records), one of the great classics of the hip hop canon, from the faraway year of 1989.2 Even the "militant" aspect of the song as cited by the Tribunal seems like a replay of 1 2 The song and music video are available on YouTube (cf. <https://www.youtube.com/watch?v= BFjx9BYYDpI>). See <https://www.youtube.com/watch?v=8PaoLy7PHwk>. 246 PAVAN MALREDDY AND ANA SOBRAL the Public Enemy song. The music video to "Fight the Power", which stages a street demonstration by African-Americans in New York, famously included a series of figures wearing the military uniforms of the Black Panthers. Similarly, in "Get Out", the rapper Zubz is surrounded by men dressed in military uniforms and sporting weapons. Both the Black Panthers and the military men assume the role of security forces for the rappers themselves, thus enhancing the impression of a violent confrontation. Not just the appearances, but even the lyrics of "Get Out" seem to have been inspired by "Fight the Power", as this example illustrates: "Got to give us what we want/ Got to give us what we need/ Our freedom of speech is freedom or death/ We got to fight the powers that be". Public Enemy's tone is perhaps less aggressive, but we still notice here a clear call to action, and the common all-or-nothing or victory-or-death attitude of revolutionary uprisings. In either case, the sort of "world-making" that unfolds through the use of political violence amongst Black communities has multiple scalar, spatial, social, temporal, and even generic trajectories which cannot be reduced to a conglomeration of national idioms that have become characteristic of the lexis "world" in the "world literature" debate. Even our cursory comparison of the two songs gestures towards some of the complexities involving these diverse trajectories of "worldmaking" (Cheah 2014), of which we shall highlight only four: (1) Generic: By way of intertextual reference, Zubz is essentially paying homage to the rap canon, and placing himself within a tradition of what is usually referred to as 'conscious rap' in the USA. (2) Spatial/transnational: The main arena in which he is performing, namely South African national TV, as well as a series of references in the lyrics themselves, remind us that the context and the implications are indeed of a different nature. (3) Scalar/colonial/postcolonial: All the protagonists in the music video are black, and the reference to the oppressor's "forefathers" carries the implication of distinct ethnic belonging. Most obviously, the word 'panga' (i.e. machete) alludes to the way some white settlers in fact died at the hands of rebelling African people during the anticolonial struggle. The most famous example was perhaps the Mau Mau movement in Kenya (Lonsdale 1990), which inspired a whole raft of publications and illustrations in the imperial metropolis featuring the stereotypical bloodthirsty African barbarians sporting machetes; but also in other countries throughout Africa, the machete has become a symbol of violent outbursts. The line thus taps into an imaginary of purported 'African violence' that seems to confirm the worst racist nightmares about the 'dark continent' centred on the black subject who is reduced to an aesthetic object in European theories of the sublime. In line with this view, the Tribunal's objection to the perceived "militancy and violent threats" in its justification for banning the song also falls prey to the sort of Global Sublime that is being invoked by the "shock and awe" doctrine of the post-9/11 era (San Juan Jr. 2008). Such home-spun doctrines of Global Sublime, however, sustain themselves by sublimating the mythic violence of the state, while criminalising, demonising, moralising, and ultimately banishing the only form of violence available to the oppressed, i.e. overt, physical, or confrontational political violence. (4) Race/class/social divisions: While it is violence, more specifically confrontational violence that seems to bind the jarring worlds of Black Panthers, the Mau Mau insur- VIOLENT WORLDS: THREE READINGS FROM THE GLOBAL SOUTH 247 gency, the silent apartheid of (radicalised) Zimbabwe, and post-Apartheid South Africa, one would be mistaken to read the "communal bonding" and "world-making" that courses through these songs along racial or ethnic lines alone. After all, the only clear label attributed to the addressee of the song – and the target of the violent threats – is that of "oppressor". The rapper Zubz himself stated the following regarding his lyrics: "I deliberately took race out, because the act of oppression can come from anyone, regardless of colour" (Freemuse). Indeed, the Tribunal explicitly rejected the charges of "hate speech" against the song. Its decision to ban "Get Out" from South African TV had to do with its purported incitement to "imminent violence". It is worth quoting here the Tribunal’s final statement in greater detail: Although the song "Get Out" contains a few phrases which could be regarded as not inciting to imminent violence, the general effect is one of an urgent call to action: it is not just "get out or we will kill", but "tell my people fight", with machine gun sounds in the background (these sounds are heard on three occasions). Likewise "I'll blind you with heat quick" and "I'm gonna get this panga to your neck" and "tell my people fight" and "the future's in our hands right now in our grasp" and "now it's time to turn the tables" and "it's time we take it back" and "tell the oppressor get out, tell my people fight". (SABC, par. 19) It is a sort of blessing for our essay that the Tribunal went through the trouble of collecting all the relevant lines of the song for our argument. It is this aspect of militancy, i.e. the sense of union and comradeship produced by a violent popular uprising as a "world-making" and "world-binding" activity that this essay aims to address. But before we do so, it may serve us well to revisit the respective positions and the problems associated with the so-called Holy Trinity of the world literature debate: Pascale Casanova, Franco Moretti, and David Damrosch. 2. "World Literature" and Its Critics For Casanova (2004), world literature is essentially a competition of national letters, in which literary values are generated by the aesthetic standards and artistic protocols set forth by the European literary traditions in the metropolitan centres. In Damrosch's view (2003), such national letters that reach out to readers beyond their cultures of origin tend to benefit from the global literary market. For Moretti, however, national letters enter, and compete in, an unequal world system of dependency, in which their very literary form is constructed, if not manufactured by the pressures created by the market forces ("form as force", Moretti 2004, 63). While the three theses have served as the pillars of world literature debate, their respective approaches to the 'literary values' set forth by the pre-existing cultural capital, publishing trends, readership, consumption habits, genres, the subsumption of form under market (hence, the advocacy of 'distant reading', Moretti 2004) rely on a number of problematic assumptions: the novel as the primary source of 'world literature', Anglophone texts as worldly texts, canonical writers as worldly figures, and the Euro-American literary 'market' as the 'world literary market'. However, recent interventions into the world literature debate by critics such as Neil Lazarus, Amir Mufti, Pheng Cheah, Djelal Kadir, and Debjani Ganguly have called for a more inclusive understanding of literatures from the Global South, while addressing the question of translation, the problem of 'positional superiority', and the politics of difference and inequality. 248 PAVAN MALREDDY AND ANA SOBRAL Djelal Kadir, for one, favours an auto-critical approach that underscores the intentionality of comparison. If both comparative and world-literatures are correlative processes, Kadir argues, then the aim of this process should be to "keep the accent on the differential rather than privileging the assimilative" (2010, 8). While challenging the positional superiority of the critic in relation to the "world" – a world into which other unworldly literatures are to be assimilated – Kadir writes: We have all witnessed the packaging, marketing, and teaching of world literature by and in monolingual, monocultural, and national, not to say nationalist and ethno-nationalist, institutional contexts where any comparativity that might inhere in literature becomes elided, glossed over, or erased. (ibid., 6) In much the same way, drawing upon Muhsin al-Musawi's (2013) delineation of the Medieval and Islamic World of Letters between the thirteenth and the eighteenth centuries in Cairo with its far-reaching influence on other parts of the world including the Mediterranean, Southern Europe, North Africa, and West Asia, Debjani Ganguly reformulates world literature in terms of polysystems theory: the "simultaneous existence of a closed net-of-relations and concurrently overlapping open net-of-relations within a purportedly single system" (2015, 276). If world is to be understood as a "single system" even in the broadest sense, Neil Lazarus cautions that the structural inequalities that shape and sustain such systems cannot be conflated with cultural difference. Drawing from Moretti's uneven, unequal world literary system, Lazarus proposes a 'distant reading' of texts from both the centre and the global periphery that register such structural inequalities on a 'worldly' scale through "a common reference provided by global capital and its requirements" (2011, 123). Pace Moretti, such distant reading associated with the effects of structures and fields in the Global South, however, is not enough for Aamir Mufti. While challenging Casanova's premise that literatures from the non-Western world entered the world literary market only in the late eighteenth and nineteenth centuries, Mufti draws attention to the very "insertion" of Sanskrit, and Persian into Goethe's Weltliteratur debate in the 1770s (Mufti 2010, 470). For Mufti, the very debate on world literature represents "a formidable structure of cultural domination" (ibid., 462; emphasis added) or "the global relations of force that the concept simultaneously puts in play and hides from view" (ibid., 465), most notably the standardisation of linguistic heterogeneity in the name of a singular world. To unveil such a structure of domination, Mufti contends, "what is needed is better close reading" (ibid., 493), not 'distant-reading' of economic structures or those of market networks – "a reading attentive to the worldliness of language and text at various levels of social reality, from the highly localised to the planetary as such" (ibid., 493). Despite their divergent methodological orientations, what is worth noting in these critiques is that the meaning of the lexis 'world' is invariably reduced to: a) a descriptive category, as the Editors of n+1 magazine put it, something its addition (to literature) "is making up for, or a blemish it's trying to conceal" (2013, n. pag.); b) a derivate, modernist conception in its anthropocentric, secular human sublime; c) a scalar constellation of political three worlds bound by market and trade or; d) a conglomeration of nations or national cultures (Cheah 2014). Whether it is Arabic, Urdu, English, market, globalisation, capital or Europe, the 'world' in world literature appears to be VIOLENT WORLDS: THREE READINGS FROM THE GLOBAL SOUTH 249 invariably spatial, i.e. nation-, region-, or empire-centric. As Martin Puchner puts it in a rather blunt manner, "world literature is not written but made – made by a marketplace" (Puchner 2006, 49). Its heuristic, market-centric, utilitarian approach is perhaps best captured in Gloria Fisk's rather intemperate assessment of the debate: Both proponents and critics of world literature stake claims implicitly for literature's utility to a global economy and a globalized world, suggesting that the practice of reading literary texts from faraway places might foster the cross-cultural understanding on which transnational traffic depends, perhaps, or somehow slow the motion of capitalism's gaping map. (2014, n. pag.) Notwithstanding Fisk's scepticism, we find the recent critical turn in the world literature debate towards "highly localised" planetary constellations particularly relevant to our discussion. Having said that, even within this critical turn, the notion of the world remains equally constrained by what Kadir calls "our own epistemic, economic, and ideological" constructions (2010, 9). In other words, the divisive coordinates of the world (spatial, scalar, and market) of the earlier debate have merely been rehashed in the language of Empire/colonies, Self and the Other, centre and periphery, while reducing the "play of social forces" (Cheah 2014, 315) that both make and make up the world and its literatures – pleasures, desires, affects, and struggles – to a series of derivative, formal, inductive, and non-normative assumptions. Against this, Pheng Cheah draws attention to what he calls the "normative force" of world in the works of Auerbach, Goethe, Marx, and Arendt. As opposed to a "spatial" conception of the world, both Auerbach and Goethe's projects are built on a certain temporal assumption of world that seeks to evaluate "an inner history of mankind… which created a conception of man unified in his multiplicity" (Goethe in ibid., 315). For Goethe, world literature is essentially a "universal spiritual commerce", not merely the economic commerce, in which "every translator is to be regarded as a middle-man" (ibid., 318). In Marx, such temporality of the world's spirit is ascribed to "a higher, nonalienated sociality beyond the commodity relations of bourgeois civil society" (ibid., 316). Whereas in Arendt, it is the worldliness enabled by the intersubjective human relations (ibid., 325) in the public sphere, which are being systematically destroyed by totalitarianism and capitalism. 3. Reframing Violence If Cheah's non-utilitarian, affective, and struggle-based conception of the world rekindles the "play of social forces", we suggest that "violence", and more specifically, the sublime and divine aspect of violence, help us grasp that conception's normative and temporal dimension of 'world-making'. Our interest in violence is not only shaped by the temporal significance associated with events such as the 9/11 attacks and decadeslong wars in Afghanistan and Iraq, which gained recognition as major "world historical" events since the World War Two (Lazarus 2006, 10-11), but also by the strategic realignment of the world along such temporal scales of affects as fear, security, threat, survival, resistance, and resilience, as opposed to fixed geopolitical coordinates of nations, states, or contained cultures. Although, as San Juan Jr. (2008) has identified, the post-9/11 responsive violence has embarked on a new era of Global Sublime, with an endless supply of "shock and awe" as promised by George W. Bush, the proponents of world literature have paid little or no attention to the affective scales of "violence" that pervade our contemporary world order. Instead, the ensuing genres of the "9/11 novel" 250 PAVAN MALREDDY AND ANA SOBRAL and "terrorism literature" have confined themselves to questions of 'trauma', 'grief', and 'loss' in the European, American, and the transatlantic cultural contexts, while rendering the violence emanating from, and received by, the non-Western world in the language of war. Frantz Fanon, however, was among the first anticolonial critics to challenge the negative valorisation of violence in the (post)colonies. If colonialism itself "is violence in its natural state", Fanon writes, "it will only yield when confronted with greater violence" (Fanon 1963, 61). Such responsive character of violence, Fanon argued, serves the colonised to redeem the unity and the dignity that was robbed of them. In declaring that "violence is man re-creating himself" (ibid., 19) or "violence is a cleansing force" (ibid., 94), far from advocating the sort of instrumentalist, utopic, or sovereign violence of the vulgarised Marxist doctrines, Fanon gestures towards the sublime's transcendental character. Here, the idea of violence has a temporal, unifying, world-making, binding effect for the entire "Wretched of the Earth", an effect Moria Fradinger describes as "binding violence": "the violence between the most powerless and most powerful as part of a structure of enmity whose two polar opposites alternatively embody figures inimical to the fantasised unity of the nation" (2010, 188) or community. Paul Staniland terms such inimical unity of violence as "wartime political orders", in which both the state and its belligerents develop a sense of "shared sovereignty, collusion, spheres of influence, and tacit coexistence that blend state and non-state power, often alongside neighbouring areas of intense combat" (2013, n. pag.). Such enabling perspectives on binding, insurgent, and revolutionary violence go a long way in challenging European discourses of the sublime in the post-1789 context. Constructing 'violence' purely as an aesthetic category, something to be banished from the civic realm except for its sublime promises of 'civilisation' or revolution, most European empires exported violence to the colonies, while reducing the colonial subject to the sublime's object: "a figure of fear and terror" (Morton 2007, 37). Yet, within the European Romantic tradition, the sublime is imagined purely in a heteronomical relationship to reason: the sublime begins when rational faculties collapse. Such secular distinction between the rational and the romantic assumes that the sublime is something to be revealed to the subject at the end of reason. But in the non-Western traditions, where the romantic does not necessarily precede the rational, the sublime manifests itself as a pre-secular force that could be invoked, or called upon on a whim, as opposed to being revealed (to its subject) at the limit of reason. A good example of this would be the many iterations of the Salafist doctrine, including the calls for the Caliphate, which are being merely invoked in the name of a greater force. Having said that, such a pre-secular sublime cannot be dismissed as something purely theistic or irrational, for it invokes a greater force in order to meet short-term, utilitarian goals: to amass popular support to topple the Shia dominance, or the foreign forces operating in the region. For Slavoj Žižek, political violence loses its 'divine' character the moment it is hijacked by a religious or revolutionary vanguard: "when those outside the structured social field strike 'blindly', demanding and enacting immediate justice/vengeance, this is divine violence" (2008, 202). Drawing upon Walter Benjamin's work, Žižek reformulates 'divine violence' by distinguishing 'subjective violence' from 'objective violence'. If subjective violence is something that is presented as real and physical vio- VIOLENT WORLDS: THREE READINGS FROM THE GLOBAL SOUTH 251 lence with a clearly identifiable subject, Žižek argues that our response to such violence can only be subjective, which effectively hides from our view the violence carried out by and inflicted upon unidentifiable subjects – 'objective violence' (ibid., 2). As a response to such invisible violence inflicted upon unidentifiable subjects, 'divine violence' "imposes its terror and makes other parts pay the price – the Judgment Day for the long history of oppression, exploitation, suffering" (Žižek, n.d.). It is this very redemption of suffering through the divine, Messianic, and sublime violence that we consider to be a 'world-making' and 'world binding' force, of which we shall present two further examples. 4. Divine Violence: "Napalm" First, we wish to consider another rap song, this time from the USA, conveniently entitled "Napalm" (Viper Records 2011). A collaboration between the underground rap band Da Circle and the self-titled leftist revolutionary Peruvian-American rapper Immortal Technique, the song revolves around an apocalyptic scenario caused by objective violence – more specifically by the greed and brutality of an economic and political system bent on destruction. The highly explosive substance napalm, the first word to open the song and also prominent in the chorus (or "hook", as it is known in Hip Hop), becomes a metaphor for the destructive force of that system, and in particular of the military industrial complex that has apparently caused the chaos described in the song. The lyrics read: Napalm, fire storm, Industry meltdown Got'em runnin' round seeking salvation underground Decadence and negligence paralyzed the economic infrastructure Weaker than it ever been, The consequence now: Anarchy rules […] Mainstream's encrypted with a virus Hijacked like an oil tanker by Somali pirates Adorn the battle armor of a verbal assassin Setting off napalm, with murderous passion Genocidal fall-out, martyrs, casualties Krylon tapestries, ashes and memories This is the frontline, this is the dead zone Barely alive or in a box is how you head home! [Hook] This is napalm, Greek fire, white phosphorous, Justified genocide, judgement day politics Preach fire and liberty but give the world the opposite So I play Jesus casting devils out the populace We are all: Casualties of War!3 It is worth remembering that napalm, a flammable liquid mix of a gelling agent with petroleum, was most famously applied by the US army in Japan during World War Two, the Korean War, and the American War in Vietnam. Perhaps the most iconic image associated with napalm is the photo of child victims taken by the Vietnamese 3 See <https://www.youtube.com/watch?v=tUfGRHfAZiM>. 252 PAVAN MALREDDY AND ANA SOBRAL photographer Nick Ut just after an attack by the US air force on a village that served as a purported hide-out of the Viet Cong in 1972. Together with the repeated line "We are all casualties of war", the allusion to that image through the word "napalm" places us, the listeners, on a similar level as the naked girl at the centre of the picture, whose body is covered with napalm burns. In a world in which the industrial military complex has the power to eliminate people at will, as the lyrics suggest, everyone becomes a potential target. The solution offered by the speaker is, first, to join the "underground", i.e. the space beyond the control of objective violence. Of course, in the context of rap this line has a double message, as it refers not only to a possible political underground resistance movement, but also to the so-called "underground rap" genre, which boasts of being more critical and more political than its mainstream counterpart, also known as "commercial rap".4 Still, the notion of the "underground" as an actual space of resistance is highlighted by the music video itself, which shows the artists performing in some sort of industrial cellar, wearing military attire, which is reminiscent also of the music video of "Get Out". More importantly, the chorus/hook of the song advances another alternative to the dominant system, one that is closely connected with the underground – namely in the last line when the speaker emerges as nothing less than a Messianic leader. The assumption of a Jesus Christ persona "casting devils out [of] the populace" is particularly interesting in its recovery of the image of the son of God as an actual freedom fighter. Created in ancient Palestine, the Biblical figure of the Messiah was appealing because his arrival promised to end the economic and social exploitation of the Jews. He would usher in a new world where "the poor would be rich, the wicked would be punished, the sick would be healed, and the dead brought to life" (Harris 1974, 140). Like the Biblical Messiah, the speaker in "Napalm" promises to turn the current world situation "upside down", to use an expression by the anthropologist Marvin Harris (ibid., 162), and to thus re-establish a lost harmony. Clearly, for the speaker of "Napalm", the objective violence of the industrial military complex can only be countered with divine violence. The final lines of the song's last verse (rapped by Immortal Technique) highlight this: "So I’m on a crusade, with rocket propelled grenades/ To change history with the Rebel Army brigade". In other words: to not end up as just another "casualty of war", the speaker has turned to his own form of violence – and his own rebel army – as a mode of resistance. One last aspect of the music video worth exploring here is the closing frame, which includes a quotation from the anonymous French group The Invisible Committee: How does a situation of generalized rioting become an insurrectionary situation? What to do once the streets have been taken, once the police have been soundly defeated there? Do the parliaments still deserve to be attacked? What is the practical meaning of deposing power locally? How do we decide? How do we subsist? How do we find each other? (2009, 19) The authors of the book The Coming Insurrection, the purported (anonymous) members of The Invisible Committee, were charged with "purposes of terrorist activity" by 4 See, for example, Krims 2000, 10. VIOLENT WORLDS: THREE READINGS FROM THE GLOBAL SOUTH 253 the French government in 2008, and the book itself was used as evidence and presented as a "manual for terrorism" (ibid., 5). From the group's perspective, however, the actual terror is produced by what they call the "Empire", i.e. "the mechanisms of power that preventively and surgically stifle any revolutionary potential in a situation" (ibid., 13). Like the speaker in "Napalm", The Invisible Committee envision the sublime movement in an imminent catastrophe and an actual "collapse of civilization" and appeal to their readers to "choose sides" (ibid., 96). Divine violence becomes the means of constructing an alternative community that may survive the catastrophe brought about by global capitalism itself. 5. Pre-Secular Sublime: The Attack If Zubz's sublime lies with the insurrection staged by the oppressed victims of a (neo-) colonialist system, and Da Circle's and Immortal Technique's with the regenerating turmoil ushered in by capitalism's own destructive tendencies, our final example, the female suicide bomber in Yasmina Khadra The Attack (2007), makes a compelling case for the pre-secular sublime by means of divine violence. Sihem, the suicide bomber in question, is the wife of Palestinian-Israeli surgeon Amin Jaafari, based in Tel Aviv. Unable to digest why his wife, who grew up in an affluent neighbourhood of Tel Aviv would join a fundamentalist group, Dr. Jaafari embarks on a truth-seeking mission into the heartland of Bethlehem, seeking audience with the religious leader who he thinks recruited his wife. In the process, he meets the members of Palestinian insurgent groups who question Amin's right to "mourn for" his wife (Khadra 2007, 151), and accuse him of having subscribed to the "wrong school" of thought "without faith and without salvation" for being an Israeli citizen (ibid., 150-151). By Dr. Jaafari's own admission, Sihem's own quest for "faith" and "salvation" had little or nothing to do with religion, for she was not a "practicing" or "praying" Muslim (ibid., 37) till the moment she blew herself up. In fact, Dr. Jaafari's own shocking (re)discovery of Bethlehem as "a huge collection point, where all the wretched of the earth have arranged to meet in a futile quest for absolution" or Jenin as "some forgotten reach of limbo, haunted by amorphous souls, by broken creatures, half ghosts, half damned" (ibid., 209), serve as a proxy narration to Sihem's pre-secular sublime, that is, her decision to sacrifice herself "so that others can be saved" (ibid., 121). Although Sihem does seek the blessing of an Imam from Bethlehem before her suicide, religion here serves as a mere 'trick' to salvage the permanent state of injury (Mbembe 2003, 38; Morton 2007, 39) that is imposed upon occupied populations by means of secularsovereign instruments. Sihem's invocation of the survival of the homeless, nationless children (Khadra 2007, 69) as the justification for her suicide not only rejects the notion of religious salvation, but in doing so, transfigures her religious trick into (pre)secular action in which "the destruction of one's own body does not affect the continuity of the being" (Mbembe 2003, 38). Such notion of 'continuality' as an "excess" or "absolute expenditure" (Bataille 1985, 94-95) produced by sacrifice is reinforced by the frame story of the novel, wherein Sihem recounts her phantom escape from death after blowing herself up into pieces: "in my final throes, I hear myself sob… 'God, if this is some horrible nightmare, let me wake up, and soon…'" (Khadra 2007, 5; emphasis added). 254 PAVAN MALREDDY AND ANA SOBRAL It is this very act of waking up from death, as it were, that sublimates Sihem's sacrifice by (re)enacting the pre-secular sublime that tampers with the idea of religious salvation. Moreover, in Sihem's case, such pre-secular sublime is enabled by means of divine violence that ceaselessly resists the superimposition of religious or revolutionary ideologies. As the Mullah from Bethlehem who endorses Sihem's suicide reassures: An Islamist is a political activist. He has but one ambition: to establish a theocratic state in his country and take full advantage of its sovereignty and independence. A fundamentalist is an extremist jihadi. He believes neither in the sovereignty of Muslim states nor in their autonomy. In his view, these are vessel states that will be called upon to dissolve themselves and form the one, sole Caliphate. The fundamentalist dreams of single, invisible, umma, the great Muslim community that will extend from Indonesia to Morocco, and which, if it cannot convert the West to Islam, will subjugate or destroy it. We are not Islamists, Dr. Jaafari, and we are not fundamentalists either. We are only the children of a raged, despised people, fighting with whatever means we can to recover our homeland and our dignity. Nothing more, nothing less. (ibid., 157-158). We have quoted this passage at length not only because of its categorical distinction between jihadists, fundamentalists, and ravaged people, but for its 'worldly appeal' – from Indonesia to Morocco – to all Muslim societies for communal bonding on the basis of objective violence, not on the basis of political ambitions guided by Caliphates or cosmopolitan visions. As in Sihem's last (and only) piece of testimony that “no child is safe if it has no country" (ibid., 69), The Attack could be read as a 'world' literary text that not only sublimates the violence of the oppressed and the dispossessed, but one that boundlessly expiates the (dead) children of all nations who have no country. The three examples discussed in this essay have far-reaching implications for the current debates on world literature that tend to privilege Anglophone canonical novels as well as spatial and scalar notions of the world. Our reading of the vernacular literary examples – as opposed to "vehicular" texts that represent the language of the order and of the canon (Deleuze / Guattari 1986) – suggests that violence, particularly divine and sublime aspects of violence, assume certain temporal, normative, and affective dimensions that forge the means of 'world making' amongst the most dispossessed and disadvantaged sections in the Global South. It is thus not just the market, capital, or value that make a text worldly, as Edward Said cautions in The World, the Text, and the Critic, but texts themselves "are always enmeshed in circumstance, time, place, and society – in short, they are in the world, and hence worldly" (Said 1983, 35).5 References Primary Sources Da Circle feat. Immortal Technique (2011): "Napalm". New York: Viper Records Khadra, Yasmina (2007): The Attack. New York: Random House Public Enemy (1989): It Takes a Nation of Millions to Hold Us Back. New York: Def Jam Recordings Zubz (2006): Headphone Music in a Parallel World. South Africa: Outrageous Records 5 This publication is supported by the grant "MA 7119/1-1", for Pavan Malreddy, from the Deutsche Forschungsgemeinschaft. VIOLENT WORLDS: THREE READINGS FROM THE GLOBAL SOUTH 255 Secondary Sources Al-Musawi, Muhsin J. (2013): "The Medieval Islamic Literary World-System: The Lexicographic Turn," Mamluk Studies Review 17, 43-71 Bataille, Georges (1985): Visions of Excess: Selected Writings, 1927-1939. Trans. Allan Stoekl. Minnesota: U of Minnesota P Casanova, Pascale (2004): The World Republic of Letters. Cambridge, MA: Harvard UP Cheah, Pheng (2014): "World against Globe: Toward a Normative Conception of World Literature," New Literary History 45.3, 303-329 Damrosch, David (2003): What is World Literature? Princeton: Princeton UP Deleuze, Gilles; Guattari, Felix (1986). Kafka: Towards a Minor Literature. Trans. Dana Polan. Minneapolis: U of Minnesota P Fanon, Frantz (1963): The Wretched of the Earth. Trans. Constance Farrington. New York: Grove Fisk, Gloria. (2014). "'Against World Literature': The Debate in Retrospect," The American Reader, 9 April 2014, n. pag. <http://theamericanreader.com/against-world-literature-the-debate-in-retrospect/> [last accessed 26 July 2017] Fradinger, Moria (2010): Binding Violence: Literary Visions of Political Origins. Stanford, CA: Stanford UP Ganguly, Debjani. (2015): "Polysystems Redux: The Unfinished Business of World Literature," The Cambridge Journal of Postcolonial Literary Inquiry 2.2, 272-281 Harris, Marvin (1974): Cows, Pigs, Wars and Witches: The Riddles of Culture. New York: Vintage Kadir, Djelal (2010): "To Compare, to World: Two Verbs, One Discipline," The Comparatist 34.1, 4-11 Krims, Adam (2000): Rap Music and the Poetics of Identity. Cambridge: Cambridge UP Lazarus, Neil (2011): "Cosmopolitanism and the Specificity of the Local in World Literature," The Journal of Commonwealth Literature 46.1, 119-137 ----- (2006): "Postcolonial Studies After the Invasion of Iraq," New Formations 59, 10-23 Lonsdale, John (1990): "Mau Maus of the Mind: Making Mau Mau and Remaking Kenya," The Journal of African History 31.3, 393-421 Mbembe, Achille (2003): "Necropolitics," Public Culture 15.1, 11-40 Moretti, Franco (2004): "Graphs, Maps, Trees: Abstract Models for Literary History–3," New Left Review 28, 43-63 Morton, Stephen (2007): "Terrorism, Orientalism and Imperialism," Wasafiri 22.2, 36-42 Mufti, Aamir R. (2010): "Orientalism and the Institution of World Literatures," Critical Inquiry 36.3, 458-493 N.A., "South Africa: Rap Song Banned for Incitement to Violence," Freemuse, n. pag., <http://freemuse. org/archives/1226> [last accessed 26 July 2017] Puchner, Martin (2006): Poetry of the Revolution: Marx, Manifestos, and the Avant-gardes. Princeton: Princeton UP SABC (South African Broadcasting Company, 2008): "Song Inciting Anti-White Violence Banned from SABC," Judgment on the Case of the Song "Get Out" Broadcast by the SABC, Politics Web, n. pag., <http://www.politicsweb.co.za/documents/song-inciting-antiwhite-violence-banned-fromsabc> [last accessed 26 July 2017] Said, Edward W. (1983): The World, the Text, and the Critic. Cambridge, MA.: Harvard UP San Juan Jr., Epifanio (2008): "Globalized Terror and the Postcolonial Sublime: Questions for Subaltern Militants," in: Krishnaswamy, Revathi; Hawley, John C. (eds.): The Postcolonial and the Global, 157-165 Staniland, Paul (2013): "Insurgent Organization and State-Armed Group Relations: Implications for Syria. Project on Middle East Political Science," 8 November 2013, n. pag., <http://pomeps. org/2014/02/12/> [last accessed 26 July 2017] The Editors (2013): "World Lite: What is Global Literature?," n+1 Magazine 17, n. pag., <https:// nplusonemag.com/issue-17/the-intellectual-situation/world-lite/> [last accessed 26 July 2017] The Invisible Committee (2009): The Coming Insurrection. LA: Semiotext(e) Žižek, Slavoj (2008): Violence: Six Sideways Reflections. New York: Picador ----- (n.d.) "Robespierre or the 'Divine Violence' of Terror", lacan.com, n. pag., <http://www.lacan. com/zizrobes.htm> [last accessed 26 July 2017] ANNIKA MCPHERSON (AUGSBURG) A Question of Perception? Transnational Lives and Afropolitan Aesthetics in Teju Cole's Every Day Is for the Thief In a recent conversation between Taiye Selasi and Teju Cole published in the online books section of The Guardian, Cole describes "a certain impish joy to have [his photography collection Punto d'Ombra] out in Italian well before anglophone readers – who tend to consider themselves number one – have a chance to read it" (Selasi 2016, n. pag.).1 In the same conversation Selasi quotes a Facebook post by Nigerian novelist Elnathan John, in which he is "decrying the tedious ways in which African authors are asked to account for their identities" when asked questions like "'Are you Afropolitan, like Taiye Selasi? Are you an African writer, like Ngugi and his proteges [sic]? Are you like Teju Cole? We cannot place him'", to which Cole responds: "I don't fight the categories. I'm comfortable being described as Afropolitan, or African, or American, or pan-African. Or Yoruba, or Brooklynite, or black, or Nigerian. Whatever. As long as the labels are numerous. I'm 'local' in many places" (ibid.). Cole, in turn, describes Selasi's novel Ghana Must Go as telling "a story of multiplicity as a way of life" with "the structural support of [...] iambics", a "propulsive rhythm", and "staccato" in its well-crafted "deployment of commas" (ibid.). In their conversation, both writers tellingly move away from the question of labels altogether and instead draw attention to aesthetic aspects of their work. In the following, I take my cue from Cole's call for plural descriptors beyond the notion of the Afropolitan that has sparked an intense debate over the last decade.2 My discussion of Cole's debut novel Every Day Is for the Thief (2014), in brief comparison to Selasi's Ghana Must Go (2014) and Chimamanda Ngozi Adichie's Americanah (2013), demonstrates the problematic tendency to explicitly or implicitly parallel authorial figures and literary characters under the label of the Afropolitan in reviews and criticism. Instead, I follow Cole's move towards a re-centring of the aesthetic. My overall question is whether a focus on what I call the poetics of perception in these novels might serve as a useful comparative lens that has the potential of further complicating the problem of positionality, which is invoked in the Afropolitan debate. Examining the two novels' perceptive structures in dialogue with the question of their perspective structures (Nünning 2001), I argue that perception and gaze are at the heart not only of these novels both thematically and aesthetically, but are also central 1 2 The collection will be published in English translation as Blind Spot by Random House/Faber and Faber in June 2017. In addition to countless blogs and commentary pieces, this debate has most recently been traced in the collection In Search of the Afropolitan (Knudsen / Rahbek 2016) as well as in the articles compiled by Carli Coetzee in the "Contemporary Conversations: Afropolitanism: Reboot" section of the Journal of African Cultural Studies (28.1, 2016). Previous engagements with the term, albeit less focussed on the conceptual debate, include the collection Negotiating Afropolitanism (Wawrzinek / Makokha, 2011). ANNIKA MCPHERSON 258 to the labelling debate and the concomitant politics of literary representation that are both resuscitated and contained in and through the Afropolitan tag.3 1. Mapping the Afropolitan Debate Cole's first novel Every Day Is for the Thief was first published in Nigeria in 2007, but in the US, in a revised version, only in 2014. Accordingly, it received international attention mainly after his breakthrough with Open City in 2011 and became recategorised as a novella by reviewers (e.g. Kunzru 2014; Kassel 2014). Because the voice of the unnamed narrator of Every Day in many ways closely resembles that of Julius in Open City, some reviews consider Every Day to be a kind of "extension of" (Kunzru 2014, n. pag.) or "epilogue to" (Kassel 2014, n. pag.) Open City. Every Day constitutes a character study set predominantly in Lagos as opposed to the mainly New York setting of Open City. Arguably, reading Every Day instead as the observations of a slightly younger Julius could significantly shift one's reading of Open City as well. Cole states that he conceptualised and wrote both texts around the same time, and that Open City merely took longer to finish (cf. Kassel 2014). Rather than focussing on the similarities and differences between these novels' narrators, however, I place the discussion on the label Afropolitan in the context of wider debates surrounding the uses and limits of comparative literary analyses. These debates frequently draw on the semantic field that covers terms such as 'transnational', 'post-national', 'global', 'diasporic', or the ubiquitous 'postcolonial', which is often adorned with further regional markers. I refer to these terms as a semantic field because they are often invoked jointly or in relation to each other – and at times even synonymously – in the search for descriptors for the phenomena they aim to elucidate. For analytical purposes, each of these terms demands careful contextualisation and historicisation as to its respective etymology and shifts in meaning. This, however, hardly yields concise definitions but instead bears the risk of infinite cross-references, as these terms seem to stubbornly cling to each other for both descriptive and analytical support. But maybe something other than theoretical clarity can be gained when thinking of these terms as a semantic field without a designated centre or in need of a hypernym. In the following I thus invoke the Afropolitan as a floating or empty signifier at the core of an imaginary concept map. When zooming into this imaginary concept map, Adichie, Cole, and Selasi most frequently pop up as writers subsumed under the label Afropolitan – the latter of course because her 2005 article, "Bye-Bye Babar", together with Achille Mbembe's observa3 Within fine arts and visual studies, perception and perceptive structures are more frequently invoked than in literary studies. See, for example, the 2014-2015 exhibitions "Poetics of Perception" displaying the work of Vik Muniz (<http://vikmuniz.net/news/poetics-of-perceptionvirginia-moca>) or Filipa Viana's project "Perceptive Structures" (<http://filipaviana.com/ estruturas-perceptivas>). In literary studies contexts, perspective dominates the discussion within narratology, whereas perception is mostly related to either phenomenology or, more recently, cognitive or psychophysical approaches to questions of reader reception (e.g. Lampert et al. 2007). While van Alphen (1990) theorises the "narrative of perception" in the wider context of narratology, he also does so through an analysis of paintings by Francis Bacon. Nanay (2016), in turn, approaches the question of aesthetics through the conceptual apparatus of philosophy of perception (cf. also Fish 2010). TRANSNATIONAL LIVES AND AFROPOLITAN AESTHETICS 259 tions in his essay "Afropolitanism" (2007), in many ways triggered the debate surrounding this term.4 Almost all contributions to this debate reference the following programmatic description by Selasi, although most pay little attention to its subtly crafted tone or choice of register and examples: They (read: we) are Afropolitans – the newest generation of African emigrants, coming soon or collected already at a law firm/chem lab/jazz lounge near you. You'll know us by our funny blend of London fashion, New York jargon, African ethics, and academic successes. Some of us are ethnic mixes, e.g. Ghanaian and Canadian, Nigerian and Swiss; others merely cultural mutts: American accent, European affect, African ethos. Most of us are multilingual: in addition to English and a Romantic or two, we understand some indigenous tongue and speak a few urban vernaculars. There is at least one place on The African Continent to which we tie our sense of self: be it a nation-state (Ethiopia), a city (Ibadan), or an auntie's kitchen. Then there's the G8 city or two (or three) that we know like the backs of our hands, and the various institutions that know us for our famed focus. We are Afropolitans: not citizens, but Africans of the world. (2005, n. pag.) According to Selasi, another distinguishing feature of Afropolitans is a willingness to complicate Africa – namely, to engage with, critique, and celebrate the parts of Africa that mean most to [their parents' generation]. Perhaps what most typifies the Afropolitan consciousness is the refusal to oversimplify; the effort to understand what is ailing in Africa alongside the desire to honor what is wonderful, unique. Rather than essentialising the geographical entity, we seek to comprehend the cultural complexity; to honor the intellectual and spiritual legacy; and to sustain our parents’ cultures. (ibid.) Achille Mbembe and Sarah Nuttall, in "Writing the World from an African Metropolis" (in their case, Johannesburg), similarly consider it crucial to "defamiliarize commonplace readings of Africa" (2004, 352). In his frequently cited essay, "Afropolitanism", Mbembe – not unlike Selasi's above reference to Afropolitan "consciousness" – refers to a "cultural, historical and aesthetic sensitivity", to "an aesthetic and a particular poetic of the world" as well as to "a way of being in the world, refusing on principle any form of victim identity" (2007, 28-29). Mbembe also places the term in a longer tradition and distinguishes it from Pan-Africanism or négritude (ibid., 28), while others have pitched it against the Black Atlantic (e.g. Schmidt 2014) or as defying Afro-Pessimism (Wasihun 2016, 394-397). Like their founding expositions, the ongoing contentious debate surrounding the Afropolitan continues to be largely led online, most frequently in blogs.5 The two main clusters of positions within the debate broadly appear to be, on the one side, those emphasising Mbembe's stated strategic refusal of victim identity, aligning the idea with 4 5 "Bye-Bye Babar" was originally published under Tuakli-Wosornu, the third name Selasi had taken on in her life by then, and has at times been falsely referenced as "Bye-Bye Barbar" (see Coetzee 2016, 101). The title refers to a statement by Eddie Murphy in the role of Prince Akeem Joffer in the 1988 film Coming to America, which Selasi lists in her examples of 1980s caricatures of the "goofy" African immigrant (2005, n. pag.). The original French version of Mbembe's essay was first published in 2005 as well (cf. <http://africultures.com/afropolitanisme -4248/>). See e.g. Bosch Santana's (2013) response to Binyavanga Wainaina's address "I am a PanAfricanist, not an Afropolitan" at the 2012 African Studies Association UK conference in the blog Africa in Words or Tveit (2013) and Dabiri (2014) in Africa is a Country. 260 ANNIKA MCPHERSON the counter-narrative to stereotypical representations which Binyavanga Wainaina has so brilliantly satirised in "How to Write about Africa" (2006) and culminating in the Anti-Afro-Pessimist position. However, Wainaina has rejected the portmanteau for himself (cf. e.g. Bosch Santana 2013), similar to those, on the other side of the spectrum, who do so based on the embeddedness of Afropolitanism in global capital and its attendant consumer cultures, urban cultures, as well as a deep-seated investedness in connectivity to the so-called global metropolis. While this paints a rosy picture of connectivity, heterogeneous blends of cultures and an ethos of tolerance, the unasked question remains: what about those excluded from these circuits of consumption and access [...]? (Musila 2016, 110) There are numerous variations of this important point of critique. At the far end of rejection stands Marta Tveit's assessment. Based on Simon Gikandi's argument in "African Literature and the Colonial Factor" (2000), she compares Selasi's piece to the attitudes of "the first wave of African intellectuals" which distinguished itself by attempting resistance but using the colonial language, feeling strong affiliations to the colonisers' structures and institutions. A call to arms of [the] African intellectual diaspora, of a certain socio-economic class, educated in the West, and ready to charge off and save Africa is, in this light, unsettlingly familiar. (Tveit 2013, n. pag.) While all commentators point out that privilege is clearly written into the very notion of the Afropolitan at the expense and exclusion of those who cannot partake in elitist patterns of mobility and consumption, this does not mean that the position of an unabashedly privileged African cannot be considered as a highly politicised stance vis-àvis the Global North's lingering stereotypes and ongoing narratives of African deprivation. The problem of complicity notwithstanding, the concept certainly captures an imaginary and an aspiration of unapologetic membership in the global elite. This also ties in with the proliferation of popular Ghanaian web series with global appeal and reception, such as Nicole Amarteifio's An African City (2014-), her upcoming new series The Republic (2017-), or Nigerian movies like Biyi Bandele's Fifty (2015) capturing the lives and worlds of successful business women in Lagos.6 Notions of the Afropolitan have also been incorporated in fashion and design discourses with significantly less controversy. In application to fashion and design, the term connotes socio-cultural change, heterogeneity, African modernity, as well as performances of and experimentations with identity options, e.g. in designs by South African fashion labels such as Sun Goddess, Stoned Cherrie, or Strangelove (Farber 2010, 140-158). Generally, in fashion, new forms and styles are more frequently seen to "challenge western norms" and are praised for "the development of a new sense of self; a sense of self achieved not through the painful experience of marginalisation but through the conviction that they are in control of their own destinies" (Klopper 2000, 229). 6 An African City debuted in 2014 and is frequently dubbed "Africa's answer to Sex and the City", e.g. in reviews by The New York Times, CNN, or the BBC (cf. <https://anafricancity.vhx.tv>). Amarteifio's The Republic (see <https://www.youtube.com/watch?v=1negiI0byiE>) will most likely be dubbed an 'African' answer to Shonda Rhimes's US-based TV series Scandal (2012-). Further examples include Shirley Frimpong-Manso's video-on-demand series V-Republic (2014-) or Shampaign (2016-), depicting a Ghanaian woman's quest for the country's presidency (cf. www.sparrowstation.com), as well as South African series such as the SABC soap opera Generations, which has been running since 1994 and is also shown on Jamaican television. TRANSNATIONAL LIVES AND AFROPOLITAN AESTHETICS 261 My point in these examples is not to diminish the poignant and valid points of critique outlined above or to imply that they should not also be made in relation to other popular culture material or fashion. But singling out the complicity of certain styles of writing for their moral or ethical dubiousness and for silencing "the stories of a majority of the continent's people" (Musila 2016, 112) ignores the wider globalised patterns of production, distribution, and consumption (including those of most critics who are active in the debate). It also implies the continuous discursive exclusion of the continent's urban centres from narratives of hyper- or supermodernity – whether for better or for worse is again up to debate. Moreover, it forecloses a more in-depth discussion and critique of concepts of global literature and of entangled literary markets. While their implication in colonial modernity can, of course, be subject to highly relevant critique, the resulting representational burden that tends to be imposed only on African and African diaspora writers to this extent, and the underlying assumptions of what 'African' literature and popular culture should be about, are in and of themselves not unproblematic. Yet, it certainly is no coincidence that the proliferation of Afropolitan sensibilities and cultural productions can predominantly be found in the continent's 'economic powerhouse' regions and urban centres of Nigeria, Ghana, and South Africa, as well as their diasporas. Both clusters of positions in the debate are equally valid and raise important aspects that tie in with and need to be addressed in relation to broader questions of global literary and popular cultural production and consumption. However, although Selasi's essay might indeed be "far less self-reflexive" than her novel, as Musila phrases it (2016, 111), it clearly points out the tensions and affective ambiguities inherent in her notion of the Afropolitan, just as it explicitly frames it as a position of economic privilege and global mobility. What is most striking in relation to fictional texts, then, is how this programmatic and strategic notion of an elite position is at times applied to literary characters in what can be described as a rather undifferentiated 'check-list-approach' in which the plethora of keywords and themes surrounding the Afropolitan concept map becomes fully activated (e.g. Ucham 2014). The broader West African literary context to which the novels under discussion relate is indeed one marked by a notable increase in and dominance of 'transnational' or 'diasporic' writers with access to global publishing outlets and markets. Yet, as far as the Afropolitan as an identity marker is concerned, Stuart Hall's famous phrasing that identity is "constituted, not outside but within representation" (1990, 236) comes to mind in this context as well. Just like the emerging discourses of Caribbean and Black British cinema Hall was describing at the time did not function "as a second-order mirror held up to reflect what already exists, but as that form of representation which is able to constitute us as new kinds of subjects, and thereby enable us to discover places from which to speak" (ibid., 236-237), the Afropolitan as an "aesthetic and a particular poetic of the world" beyond the globally circulating idea of a victim identity (Mbembe 2007, 28-29) can be considered another emergent positionality among many others from which to imagine and speak the world, even if it is clearly one of privilege that directly counters the legacies of national cultural imaginaries while remaining indebted to them. Highly unstable aspects such as questions of writers' residence, however, can imply hierarchies of ostensible authenticity. When 'global Afropolitans' writing about privileged lives are categorically juxtaposed with 'local' writers writing about social and 262 ANNIKA MCPHERSON political ailments, the equally problematic notion of African literature as dominated by 'problem-based' social realism becomes fortified. Given the global entanglement and economic complicity of most contemporary literary, popular cultural or fashion production, distribution, and reception in colonial modernity, assuming or imposing any unified field imaginary of what constitutes valid forms of resistance to hegemonic narratives appears to be highly problematic, if not altogether untenable. For the novels under discussion here, the question, then, shifts toward how they tie in with, approach, represent, complicate, or counter what Mbembe and Nuttall call "commonplace readings of Africa" (2004, 352). 2. The Politics of Literary Representation in the 'New African Diaspora' As Ainehi Edoro phrases it in the collaboration between her blog Brittle Paper and The Guardian, [t]he history of modern African fiction is essentially 100 years of branding disaster. In marketing African fiction, the conventional practice among publishers both in Africa and the west has been to simply tag a novel to a social issue. "Such and such a novel explores colonialism." Done. "So and so offers a searing representation of the scourge of misogyny." Done. "Corruption takes center stage in so and so's novel." Done. African fiction is packaged and circulated, bought and sold not on the basis of its aesthetic value but of its thematic preoccupation. (2016, n. pag.)7 Edoro traces this perception of African literature to what she calls "the anthropological unconscious of the African novel", but claims that Teju Cole is largely exempt from this pattern of reception, as his writing tends to be reviewed as "literary work" without the 'social issue tag', while Adichie tends to be patronisingly reviewed "as an informant on race" rather than, for example, describing her novel as character-driven – which in effect again sets wrong expectations about African writing (ibid.). Simultaneously, however, African literature has recently broken "new grounds in international markets" and thus writers like Adichie are also seen as trailblazers for "Africa's Young Literary Stars",8 to the effect that one can increasingly find 'hit lists' of and reading recommendations for recently published African writers even prior to their novels winning literary prizes or being distributed internationally. The well-known debate within postcolonial studies surrounding constructs and labels such as 'African fiction' or regional sub-categories such as 'West African literature' received renewed attention in the context of the proliferation of highly mobile dias7 8 The blog and literary platform, Brittle Paper: An African Literary Experience, is particularly interesting in this context, as it operates under the mandate that "50 years ago, we said that the reader of African fiction wanted to be saved from colonial mentality. Today, African readers simply want stories that entertain and inspire them" and that instead of "allegiance to some abstract political idea" or previous generations' "obsession with realist fiction" the focus is now on the "ways in which African literature intersects with local and global cultural currents" (cf. <http://brittlepaper.com/about/>). According to its mission statement, The Single Story Foundation also "challenges the Western narratives and seeks for change in the way the African narrative is told. We do this by fostering an environment where young Africans can promote their technological, creative, educational, and imaginative achievements or developments. We seek to change stereotypes through visual art, literature, and performing art" (cf. <http://www.singlestory.org/who-we-are/>). TRANSNATIONAL LIVES AND AFROPOLITAN AESTHETICS 263 poric writers. As the 2009 collection The New African Diaspora argues, however, it seems to have become imperative to distinguish between "old" and "new" diasporas if the concept is to retain analytical value. In this collection, Zeleza distinguishes different diaspora communities' social arenas, dynamics, and processes of engagement. To him, contemporary diasporas have "unprecedented opportunities to be transnational and transcultural, to be people of multiple worlds and focalities perpetually translocated, physically and culturally" while being able "to retain ties to Africa in ways that were not possible to earlier generations" (Zeleza 2009, 44-45). Although this is not necessarily a recent phenomenon, as many earlier Pan-African writers have also been highly mobile, the scope has certainly been enhanced. Hence, Zeleza argues that one needs to observe the flows of "people, cultural practices, productive resources, organizations and movements, ideologies and ideas, images and representations" (ibid., 46). Jackson-Opoku, in turn, suggests the term "'transDiaspora' as an intersecting current of ideas that attempts to braid borderlands of nation, language, culture, and community" (2009, 477), which in many ways invokes Selasi's notion that Afropolitan identities are formed "along at least three dimensions: national, racial, cultural – with subtle tensions in between" (Selasi 2005, n. pag.). For Jackson-Opoku, however, the task is to differentiate, interrogate, and interpret "the moments that inform the movements of black people" (2009, 477) and the fictional archetypes that have been developed alongside these movements: e.g. the traveller, the exile, the pilgrim, the "omobowale" (a "repatriated diasporan exile"), or the "bintu" (an "exile returnee") in what she calls trans Diaspora fiction, i.e. fiction aimed at "illuminating certain historical moments, giving voice to silenced characters and experiences, conjuring ancestral memories, and fostering linkages among diverse communities of African descent" (ibid., 478-479). Afropolitanism as outlined above both ties in with and deviates from this characterisation, which is why a detailed analysis of how individual texts relate to the 'giving a voice'paradigm, the aspects of multi-generational or ancestral memories, or community ties is paramount. Unlike the frequently found assumption by reviewers that the authors themselves are embodiments of flashy Afropolitans, the characters in the novels under discussion are not, or at least not in any 'check-list' sense. In order to compare how these novels approach, represent, complicate, or counter "commonplace readings of Africa" (Mbembe / Nuttall 2004, 352), a comparative basis beyond their authorial personas appears to be necessary. Felski and Friedman's programmatic list of questions surrounding "the epistemology, aesthetics, politics and disciplinary histories of comparison" in their introduction to Comparison: Theories, Approaches, Uses (2013, 1) is helpful in this context: To what extent do all modes of thought rely on implicit, if not explicit, forms of comparison? Is comparative analysis compatible with the acknowledgment of singularity or even incommensurability? Can comparison decenter or unsettle our standards of measure rather than reinforce them? How do we rethink the structures of comparison and the history of its uses in order to do justice to past and current postcolonial and global contexts? How do the new spatial modes of analysis based on interrelations, conjunctures, networks, linkages, and modes of circulation draw on or enrich comparative thinking? What are the limitations of comparisons based on similarities and differences, and what other methods of comparative thinking might we envision? What are the contributions of different disciplines and interdisciplinary fields to the archive of comparative scholarship? (ibid.) 264 ANNIKA MCPHERSON The comparison of writers or novels subsumed under the label Afropolitan relates to all of these questions. It seems to be almost unavoidable to compare the current work of African or African diaspora writers either with each other, with previous generations' thematic preoccupations and stylistic choices, or in juxtaposition with other 'cosmo-' or 'metropolitan' writers. This frequently leads to a relative lack of close readings of individual novels in which aesthetic idiosyncrasies can be fully elaborated. Hence the standards of measure, whether they are developed against the backdrop of 'postcolonial' critique or regional comparison, remain largely intact. Yet, comparative thinking in the Afropolitan context necessarily needs to include a spatial dimension, and should probably focus more on aspects of circulation. While the 'similarities and differences' approach – i.e. the 'how' of comparison – is so deeply entrenched as to remain largely unchallenged, the 'what' of the following comparison focusses on these novels' perceptive structure. 3. Observing the Observers: Gaze and Perception in Every Day Is for the Thief What might appear to be a rather simplistic starting point, namely that each of the singular or multiple narrators and focalisers in Every Day Is for the Thief, Ghana Must Go, and Americanah is an astute observer of their respective surroundings, upon closer scrutiny lies at the heart not only of these novels' aesthetics, but also of the questions surrounding the politics of literary representation that are addressed in the wider Afropolitan debate. Focussing on the relevance of gazes and perceptions in Every Day and Ghana Must Go has the potential of further complicating questions of positionality, since in the given examples, the Global North and South are entangled in a way that is suffused with privileges which, however, need to be carefully differentiated along various intersectional dimensions and can shift in different settings and circumstances. Perception furthermore invokes the body through its dependence on sensory information, which is processed or interpreted in relation to learned and remembered patterns, i.e. influenced by concepts, expectations, processes of knowledge formation, and selective or uneven attention or responses to different stimuli (cf. e.g. Goldstein 2010). In everyday situations, most of these processes go unnoticed, as they tend to be relegated to the unconscious; but in literary representation, they constitute more conscious choices, especially in terms of characterisation, focalisation, and narrative tone. Gaze is, of course, never neutral, as both feminist standpoint theories and postcolonial critique have amply demonstrated, but positionality can also be a very complex, messy, and context-specific variable, and determining it in relation to notions of Afropolitanism can at times even be a situational exercise. The gaze from Lagos is certainly different from that from New York. But the gaze and perception of a New York-returned visitor to his native city Lagos, as enacted in Every Day, is fraught with an ambiguity against which we cannot simply place an ostensibly more 'authentic' local perspective. In Every Day, all characters are entangled in processes of glocalised mediation, but that in and of itself does not constitute "transDiaspora" fiction in Jackson-Opoku's sense outlined above. It would also be way too simplistic to describe the narrator of Every Day as merely corrupted by his Western experience. His gaze is an artful construct that seems to invite authorial parallelisation when it should actually prevent it. As reviewer Matthew Kassel points out, "[i]t's tempting to draw parallels between Mr. Cole's life and his fiction, which can seem like TRANSNATIONAL LIVES AND AFROPOLITAN AESTHETICS 265 thinly veiled autobiography" in that it "reads like an extended and very personal piece of travel reporting" (2014, n. pag.). Indeed, if one compares Every Day to Cole's recent essay collection Known and Strange Things (2016), there is hardly any difference in tone between the fictional and some of his nonfictional texts. Every Day features highly localised vignettes that literally map the city of Lagos and provide ample information on Nigerian history or the country's different regions and religions to the uninformed reader in a matter-of-fact style. For example, the narrator points out the literacy rate and the ostensible preference of average readers for "romance novels by Mills & Boon" or religious books (Cole 2014, 42). This observation culminates in the statement that Nigeria "is a hostile environment for the life of the mind" – an assessment to which he juxtaposes his own thoughts on Ondaatje's writing when encountering an unexpected "mysterious woman" reading what appears to be Running in the Family (ibid.). This causes the narrator some sort of cognitive dissonance, as he cannot reconcile his perception of the city with the capacity of reading such a text in the busy streets of Lagos, thus conveying his own estrangement from the city (ibid., 43). Whenever the narrator provides detailed contextual information, the autodiegetic narration seems to be further mediated by an elusive additional narratorial presence, although this is not demarcated by discernible switches in focalisation. For example, wandering around old Lagos on a Wednesday morning, the narrator's mind "makes a heavy and unexpected connection" to the "transatlantic traffic in human beings" when viewing a junction "dense with rapidly moving human bodies" (ibid., 112-113). The historical summary following this mental trigger presents details, dates, and figures from historical reports and references studies on the trade in enslaved Africans as well as Nigerian history (ibid., 114). Although these and other contextual insertions deviate from the meditative style of the narrator's observations and comments, they are always tied back to him through statements like "[t]hese are my thoughts as I visit the famous CMS (now called CSS) Bookshop on Lagos Island" (ibid.). The subtle shifts in tone between such passages point to the careful construction of the narrator's perception and the mediation of his consciousness through a great variety of historical, literary, musical, and other intertextual references as well as metafictional reflections. Cole has stated his interest in "fictional forms that challenge our idea of what fiction is" and calls the nonfictional feel of Every Day an intentional confusion (qtd. in Kassel 2014, n. pag.). Hence, to Kassel, Cole is "not your typical immigrant writer" because he "revels in ambiguity" (ibid.), which problematically implies that 'immigrant writers' tend to not engage ambiguity as a stylistic feature but instead focus on – ostensibly unambiguous – "questions of identity" (ibid.). But do his "open-eyed flaneurs" really "observe life from the periphery [and] drift, alienated and not, anonymous in cities that encourage anonymity", as Kassel suggests (ibid.)? Here we can see the 'non-issues' approach to Cole as pointed out by Edoro at work, including explicit comparisons to other "New York writers" such as Alfred Kazin or Joseph Mitchell, as well as claims to literary specificity, e.g. regarding the "plainer, more declarative sentences" of Every Day in comparison to Open City (ibid.). To this reviewer, "the novella is a series of vignettes depicting the narrator's urban peregrinations through Lagos, punctuated by brief, expository interludes, journalistic in feel, that dwell on the history of the city he's walking through" (ibid.). Similar to Cole's essays and photograph collection, Every 266 ANNIKA MCPHERSON Day also features some of his photographic works, which, however, tend to mostly be seen as illustrative and thus as enhancing the nonfiction, journalistic feel of the novel rather than as heightening the question and problem of perception. Given this intentional confusion between fiction and nonfiction, why is Cole supposedly less graspable under the label Afropolitan than Adichie or Selasi, and why is he singled out as an author whose novel "is reviewed [...] as a literary work" instead of being 'tagged with a social issue' (Edoro 2016, n. pag.)? Unlike his narrator, who contemplates moving back to Lagos, Cole has decided that the city is "just not for [him]" as it makes him "very, very uneasy" and is a "place where [he] feels a heightened sense of danger" (Kassel 2014, n. pag.). To describe the narrator of Every Day as ambiguous towards his 'home' seems to be an understatement. We are indeed dealing with a highly disillusioned visitor who returns after fifteen years abroad, is obsessed with the theme of corruption, and constantly finds fault with Nigerian society and politics. It is quite telling, then, that reviewers consider this attitude to be an "unfiltered depiction of life in Lagos [that] is something only an insider/outsider like Teju Cole could write and hope to get away with" (Corrigan 2014, n. pag.; cf. also Wolitzer 2014). The overwhelming negativity of the depiction remains largely unchallenged, however. There are so few instances of positive portrayals of Nigeria in Every Day that indeed the Afropolitan's ostensible "willingness to complicate Africa – namely, to engage with, critique, and celebrate" (Selasi 2005, n. pag.) seems to be heavily lopsided towards harsh critique. More importantly, the narrator constantly explains societal faults and translates every term minutely to the implied reader or target audience, who seem to be decidedly Western. I would argue that it is this – of course highly constructed – complicity of the narratorial gaze that comforts reviewers into the 'who' of comparison with writers of Western urbanity, and that indeed makes Cole unplaceable in the marketplace of other 'African' labels. The literariness of the narrator's perception apparently surpasses the embedded problematic of his gaze, which is indeed very present in the text, but seems to be conveniently (or complicity) overlooked in most reviews. Unlike the less 'taggable' Open City, the theme of corruption would allow Every Day to fall squarely within the 'social issue' patterns of reception outlined by Edoro (2016). The narrator is a highly opinionated and judgmental participant observer in the worst meaning of the ethnographic tradition, informing readers of the social and political ailments and deprivations of Lagos and Nigeria at large, always with a clearly distancing effect, as in the following example: A phrase I hear often in Nigeria is idea l'a need. It means "all we need is the general idea or concept." People say this in different situations. It is a way of saying: that's good enough, there's no need to get bogged down in details. I hear it time and again. After the electrician installs an antenna and all we get is unclear reception of one station, CNN, instead of the thirty pristine stations we had been promised, the reaction isn't that he has done an incomplete job. It is, rather: we'll make do, after all idea la need. Why bother with sharp reception when you can have snowy reception? (Cole 2014, 137) But this "strange familiar", as Kunzru (2014, n. pag.) calls it, arguably is precisely what makes the novel so accessible to the 'global' audience. Kunzru, for one, points out that the narrator "at times […] seems to view the city with an eye as cold and exoticizing as any colonial traveler" and that he is "something of a Naipaulesque scold" (ibid.). This would make the narrator an embodiment of an Afropolitan only in the sense of TRANSNATIONAL LIVES AND AFROPOLITAN AESTHETICS 267 those critics who reject the tag as firmly embedded in "Euro-American affluence and cultural normativity" (Musila 2016, 112). However, the notable difference is that his is not a version of "Africa lite: Africa sans the 'unhealthy' or 'intoxicating' baggage of Africa" that Musila considers to be the promise of Afropolitanism (ibid.) à la Selasi, but the opposite – a narrative of all things bad. Hence, the novel should probably be considered a character study more than a depiction of Lagos or Nigeria, let alone an "unfiltered" one (Corrigan 2014, n. pag.). From this perspective, the narrator could be read as an Afropolitan who cannot cope with the inherent tensions of this identity script and hence exposes it as highly ambiguous rather than merely 'flashy', as the critics would have it. While his overall portrayal leans heavily to the negative, the narrator's emotional ambiguity indeed highlights the importance of perception – or, in this instance, introspection: The problem used to only be the leadership. But now, when you step out into the city, your oppressor is likely to be your fellow citizen, his ethics eroded by years of suffering and life at the cusp of desperation. There is venality in abundance here, and the general air of surrender, of helplessness, is the most heart-breaking thing about it. I decide that I love my own tranquillity too much to muck about in other people's troubles. I am not going to move back to Lagos. No way. I don't care if there are a million untold stories. I don't care if that, too, is a contribution to the atmosphere of surrender. I am going to move back to Lagos. I must. I lie in bed, on my back, wearing only boxer shorts, enduring the late afternoon's damp heat. I have headphones on, and I am listening to "Giant Steps," that twisting, modal argument of saxophone, drums, bass, and piano that is like a repeated unmaking and remaking of the audible world. It is at high volume, but the generators say, No, you will not enjoy this. I have no right to Coltrane here, not with everything else going on. This is Lagos. I disagree, turn the volume up, listen to both the music and the noise. Neither gives way. No sense emerges of the combat between art and messy reality. (Cole 2014, 69) Even though he claims a "right to Coltrane" in Lagos, the noise of the generators does not permit the narrator to ignore the overwhelming sense of deprivation and scarcity, and his emotional struggle can be read as one with the complicity of privilege. In addition to such moments of self-observation, there is occasional tenderness in Every Day, especially in reflections on visceral childhood memories or in the narrator's good wishes for the country's future on behalf of the younger generation, against his own stated anxiety of it more likely breaking apart (ibid., 31). Exemplary for the narrator's overall perception is the view he describes from his aunt's house into a gorge. Blocking out the buildings and satellite dishes, "[v]iewed from a certain angle, the gorge can still look primeval, can still conform to a certain idea of Africa: no gasoline fumes, no gleaming skyscrapers, no six-lane highways. Africa as bush and thicket" (ibid., 22). The meditative mode of this passage and the entire text, however, conveys his own cognitive dissonance invoked by the simultaneity of markers of (super-)modernity and his own re-enactment of colonial imagery. Especially in relation to the notion of the "vanished histories" and family ties that are called upon through the reference to Ondaatje's text (ibid., 23; cf. also Mars-Jones 2014), the novel again reveals more about the narrator's emotional uprootedness rather than complicating representations of Nigeria or commonplace readings of Africa. To relegate Cole's employment of his narrator's perception solely to the realm of the aesthetic, however, would imply a carte blanche as far as questions surrounding the politics of literary representation, with which other writers are constantly confronted, are concerned. What are the implications if we exempt Cole's writing from such a de- 268 ANNIKA MCPHERSON bate? Unlike in Open City, where "high-cultural tastes […] signal Julius's ability to take possession of New York, [they] are a mark of estrangement from Lagos" in Every Day, to the effect that "for this displaced member of the Nigerian elite, Lagos is the opposite of an open city. His decision to leave, to make himself cosmopolitan, in other words to have aerials instead of roots, has closed it off definitively" (Kunzru 2014, n. pag.). Here the rhetoric of displacement rather than of multiplicity is invoked, and 'real' cosmopolitanism is safely contained in the West. In many ways, this is the very effect that the Afropolitan aesthetic is supposed to turn on its head. Rather than reading this containment as symptomatic of the need to differentiate between 'local' and 'global' African fiction, we need to also observe the observers a lot more carefully and question such categorisations. The quasi-auto-ethnographic style should not hide the fact that we are dealing with a narrator who, tellingly, is a psychiatrist in training (Cole 2014, 90) and who, to put it mildly, has serious 'issues' which we overlook at our own critical peril, as they can lead directly back to the very representations of Africa that are so eagerly rejected when they are written from the West. I would suspect that Teju Cole also feels "impish joy" (Selasi 2016, n. pag.) at the fact that these issues have not been worked through in the reception of his novels, and that he has in a way proven the complicity of the critic in the perpetuation of the Western perspective through the act of hijacking, as it were, this pattern of perception for his narrator. In what might well be a flawed comparison, Ghana Must Go plays with ambiguity in more subtle ways, which in turn risk containing critique in one's enjoyment of its lyrical prose. The novel also constantly highlights questions of gaze, looking, and viewpoints in its heavy reliance on the register of visual sensation, but it does so through multiple focalisers and a complex narrative and perceptive layering. Kweku Sai, father of Olu, the twins Taiwo and Kehinde as well as Sadie, dies a long death from the opening sentence to his funeral's aftermath. In his reflections, he puts up [a] show for himself. He does this, has always done this since leaving the village, little open-air performances for an audience of one. Or for two: him and his cameraman, that silent-invisible cameraman who stole away beside him all those decades ago in the darkness before daybreak with the ocean beside, and who has followed him every day everywhere since. Quietly filming his life. Or: the life of the Man Who He Wishes to Be and Who He Left to Become. In this scene, a bedroom scene: The Considerate Husband. (Selasi 2014, 3-4) The "cameraman" as well as constant other pointers to performances and questions of perception, as well as the "propulsive rhythm" and "staccato" pointed out by Cole (Selasi 2016, n. pag.), together with the multi-layered focalisation are more clearly marked aesthetic techniques. Perspectives and perceptions are constantly addressed, problematised, questioned, and shifted, not only by the heterodiegetic narrator, but also the character-focalisers themselves, and especially through the constant switches in focalisation between them. Perception is so deeply woven into the structure and themes of this novel that it ironically seems to disappear from view. There is no simple 'here' and 'there' dichotomy between the places in which it is set, but reflections on places as well as on the bridges between them, some of which have crumbled or have been attained at the price of other losses – most tragically Kweku leaving his family because of an existential sense of shame and failure. Overall, it is surprising how easily and frequently superficially the novel becomes conflated with the author's highly stylised (though in sum nuanced) programmatic essay on Afropolitanism at the expense of in-depth analysis. One of the main aspects of the novel is its character con- TRANSNATIONAL LIVES AND AFROPOLITAN AESTHETICS 269 stellation, which opens up a broad spectrum of positions and complex and contradictory processes of identification and ascription within a family and across generational lines. But even the twins Taiwo and Kehinde, for whom one cannot discern different patterns of socialisation aside – and significantly so – from gender, are positioned at very different nodes in this intricate network of positions after their traumatic experiences during their time in Nigeria. In that sense, Ghana Must Go radically subjectivises the aspect of positionality and the debate on labels. If a label does not even fit the twin siblings of one family, how can it possibly reference an entire region, never mind a continent, or justify comparisons across the globe? Are we inevitably led back to the question of 'human experience' again, after having spent so much time – at least in postcolonial studies – carefully avoiding any universalising gesture? Adichie's Americanah is probably the best-known of the three novels and, based on its tongue-in-cheek tone, most frequently associated with an Afropolitan variation of "transnational modernism" (Omelsky 2014, 35). Ifemelu's blog, called "Raceteenth or Various Observations About American Blacks (Those Formerly Known as Negroes) by a Non-American Black" (Adichie 2013, 4) is a device that draws metafictional attention to debates surrounding the politics of literary and cultural representation and identity politics more broadly, including between the 'old' and 'new' diasporas. The now defunct blog, "The Small Redemptions of Lagos", for some time after the initial publication of the novel further complicated its play with perception and positionality in the realm of literary production and reception.9 It extended the fictional character Ifemelu's commentary, e.g. on current events in Nigeria, beyond the novel and included a "Problem and Solution" section with responses to fictionalised reader questions as a simulacrum of the inner-textual blog, as it were. Given these novels' success, it is not surprising that the debates on the politics of literary representation, in terms of both political and aesthetic representation, continue – as they should. In February 2016, Siyanda Mohutsiwa proclaimed on okayafrica "I'm done with African Immigrant Literature", under which label she subsumes both Cole's Open City and Adichie's Americanah, stating that in light of all the "London-based" or "Brooklyn-born" African creatives on various hit lists, the "act of being an African living in Africa seemed [...] to be almost revolutionary. I cannot hide the small and perhaps arrogant joy that comes to me when I know that all I create is 100% inspired by my uninterrupted African life" (Mohutsiwa 2016, n. pag.). Recalling the Pacesetters novels series of the 1980s and 1990s, she draws attention to earlier decades of "fast-paced thrillers, romances and mysteries almost all set in the fast-growing cities of 1980s Africa" (ibid.), invoking these as the truly Afropolitan popular culture texts. This is an interesting corrective reminder within the debate as well as the concept of the Afropolitan in that it suggests that the function of African literature should be "to connect us ordinary Africans to each other's lives" (ibid.), thus reverting the gaze and focus of reception away from Europe and North America onto the continent. It is hardly surprising and indicative of both the intricacies of the questions at hand and the vivid online debate that shortly thereafter, an opposing view was published in response on Africa in Words, promptly asking back, "Is literature that features distant places other than Africa un-African?" and "Who says that African authors should only be in9 The link by now has been repurposed as a more conventional author website, see <http:// chimamanda.com/blog/>. 270 ANNIKA MCPHERSON spired by Africa and only set their stories in Africa and only talk about Africa?" (Chikoti 2016, n. pag.). As far as determining local or global, transnational or planetary concepts or scopes, we seem to be caught in an endless loop and circular conversations. The literary and cultural politics have not changed along with new labels, and the only way out seems to indeed be a proliferation of labels and attention to details such as the suggested patterns of perception. However, a significant shift might be happening when we direct our gaze to the related question of publishing. Probably not least due to the vibrancy of the online literary debate and increasing demand on the continent, forecasts indicate "a bright future" for African fiction publishing and literature "made on and for the continent" (Bwesigye Bwa Mwesigire 2015, n. pag.). More economic control could also increase the global circulation of more diverse African literature from the continent outwards, which in turn might significantly shift current patterns of perception and reception and, ultimately, render the Afropolitan debate superfluous. References Primary Sources Adichie, Chimamanda Ngozi (2013): Americanah. London: Fourth Estate Cole, Teju (2012): Open City. London: Faber and Faber ----- (2014 [2007]): Every Day Is for the Thief. London: Faber and Faber ----- (2016): Known and Strange Things. London: Faber and Faber ----- (2016): Punto d'Ombra. Rome: Contrasto Selasi, Taiye (2014 [2013]): Ghana Must Go. New York: Penguin Secondary Sources Bosch Santana, Stephanie (2013): "Exorcizing Afropolitanism: Binyavanga Wainaina Explains Why 'I Am a Pan-Africanist, Not an Afropolitan' at ASAUK 2012," Africa in Words, 8 February 2013, n. pag., <https://africainwords.com/2013/02/08/exorcizing-afropolitanism-binyavanga-wainainaexplains-why-i-am-a-pan-africanist-not-an-afropolitan-at-asauk-2012/> [last accessed 26 July 2017] Bwesigye Bwa Mwesigire (2015): "Made in Africa: Seven Publishers Changing the African Fiction Publishing Scene," This is Africa, 2 February 2015, n. pag., <https://thisisafrica.me/lifestyle/madeafrica-seven-publishers-changing-african-fiction-publishing-scene/> [last accessed 26 July 2017] Chikoti, Shadreck (2016): "I Am Not Done with African Immigrant Literature," Africa in Words, 18 February 2016, n. pag., <https://africainwords.com/2016/02/18/i-am-not-done-with-africanimmigrant-literature> [last accessed 26 July 2017] Coetzee, Carli (2016): "Contemporary Conversations: Afropolitanism: Reboot. Introduction", Journal of African Cultural Studies 28.1, 101-103 Corrigan, Maureen (2014): "'Thief' Delivers an Unfiltered Depiction of Life in Lagos," NPR, 25 March 2014, n. pag., <http://www.npr.org/2014/03/25/294210863/thief-delivers-an-unfiltereddepiction-of-life-in-lagos> [last accessed 26 July 2017] Dabiri, Emma (2014): "Why I'm Not an Afropolitan," Africa is a Country, 21 January 2014, n. pag., <http://africasacountry.com/2014/01/why-im-not-an-afropolitan/> [last accessed 26 July 2017] Edoro, Ainehi (2016): "How Not to Talk about African Fiction," The Guardian, 6 April 2016, n. pag., <https://www.theguardian.com/books/2016/apr/06/how-not-to-talk-about-african-fiction> [last accessed 26 July 2017] Farber, Leora (2010): "Africanising Hybridity? Toward an Afropolitan Aesthetic in Contemporary South African Fashion Design," Critical Arts 24.1, 128-167 TRANSNATIONAL LIVES AND AFROPOLITAN AESTHETICS 271 Felski, Rita; Friedman, Susan Stanford (2013): "Introduction," in: Felski, Rita; Friedman, Susan Stanford (eds.): Comparison: Theories, Approaches, Uses. Baltimore: Johns Hopkins UP, 1-12 Fish, William (2010): Philosophy of Perception: A Contemporary Introduction. New York/London: Routledge Gikandi, Simon (2000): "African Literature and the Colonial Factor," in: Irele, F. Abiola; Gikandi, Simon (eds.): The Cambridge History of African and Caribbean Literature. Cambridge: Cambridge UP, 379-397 Goldstein, Bruce E. (2010): Sensation and Perception. Belmont, CA: Wadsworth, Cengage Learning Hall, Stuart (1990): "Cultural Identity and Diaspora," in: Rutherford, Jonathan (ed.): Identity: Community, Culture, Difference. London: Lawrence & Wishart, 222-237 Jackson-Opoku, Sandra (2009): "Out Beyond Our Borders: Literary Travelers of the TransDiaspora," in: Okpewho, Isidore; Nzegwu, Nkiru (eds.): The New African Diaspora. Bloomington/Indianapolis: Indiana UP, 476-482 Kassel, Matthew (2014): "Every Day, a Chance to Reflect," Observer, 10 March 2014, n. pag., <http://observer.com/2014/03/every-day-a-chance-to-reflect/> [last accessed 26 July 2017] Klopper, Sandra (2000): "Re-dressing the Past: The Africanisation of Sartorial Style in Contemporary South Africa," in: Brah, Avtar; Coombes, Annie E. (eds.): Hybridity and Its Discontents: Politics, Science, Culture. New York/London: Routledge, 216-231 Knudsen, Eva Rask; Rahbek, Ulla, eds. (2016): In Search of the Afropolitan: Encounters, Conversations, and Contemporary Diasporic African Literature. London/New York: Rowman & Littlefield Kunzru, Hari (2014): "Home to the Strange Familiar: Teju Cole's 'Every Day Is for the Thief'," The New York Times, Sunday Book Review, 28 March 2014, n. pag., <https://www.nytimes.com/ 2014/03/30/books/review/teju-coles-every-day-is-for-the-thief.html> [last accessed 26 July 2017] Lampert, Andreas et al. (2007): "Reading Perception – Perceiving Literature: An Interdisciplinary Approach," Proceedings of ENACTIVE/07, <http://www.kyb.tuebingen.mpg.de/fileadmin/user_ upload/files/publications/Enactive-07-Lampert.pdf> [last accessed 26 July 2017] Mars-Jones, Adam (2014): "A Family of Acrobats: Every Day Is for the Thief by Teju Cole," London Review of Books 36.13, 3 July, 21-23 Mbembe, Achille (2007): "Afropolitanism," trans. Laurent Chauvet, in: Njami, Simon (ed.): Africa Remix: Contemporary Art of a Continent. Johannesburg: Jacana Media, 26-29 ----- (2008): "Introduction: Afropolis," in: Mbembe, Achille; Nuttall, Sarah (eds.): Johannesburg: The Elusive Metropolis. Durham: Duke UP, 1-36 -----; Nuttall, Sarah (2004): "Writing the World from an African Metropolis," Public Culture 16.3, 347-372 Mohutsiwa, Siyanda (2016): "I'm Done with African Immigrant Literature," 8 February 2016, n. pag., <http://www.okayafrica.com/news/im-done-with-african-immigrant-literature/> [last accessed 26 July 2017] Musila, Grace A. (2016): "Part-Time Africans, Europolitans and 'Africa Lite'," Journal of African Cultural Studies 28.1, 109-113 Nanay, Bence (2016): Aesthetics as Philosophy of Perception. Oxford: Oxford UP Nünning, Ansgar (2001): "On the Perspective Structure of Narrative Texts: Steps toward a Constructivist Narratology," in: van Peer, Willie; Chatman, Seymour (eds.): New Perspectives on Narrative Perspective. Albany, NY: State U of New York P, 207-223 Okpewho, Isidore; Nzegwu, Nkiru, eds. (2009): The New African Diaspora. Bloomington/Indianapolis: Indiana UP Omelsky, Matthew (2014): "'After the End Times': Postcrisis African Science Fiction," Cambridge Journal of Postcolonial Literary Inquiry 1.1, 33-49 Schmidt, Kerstin (2014): "Afropolitans All? The Rediscovery of Place in a Mobile World Literature," in: Schlitte, Annika et al. (eds.): Philosophie des Ortes: Reflexionen zum Spatial Turn in den Sozialund Kulturwissenschaften. Bielefeld: Transcript, 173-191 Selasi, Taiye (2005): "Bye-Bye Babar," The Lip #5, 3 March 2005, n. pag., <http://thelip.robertsharp. co.uk/?p=76> [last accessed 26 July 2017] 272 ANNIKA MCPHERSON ----- (2016): "Teju Cole Talks to Taiye Selasi: 'Afropolitan, American, African. Whatever'," The Guardian, 5 August 2016, n. pag., <https://www.theguardian.com/books/2016/aug/05/teju-coletaiye-selasi-interview-known-strange-things> [last accessed 26 July 2017] Tveit, Marta (2013): "The Afropolitan Must Go," Africa is a Country, 28 November 2013, n. pag., <http://africasacountry.com/2013/11/the-afropolitan-must-go/> [last accessed 26 July 2017] Ucham, Emelda (2014): "African Hybrids: Exploring Afropolitanism in Ghana Must Go," Journal of Language & Communication 8.2, 63-75 van Alphen, Ernst (1990): "The Narrative of Perception and the Perception of Narrative," Poetics Today 11.3, 483-509 Wainaina, Binyavanga (2006): "How to Write about Africa," Granta 92: The View from Africa, 19 January 2006, n. pag., <https://granta.com/how-to-write-about-africa/> [last accessed 26 July 2017] Wasihun, Betiel (2016): "Afropolitan Writing," in: Straub, Julia (ed.): Handbook of Transatlantic North American Studies. Berlin/Boston: de Gruyter, 391-410 Wawrzinek, Jennifer; Makokha, J.K.S. (2011): Negotiating Afropolitanism: Essays on Borders and Spaces in Contemporary African Literature and Folklore. Leiden: Brill/Rodopi Wolitzer, Meg (2014): "In 'Every Day Is for The Thief' Cole Chronicles A City's Reality," NPR, 26 April 2014, n. pag., <http://www.npr.org/2014/04/26/292489184/in-every-day-is-for-the-thief-colechronicles-a-citys-reality> [last accessed 26 July 2017] Zeleza, Paul Tiyambe (2009): "Diaspora Dialogues: Engagements Between Africa and Its Diasporas," in: Okpewho, Isidore; Nzegwu, Nkiru (eds.): The New African Diaspora. Bloomington/Indianapolis: Indiana UP, 31-58 JAN ALBER (AACHEN) Comparison, Inclusiveness, and Non-Hierarchical Incommensurability: Narrative Strategies in Two Aboriginal Life Stories According to Franco Moretti, we are currently witnessing the development of a new kind of world studies. For him, "the literature around us is now unmistakably a planetary system", and he asks himself, "what does it mean, studying world literature?" (2000, 54). As a radical alternative to the New Critical idea of the close reading, he proposes "distant readings" that allow one to assume a bird's-eye view on literature and "to focus on […] systems" (ibid., 57) rather than individual texts. With regard to the new paradigm of world studies, Gayatri Spivak speaks of a "politics of friendship to come" and she considers "the role of Comparative Literature in such a responsible effort" (2003, 13). In this article, I probe the value of comparison in relation to the development of a poetics of world literature by looking at two Aboriginal life histories, namely Alice Nannup's When the Pelican Laughed (1992) and Alice Bilari Smith's Under a Bilari Tree I Born (2002). I am interested in both the what? and the how? of comparison. On the one hand, I argue in favour of broadening the comparative scope by looking at noncanonised literatures. On the other hand, I rethink the ways in which literary features across a range of works can be compared to one another. 1. Comparison, Inclusiveness, and Non-Hierarchical Incommensurability Let me begin by saying a few words about my corpus. Spivak seeks to overcome what she calls the Eurocentric imprisonment of comparative literature "within the borders it will not cross" by looking at "the writing of countless indigenous languages […] that were programmed to vanish when the maps were made". She also argues that "the literatures in English produced by the former British colonies […] should be studied and supported" (2003, 7, 15). Nannup's When the Pelican Laughed and Bilari Smith's Under a Bilari Tree I Born, the two non-canonised narratives of my corpus, relate to both parameters mentioned by Spivak. In addition, they negotiate indigenous Australian identities in new and perhaps even surprising ways. While older Aboriginal life stories (such as Margaret Tucker's If Everyone Cared [1977], Ella Simon's Through My Eyes [1987], Glenyse Ward's Wandering Girl [1987], Sally Morgan's My Place [1987], Shirley Smith's MumShirl [1987], Eric Wilmut's Pemulwuy, the Rainbow Warrior [1987], and Ruby Langford Ginbis's Don't Take Your Love to Town [1988]) focus on experiences of oppression, these two narratives foreground the creative reempowerment or reclaiming of indigeneity through resilience and playful humour.1 1 For further examples of this movement toward resilience and playfulness in indigenous Australian prose fiction, television productions, and dance performances, see Alber (2016a) as well as Alber / Churn (2013). 274 JAN ALBER The broader comparative scope that I have in mind does, of course, not follow the imperialist expansionism of Hutcheson Macaulay Posnett's Comparative Literature (1886). Instead, I want to focus on hitherto understudied forms of expression beyond the canon, foreground their aesthetic and political values, and discuss their imbrications with the whole, i.e. the ways in which they relate to other forms of world literature. This takes me to methodological issues. Humans, regardless of whether or not they work in the area of comparative literature, tend to explain the unfamiliar in terms of the familiar. To put this point slightly differently, they compare the unknown to the known in order to orient themselves. Jonathan Culler, for instance, argues that we try to recuperate inexplicable elements of a phenomenon by taking recourse to available interpretive patterns: The strange, the formal, the fictional must be recuperated or naturalised, brought within our ken, if we do not want to remain gaping before monumental inscriptions. And the first step in the process of naturalising or restoring literature to a communicative function is to make écriture itself a period and generic concept. (1975, 134) This strategy potentially involves the danger of privileging the familiar at the expense of the unfamiliar, and thus of conceptualising the relationship between different traditions or cultures in terms of a hierarchy. Mark Davis, for example, argues, rather disparagingly, that indigenous Australian narratives "don't generally exhibit the paradigmatic aestheticism of canonical writings". Also, he feels that they "lack self-conscious displays of literary virtuosity". For Davis, "the best opportunity on offer is to document either racist oppression or static tribal traditions" (2007, 15-16). How can such a condescending outlook that privileges the western canon be avoided? Following Shu-Mei Shih's notion of "relational comparison" (2015, 431), I conceptualise the act of comparing as involving inclusiveness and non-hierarchical incommensurability. For me, literatures function in their own specific ways but they are all located at the same level. According to the OED, the term 'incommensurability' refers to "that which cannot be measured by comparison", and thus suggests that all types of comparison are doomed to failure. Instead, I use the term to highlight that there is no longer one given standard of comparison. Indeed, according to Natalie Melas, our globalised world is one in which "cultures come into constant contact without a unifying standard, thus engaging in ubiquitous processes of comparison that are no longer bound to commensuration" (2007, 37). She continues the comparative project on the basis of the notion of […] a minimal form of incommensurability, which produces a generative dislocation without silencing discourse or marking the limits of knowledge. This minimal form of incommensurability instead opens up the possibility of an intelligible relation at the limits of comparison. (ibid., 31) In the words of Emily Apter, my readings try to foreground "difference and incommensurability […] over and against similitude and commensurability" (Bertacco 2016, 9). Moreover, as Dorothee Klein has shown, any attempt to identify characteristics of the genre of Aboriginal life-narratives "needs to be treated with due care, […] because essentialist notions of authentic Indigenous literature […] aim at satisfying white ideas NARRATIVE STRATEGIES IN TWO ABORIGINAL LIFE STORIES 275 of a unified Aboriginal culture, ignoring the variety and multiplicity of indigenous groups, histories and self-identifications" (2015, 3-4). In this paper, I do not try to master or appropriate the narratives of my corpus by reducing them to a unified Aboriginality. Instead, I trace the negotiations of different types of Australian indigeneity by authors who self-identify as Aboriginal and are accepted as such by their respective indigenous communities, namely the Yindjibarndi and the Yinhawangka (both from the Pilbara region in the north of Western Australia). In addition, I comment on the reading process by explaining what these life narratives do to me, a Western reader, in a self-reflexive manner. 2. Narrative Strategies in Aboriginal Life Stories When the Pelican Laughed and Under a Bilari Tree I Born have often been labelled as autobiographies. According to Martin Löschnigg, an autobiography is "a comprehensive non-fictional narrative in prose in which the author renders the facts of her/his own life, usually in first-person form". He also explains that autobiography proliferated in the nineteenth century, "when individuals felt the need to ascertain their identities in the face of a rapidly changing environment, and works by Goethe, Mill, Newman, and others represent some of the highlights of the Western autobiographical tradition" (2005, 34). Like traditional Western autobiographies, the narratives by Alice Nannup (a descendant of the Yindjibarndi) and Alice Bilari Smith (a descendant of the Yinhawangka) follow Philippe Lejeune's pacte autobiographique (1994) which affirms the identity between the author and the first-person narrator, and guarantees the truthfulness of the text to the reader. At the same time, however, they also differ from traditional Western autobiographies, which are tied to certain enlightenment ideas and involve privileges of gender, race, and class. First, these texts by indigenous Australian women are relational narratives that focus on the community or group rather than an individualised (Cartesian) subject. Second, in the words of Hans-Ulrich Gumbrecht, the Aboriginal writers do not "see themselves as eccentric in relation to the world but as being part of the world" (2004, 80): they inscribe their identities into the surrounding cosmology.2 Third, as Graham Seal has shown, these life stories contain "a considerable body of traditional lore and mythology, providing an insight into indigenous cultures". Fourth, Seal argues that "humour […] comes through as an integral aspect of the […] worldview and lifestyle" so that there is "a surprising absence of bitterness" (2005 / 2006, 79-80). To read these narratives as autobiographies ignores their broader cultural foundation as well as their political intentions. I thus follow Graham Huggan, who argues that in or2 The texts of my corpus are expressive of what Gumbrecht calls 'presence cultures'. He lists the following further typological attributes of such cultures. First, "the dominant self-reference […] is the body" (rather than the mind) (2004, 80). Second, "knowledge is not exclusively conceptual" (ibid., 81): things can "have an inherent meaning (not just a meaning conveyed to them through interpretation)" (ibid., 80). Third, space is the primordial dimension in which the relationships between humans and other entities are negotiated (ibid., 83). Fourth, in presence cultures, events are not necessarily linked to the effect of surprise: "regular changes and transformations that we can predict" (ibid., 84) qualify as events as well. 276 JAN ALBER der to do justice to the use of alternative cultural practices, more specialised variants of autobiography – such as "life writing", "life history", "life story", or "life narrative" – should be used (2001, 162; cf. Klein 2015). To begin with, Nannup and Bilari Smith present themselves a being part of a larger group. Nannup, for instance, dedicates her life narrative to "all of us who were taken from our people" (1992, n. pag.), and she frequently narrates in the first-person plural. At one point, her friend Linda escapes from the Moore River Settlement, is caught, and then punished by having her hair cut off. Nannup comments on the punishment as follows: "We watched it [the hair] fall onto the ground around her, and we all stood quietly crying for her" (ibid., 75). Bilari Smith renders her early childhood memories in similar fashion: "We was all together […]. Those days we used to be one family all the time. […] They never say, 'You not belong to here'. They used to look after one another all the time. […] We cooked one lot of meal for everyone" (2015, 29, 53). She also describes in great detail how younger members of the group are introduced to new experiences by older members. For instance, when women have their first period, they are looked after by older women: "they put that woman with the period separate, one side. She got her own camp. Only the old ladies used to look after, take her food or whatever she want, water or something" (ibid., 73). Similarly, when boys grow up, they have to leave the camp together with older men for a while: "he got to be taken away till he goes through that Law. Big brother got to be the boss, out in the bush all the time" (ibid., 79). Paul J. Eakin calls such accounts narratives about "relational lives". In these cases, "the story of the self is not ancillary to the story of the other, although its primacy may be partly concealed by the fact that it is constructed through the story told of and by someone else" (1999, 58). It is also worth mentioning that both of these narratives were produced by having the indigenous storyteller talk to non-indigenous collaborators who take the roles of trusted interviewers/recorders, transcribers, and preliminary editors of the manuscript. While Alice Nannup's story was recorded by Lauren Marsh and Stephen Kinnane, two non-indigenous Australians, Alice Bilari Smith spoke to the Scottish Anna Vitenbergs and Loreen Brehaut from New Zealand. This form – the combination of an Aboriginal storyteller and non-indigenous listeners – goes hand in hand with the communal focus of these Aboriginal life narratives. It also correlates with Dominick LaCapra's idea of 'working through' trauma, which he associates with mourning. For him, "mourning brings the possibility of engaging trauma and achieving a reinvestment in […] life which allows one to begin again" (2001, 65-66). The fixed roles of this communicative set-up (the indigenous person relates her story and the non-indigenous people listen) and the power of the Aboriginal speaker with regard to the final product are designed to make sure that the concrete losses of Aboriginal Australians are not conflated with the more general sense of absence which was experienced by many (above all, the British colonisers). Second, the Yindjibarndi and the Yinhawangka share a world view that involves the spiritual interconnectedness of all entities on the planet. In the words of Bill Ashcroft, Frances Devlin-Glass and Lyn McCredden, they see themselves as being in "a relationship with the other-than-human kin (in the shape of animals, climatic phenomena, stars, land-forms)" (2009, 23). This kind of thinking is, for example, reflected in Abo- NARRATIVE STRATEGIES IN TWO ABORIGINAL LIFE STORIES 277 riginal names, which are usually based on a connection to the surroundings. Smith's narrative, for instance, begins as follows: "I am Alice Smith but my real name Bilari, because under a bilari tree I born […]. My mother was a full-blood Aborigine. […] Her name was Yalluwarrayi. […] Yalluwarrayi is the name of the windmill where she was born" (2015, 16). Aboriginal totems also have spiritual relations. Nannup points out that "we all have totems […]. I am a pelican, the fella with the big beak, and Ella [her stepsister] was a scorpion" (ibid., 21). Bruce Chatwin explains that these totems involve a sense of belonging to a larger whole: Aboriginal Creation myths tell of the legendary totemic beings who had wandered over the continent in the Dreamtime, singing out the name of everything that crossed their path – birds, animals, plants, rocks, waterholes – and so singing the world into existence. […] Each totemic ancestor, while travelling through the country, was thought to have scattered a trail of words and musical notes along the line of his footprints. […] These Dreaming-tracks lay over the land as 'ways' of communication between the most far-flung tribes. […] No Aboriginal could conceive that the created world was in any way imperfect. His religious life had a single aim: to keep the land the way it was and should be. (1988, 13-14)3 In the context of the assimilation programme, A.O. Neville, the euphemistically named "Western Australian Chief Protector of Aborigines", and his followers did not only separate Aboriginal people from their languages and cultures; they notably also separated them from the land they had a connection to. Nannup states that through these schemes, "you become … sort of lost. […] The department had a rule – North girls were sent South to jobs and Sou'westerners were always sent North. They were very strict about that because they meant for us to never find our way back home" (1992, 120). Third, in their narratives, Nannup and Bilari Smith create counter-archives of Yindjibarndi and Yinhawangka knowledge and practices related to dingo hunting, childbearing, surviving in the bush, initiation rites for boys and girls, mourning, as well as the Dreamtime, the aforementioned eternal time of creating. Among many other things, Bilari Smith explains that "we didn't know birthdays" (2015, 94). Birthdays do not matter to the Yinhawangka because in the context of the Aboriginal sacred, there are no beginnings, and there are also no middles or endings. The spiritual ancestors created the world but they are still here in the present (cf. Dean 1996). Following the many-levelled simultaneity of this world view, the past, the present, and the future exist wholly as one. From this perspective, it does not make sense to single out an event (such as somebody's birth) as being special. In this context, Sam Watson, a descendant of the Mullenjarli and the Birri Gubba (from Queensland) writes that Aboriginal people see themselves only as a very small part of time itself. Their cultures, their beliefs, and their actions are based on that which had gone before and that which would follow (1990, 204). Furthermore, both authors occasionally use Yindjibarndi or Yinhawangka words such as juna (meaning spirit), mallalu (which denotes the ceremony when boys become men), or wardiba (referring to men's secret song cycle associated with initiation). Bill Ashcroft, Gareth Griffiths, and Helen Tiffin consider the incorporation of untranslated foreign language material into a text to be "overtly political" (1989, 66) because this 3 For a comprehensive analysis of the ideological ramifications of Chatwin's Songlines, see Alber (2016b). 278 JAN ALBER strategy draws the reader's attention to a different culture and way of thinking. Nannup and Bilari Smith do not use many Aboriginal words, and Bilari Smith even provides a glossary (2015, 230-232). Yet, this seemingly less aggressive strategy involves a political act as well: the indigenous lexemes serve as a constant reminder that the settlers and past Australian governments almost managed to eliminate the country's Aboriginal people and their cultures.4 In addition, these Aboriginal words highlight that there are phenomena or practices in indigenous cultures that Westerners do not have a word for because their cultures lack the concept. Fourth, humour and playfulness play a central role in both When the Pelican Laughed and Under a Bilari Tree I Born. This may seem surprising given that both authors are so-called 'half-caste' individuals and grew up at a time during which the brutal assimilation programme was implemented to breed out all forms of Aboriginality. 'Fullblood' individuals were deported to reservations, while mixed-race children were separated from their families. Up until the 1970s, they were sent to training homes, government settlements, or white Australian families. Belinda Wheeler explains that […] some believed the half-caste children could become a cheap source of labour for whites. Others believed if the children were brought up in white culture they would forget their past, embrace white ways and with the full-bloods left to die out, the remaining half-breeds would reproduce with other whites […] until the Aboriginal race was eliminated entirely. (2009, 238) Indeed, A.O. Neville describes this scheme of biological engineering as follows: the goal was "to breed white natives" (1947, 75) so that "in the third or fourth generation no sign of native origin whatever would be apparent" (ibid., 59). Nannup and Bilari Smith display a resilient ability to laugh off the hardships, obstacles, and unbearable racism they have to deal with. Throughout When the Pelican Laughed, Nannup and her relatives have "a good old laugh" (1992, 26), fall "about laughing" (ibid., 124), or are "laughing to kill" themselves (ibid., 164). At one point, Nannup goes to the cinema with other members of her family. When the film shows a car driving towards the audience, "poor old Nanna went, aaarrrgghh, and ducked right down. Oh, look, it was such a laugh, funnier than the movie. […] Us little girls sitting behind her were killing ourselves laughing" (ibid., 69). At a later point, Nannup has to take care of Mrs Larsen, a white woman in a wheelchair. On a steep hill, she loses control over the wheelchair but ultimately manages to catch it. She describes the incident as follows: "I just got the giggles. […] All I could do was just shake my head because I was killing myself laughing. I was trying to giggle quietly so Mrs Larsen wouldn't hear me but that was only making it worse" (ibid., 100). Similarly, Bilari Smith writes that […] we used to be funny when we was little. All the little girls went together – we liked staying in the homestead with the old fella, Walter Smith [who runs Rocklea station]. We used to tease him. […] We'd throw a rock and things, you know, in the room, and when he came out looking we'd run to the little gully behind there, behind the cook room" (2015, 38). 4 The Yinhawangka language is almost extinct: the Wangka Maya Pilbara Aboriginal Language Centre reports on its homepage that "in 2004 there were estimated to be less than four speakers of the Yinhawangka language. A number of people are partial speakers, have a passive knowledge of Yinhawangka and many more identify as being from Yinhawangka heritage. Yinhawangka is classified as a critically endangered language". NARRATIVE STRATEGIES IN TWO ABORIGINAL LIFE STORIES 279 It would be naïve to believe that humour can easily alter political realities.5 Rather, the point I am trying to make here is that humour has recently become an integral aspect of indigenous self-representations which want to stress the playful resilience of Aboriginal cultures. Alexis Wright, a descendant of the Waanyi from the Gulf of Carpentaria, for instance, seeks to move beyond "the typical, pathological, paternalist viewpoint from which Australia typically portrays Indigenous people – as pathetic welfare cases unable to take care of [them]selves, and, at worst, as villainous rip-off merchants" (2007, 81, 85). In this context, she stresses the importance of humour as a defence mechanism against despair: "we deal with hard issues but we have the ability to laugh it off, to laugh at ourselves, but we do not forget who we are and what is happening around us" (Vernay 2004, 121; cf. Holt 2009, 86). In When the Pelican Laughed and Under a Bilari Tree I Born, humour becomes a crucial aspect of the characters' survival strategies because it involves the ability to enjoy life despite all the hardships. Nannup, for example, states that […] although there were awful things that went on at the settlement, and once you were there until it suited them, good things used to happen too. I used to really enjoy going to church, and I loved swimming down at the river. Another one of the things I liked was going to the dances they held once a fortnight. (1992, 77) Also, at one point, Nannup and her children go to the cinema and a couple of white kids shout "Nigger, Nigger, pull the trigger – BANG BANG you're dead" (ibid., 14). After the end of the performance, Nannup addresses the cinema audience by saying Well, I've had it. I want you people to try and understand how that feels. […] It's not fair. We're all the same, we're all human beings; we walk, we talk, we eat the same kind of food, we are all just made the same. (ibid., 15) In the words of Amanda Nettlebeck, Nannup turns a potential "moment of victimhood into the family's recuperation of strength and dignity" (1997, 51). There is no stable or intrinsic connection between resilience and humour, but in the two life narratives I analyse here, the two qualities go hand in hand and lead to the playful reclaiming of Yindjibarndi and Yinhawangka identities. 3. Conclusions Melas argues that "the challenges of reconceptualising the comparative project for an expanded geographical scope are great and certainly cannot be met by a single method or a single set of presuppositions" (2007, 35). From my vantage point, these challenges call for a higher degree of self-reflexivity concerning what we read (i.e., the corpus we choose) and how we analyse (i.e., the methodology we follow). In contrast to Posnett, I obviously do not assume that Western scholars represent comparison's highest development. Instead, my approach is based on a sense of inclusiveness and an intrinsically incommensurable relationality. It closely correlates with what Mads Rosendahl Thomsen describes as "focused readings, wherein certain features are 5 Mark Stein and Susanne Reichl, for instance, write that every type of laughter reflects "a struggle for agency, an imbalance of power, and a need, a desire, for release". At the same time, however, they point out that while certain types of laughter in or induced by postcolonial narratives "gesture toward a new world order", others simply "uphold the order of the day" (2005, 910). 280 JAN ALBER examined across a range of works, in order to find patterns in literary history" (2008, 23). The worldliness of When the Pelican Laughed and Under a Bilari Tree I Born does not inhere in exemplary representativity, but rather in standing in the world, in multiple relations with its unsystematisable extensiveness. Let me follow Moretti's idea of a distant reading and assume a bird's-eye view on the two narratives of my corpus. For Moretti, world literature is "a system of variations"; it involves "the systematic study of how forms vary in space and time" (2000, 64; original emphasis). On the one hand, the life stories by Nannup and Bilari resemble traditional Western autobiographies insofar as the authors also seek to "ascertain their identities in the face of a rapidly changing environment", to borrow the words of Martin Löschnigg (2005, 34). On the other hand, these two texts involve identity constructions that differ radically from traditional Western autobiographies because they are told by indigenous Australian women, conceptualise selves as being relational, foreground the fundamental interconnectedness of all entities on the planet, frequently refer to Aboriginal cultural practices and languages, and contain a rather high degree of resilient humour. Furthermore, the Aboriginal life narratives of my corpus are similar to yet different from older indigenous Australian life histories. As Cliff Watego explains, it was in the 1960s that Aboriginal people decided "to enlighten the white public to the grievances and aims of black Australians through literature" (1988, 11). Since then, the life narrative has been the most frequent form of published indigenous Australian literature. The older life stories deal with the oppression of Aboriginal people and thus primarily represent experiences of suffering. According to Belinda Wheeler, they concentrate on the necessary question of "how the policies by the white majority affected the indigenous population" (2009, 238). The more recent narratives When the Pelican Laughed and Under a Bilari Tree I Born move beyond the older paradigm by presenting their readers with more resilient Aboriginal characters and also by using a higher degree of playfulness and humour. This pattern in literary history is expressive of a new confidence in asserting indigenous Australian identities, which closely correlates with strength and creativity. According to Kim Scott, a descendant of the Nyungar, it has become increasingly important for Aboriginal authors to "build something other than drawing upon the experience of oppression" (2014, 13). The new indigenous self-representations involve not only a resurrected sense of agency but also a degree of playfulness and humour. They do not wish to downplay the achievements of the earlier (and more serious) life narratives, which prepared the ground for the later developments: it may be taken for granted that the playful reclaiming of Aboriginal agency presupposes the truthful reconstruction of Australian history from indigenous perspectives. The texts stand for slightly different but equally important phases of Aboriginal identity constructions (cf. Alber 2016a). Nannup and Bilari Smith conceptualise the relationship between their indigenous Australian identities and other identities in a way that is reminiscent of Moretti's concept of world literature. For him, world literature is "one literature, […] but a system which is profoundly unequal" (2000, 56). Nannup and Bilari Smith foreground the specificity of Yindjibarndi and Yinhawangka identities, but they also repeatedly stress our com- NARRATIVE STRATEGIES IN TWO ABORIGINAL LIFE STORIES 281 mon humanity, i.e. the idea that we "should all be treated as human beings" (1992, 15), as Nannup puts it. For humankind's survival on this planet, it will be essential to give up what Gumbrecht calls "the […] configuration of self-reference in which men began to see themselves as eccentric to the world" (2004, 24), and to accept a more planetary world view that is based on relationality and the fundamental interconnectedness of all entities on earth. According to Nannup, "the world is off its axis, they're destroying everything just to make money" (1992, 215). She thus cautions her readers to stop being greedy and to develop respect for both the land and one another. This observation constitutes one of the text's most important imbrications with the rest of the world. References Primary Sources Bilari Smith, Alice, with Anna Vitenbergs and Loreen Brehaut (2015): Under a Bilari Tree I Born [2002]. Fremantle: Fremantle Langford Ginbis, Ruby (1988): Don't Take Your Love to Town. Ringwood: Penguin Morgan, Sally (1987): My Place. Fremantle: Fremantle Arts Centre Nannup, Alice, with Lauren Marsh and Stephen Kinnane (1992): When the Pelican Laughed. South Fremantle: Fremantle Arts Centre Simon, Ella (1987): Through My Eyes. Blackburn: Collins Dove Smith, Shirley, with the assistance of Bobbi Sykes (1987): MumShirl. 2nd ed., Richmond: Heinemann Educational Tucker, Margaret (1977): If Everyone Cared: Autobiography of Margaret Tucker. 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(2009): Intimate Horizons: The Post-Colonial Sacred in Australian Literature. Sydney: ATF Bertacco, Simona (2016): "An Interview with Emily Apter," CR: The New Centennial Review 16.1, 928 Chatwin, Bruce (1988 [1987]): The Songlines. London: Cape Culler, Jonathan (1975): Structuralist Poetics: Structuralism, Linguistics and the Study of Literature. London: Routledge & Kegan Paul Davis, Mark (2007): "The Clash of Paradigms: Australian Literary Theory after Liberalism," Journal of the Association for the Study of Australian Literature 7, 7-31 Dean, Colin Leslie (1996): The Australian Aboriginal Dreamtime: An Account of its History, Cosmogenesis, Cosmology and Ontology. West Geelong: Gamahucher 282 JAN ALBER Eakin, Paul J. (1999): How Our Lives Become Stories: Making Selves. Ithaca/London: Cornell UP Gumbrecht, Hans-Ulrich (2004): Production of Presence: What Meaning Cannot Convey. Stanford, CA: Stanford UP Holt, Lillian (2009): "Aboriginal Humour: A Conversational Corroborree," in: de Groen, Fran; Kirkpatrick, Peter (eds.): A Serious Frolic: Essays on Australian Humour. St. Lucia: U of Queensland P, 81-94 Huggan, Graham (2001): The Postcolonial Exotic: Marketing the Margins. London: Routledge Klein, Dorothee (2015): "Narrating a Different (Hi)Story: The Affective Work of Counter-Discourse in Doris Pilkington's Follow the Rabbit-Proof Fence," Interventions: International Journal of Postcolonial Studies 18.4, 588-604 LaCapra, Dominick (2001): Writing History, Writing Trauma. Baltimore/London: Johns Hopkins UP Lejeune, Philippe (1994 [1975]): Le pacte autobiographique. Paris: Seuil Löschnigg, Martin (2005): "Autobiography," in: Herman, David et al. (eds.): Routledge Encyclopedia of Narrative Theory. London: Routledge, 34-36 Melas, Natalie (2007): All the Difference in the World: Postcoloniality and the Ends of Comparison. 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New Delhi: SSS Publications, 236-242 Wright, Alexis (2007): "On Writing Carpentaria," Heat 13, 79-94 Notes on Contributors Jan Alber is Professor of English Literature and Cognition at RWTH Aachen University. He is the author of Narrating the Prison (Cambria, 2007) and Unnatural Narrative: Impossible Worlds in Fiction and Drama (U of Nebraska P, 2016). Alber received fellowships and research grants from the British Academy, the German Research Foundation, and the Humboldt Foundation. In 2013, the German Association of University Teachers of English awarded him the prize for the best Habilitation written between 2011 and 2013. Between 2014 and 2016, he worked as a COFUND (MarieCurie) Fellow at the Aarhus Institute of Advanced Studies in Denmark. Alber is President of the International Society for the Study of Narrative (ISSN). Roman Bartosch received his PhD from the University Duisburg-Essen, and his monograph EnvironMentality – Ecocriticism and the Event of Postcolonial Fiction came out with Brill/Rodopi in 2013. His recent publications include an edited special issue of the International Journal of English Studies, "Animal Poetics", and a book on the new materialism from a historical and pedagogical perspective, edited with Sieglinde Grimm, which is forthcoming from Universitätsverlag Winter this year. He teaches Anglophone Literatures and Cultures and English Teaching Methodology at the University of Cologne. Matthias Bauer is Professor of English Literature at the Eberhard-Karls-Universität Tübingen. His teaching and reasearch focuses on the Early Modern period (Shakespeare, metaphysical poets), the nineteenth century (Dickens, poetry), and generally on the language of literature. He is the chair of the Research Training Group (Graduiertenkolleg) 1808 "Ambiguity: Production and Perception" and co-chair of project A2 "Interpretability in Context" in the Collaborative Research Centre (SFB) 833 "The Construction of Meaning". He is currently working with Angelika Zirker on a book on ambiguity in Dickens. Among publications relevant to the paper published in this volume is an essay on "Dickens and Sir Philip Sidney: Desire, Ethics, and Poetics" (2014). [Published in Text, Contexts and Intertextuality: Dickens as a Reader, ed. Norbert Lennartz and Dieter Koch. Göttingen: V&R unipress. 21-38.] Matthias Berger studied English and German languages and literatures with a focus on medieval English literature and culture in Bern (Switzerland) and Aberdeen (UK). He is currently Assistant in the medieval section of the Department of English and a member of the Graduate School of the Humanities at the Walter Benjamin Kolleg at the University of Bern. He is writing his PhD thesis on twenty-first-century cultural, social, and political medievalisms that participate in negotiations of national identities in Switzerland and the UK. His PhD project is financed by the Swiss National Science Foundation. Eva von Contzen is Assistant Professor of English literature at the University of Freiburg and the principal investigator of the ERC-funded project "Lists in Literature and Culture" (LISTLIT). She has recently published The Scottish Legendary: Towards a Poetics of Hagiographic Narration (Manchester 2016) and pursues her interest in narrative theory and medieval literature in the interdisciplinary network "Medieval Narra- 284 NOTES ON CONTRIBUTORS tology". In addition, she is the co-editor of a handbook of historical narratology (together with Stefan Tilg). Currently, her main project is devoted to lists and enumerations in literary texts from antiquity to postmodernism. Stefanie Fricke is Assistant Professor of English Literature at Ludwig-MaximiliansUniversität Munich. She read English, History and Japanese Studies at LMU Munich and the University of St Andrews, and in 2009 published her dissertation, Ruinen alter Hochkulturen und die Angst vor dem eigenen Untergang in der englischen Literatur des 19. Jahrhunderts (Antique Ruins and the Fear of the Fall of the British Empire in Nineteenth-Century Literature), which was awarded the Helene Richter Prize of the German Anglistenverband. In 2016, she handed in her Habilitation titled Narrating the Self, Narrating the Other: British Barbary Captivity Narratives of the Long Eighteenth Century. Her research focus is the literature and culture of the eighteenth and nineteenth centuries as well as modern popular culture. Jana Gohrisch is Professor at the University of Hannover (Germany) where she teaches British literatures and cultures from the sixteenth to the twenty-first century with a special interest in postcolonial literatures in English, especially Asian and Black British, Caribbean, and West and South African. She has published two monographs in German, one on the representation of gender, race, and class in the novels by the Jamaican British novelist Joan Riley (1994) and one on middle-class emotional dispositions in nineteenth-century English writing (2005). Jana Gohrisch co-edited two volumes with Ellen Grünkemeier, Listening to Africa. Anglophone Literatures and Cultures (2012) and Postcolonial Studies Across the Disciplines (2013), and one with Rainer Emig, Anglistentag 2014 Hannover: Proceedings (2015). Her current book project concerns post-emancipation constructions of agency in fictional and non-fictional texts from and about the British West Indies since the mid-nineteenth century. Thomas Gurke is Lecturer at Heinrich-Heine-University in Düsseldorf and has a degree in English Literature and Musicology. He completed his PhD in 2014 on the intersemiotic, aesthetic, and affective dynamics of music and literature in the texts of James Joyce (monograph under consideration for the Florida James Joyce Series at the University Press of Florida). His current project explores the frames of authorship within drug narratives. Annette Kern-Stähler is Full Professor and Chair of Medieval English Studies at the University of Bern. She has held a number of fellowships, among them an Andrew Mellon Fellowship at the Harry Ransom Center, University of Texas at Austin and a Christopher Isherwood Fellowship at the Huntington Library, San Marino, CA. She was Professeure Invitée at the Ecole Normale de Supérieure de Lyon and is Honorary Professor at the University of Kent at Canterbury. She has published on the uses and transformations of space in medieval England, on the interrelations between medicine, ethics and literature, and on the role of British writers in the re-education of the Germans. As co-principal investigator of an international research project "The Senses: Past and Present", she has recently been particularly interested in the interrelations between material culture, sense perception and affect, and has co-edited The Five Senses in Medieval and Early Modern England (2016). She is currently completing a monograph on writers as cultural arbiters for Northwestern University Press. NOTES ON CONTRIBUTORS 285 Susanne Köller is Research Assistant and a PhD candidate at the English Department of the University of Konstanz, teaching mostly in the fields of television studies and seriality. She holds an M.A. in North American Studies from the John-F.-KennedyInstitute at FU Berlin where she focussed on American history and culture. Her PhD project, currently titled The Historical Event in Contemporary Complex TV, is concerned with the interrelation of historical fiction, seriality, and narrative complexity in contemporary television drama. Lucia Krämer is Professor of British Cultural and Media Studies at the University of Passau. She obtained her PhD for a thesis on biofictional representations of Oscar Wilde in novels, dramas, and films (Peter Lang, 2003). A further monograph, Bollywood in Britain, based on her Habilitation thesis, which won the BritCult Award, was published with Bloomsbury Academic in 2016. Her current research is focused on adaption and related phenomena like remaking, transmedial storytelling, and mashups. She has also co-edited volumes on the construction of authenticity (transcript, 2011), Remakes and Remaking (transcript, 2015), the relation of postcolonial and media studies (transcript, 2016), and is currently co-editing a German handbook on Adaption (De Gruyter, 2017). Christian Lenz teaches British Literary and Cultural Studies at TU Dortmund University. He recently published his book, Geographies of Love. The Cultural Spaces of Romance in Chick- and Ladlit, which combines his main research interest, cultural geography, with contemporary romantic fiction. He has written on British horror texts, youth culture as well as dating apps, and is currently researching erotic and pornographic literature. Pavan Malreddy is Researcher in English Literature at Goethe University Frankfurt. His recent publications include a monograph, Orientalism, Terrorism, Indigenism: South Asian Readings in Postcolonialism (SAGE, 2015), and a co-edited collection, Reworking Postcolonialism: Globalization, Labour and Rights (Palgrave, 2015). He has co-edited special issues with the Journal of Postcolonial Writing (2012) and ZAA: Journal of English and American Studies (2014), and has authored over twenty academic essays and chapters on terrorism, political violence, and postcolonial theory in journals such as The European Legacy, Third World Quarterly, Journal of Postcolonial Writing and Intertexts, among others. Annika McPherson is Juniorprofessor for New English Literatures and Cultural Studies at the University of Augsburg. She previously taught British and Global Anglophone Literary and Cultural Studies at Carl von Ossietzky University Oldenburg. Her research and teaching areas include postcolonial studies, theories, policies and literary representations of cultural diversity in comparative perspective, Caribbean, West African and South African literatures in English, and diaspora studies. Her current projects include a study of the representation of Rastafari in literature and film as well as a genre critique of the notion of 'neo-slave narratives' in relation to contemporary novels on slavery set in the Caribbean. She is also compiling a collection of sources and resources for the study of Anglophone Caribbean Literatures. Sylvia Mieszkowski is currently Guest Professor at the University of Vienna's Department of English and American Studies, where she has been teaching on serial narration in literature and popular culture. She has published Teasing Narratives (2003), 286 NOTES ON CONTRIBUTORS Resonant Alterities (2014), and co-edited five volumes, the most recent of which, titled Unlaute: Noise / Geräusch in Kultur und Medien seit 1900 (Bielefeld: [transcript], 2017) and co-edited with Sigrid Nieberle, is fresh off the press. At the moment, her research interests include neo-Victorian fiction, contemporary short fiction, transmedial dystopian narratives, and serial narration. In the latter field, she is working on articles on the BBC version of House of Cards and Sherlock. Helge Nowak taught English and Anglophone Literatures at the universities of Düsseldorf, Regensburg, Leipzig, Münster, and Munich. He received his Ph.D. from the University of Düsseldorf in 1993 and his Habilitation from the University of Regensburg in 2002. Since 2006, he is Professor of English and Postcolonial Studies at LMU Munich. His Ph.D. thesis dealt with contemporary sequels and similar works relating intertextually to British novels of the eighteenth and nineteenth centuries. After discussing new approaches to literary historiography in Geschichte der literarischen Kommunikation: Zur Neukonzeption einer Geschichte der englischsprachigen Literaturen (Trier, 2006), Nowak completed a survey of literature on the British Isles entitled Literature in Britain and Ireland: A History (Tübingen 2010). Moreover, he is the editor of a collection of essays concerned with Comedy and Gender (Heidelberg, 2007). His other publications include articles on British and more particularly on 'Black British' literature, on Caribbean and on South African literatures, and on the theory and practice of textual criticism. He is currently working on a history of crime fiction in Southern Africa. Nicole Nyffenegger is Lecturer of Medieval and Early Modern Literature and Culture at the University of Bern, Switzerland. In her current research project, she focuses on tattoos and the textuality of human skin in medieval and early modern literature, and has just co-edited a volume entitled Writing on Skin in the Age of Chaucer (forthcoming 2017). She has published a book on authorship in medieval historiography (Authorising History. Gestures of Authorship in Fourteenth-Century Historiography, 2013) and co-edited two volumes, one on bodies in medieval literature (Fleshly Things and Spiritual Matters: Studies on the Medieval Body in Honour of Margaret Bridges, 2011) and another one on margins and marginality (Marginalisierung und Funktionen des Randes im Mittelalter, 2011). Monika Pietrzak-Franger is Visiting Professor at the University of Hamburg. She has published on adaptation, intermediality, transmedia storytelling and politics as well as on visual culture, literature and science, Victorianism/Neo-Victorianism, and gender. She received a Volkswagen Foundation scholarship for her postdoctoral project on Syphilis in Victorian Literature and Culture (Palgrave 2017), for which she was also awarded the BritCult Award. She is the author of The Male Body and Masculinity (WVT, 2007) and editor of Women, Beauty, and Fashion (Routledge, 2014). She is coeditor of Neo-Victorianism and Globalisation (JNVS 2015), Disease, Communication and the Ethics of (In)Visibility (Springer, 2014), Reflecting on Darwin (Ashgate, 2014), and is currently co-editing a Handbook of the English Novel, 1830-1900 (De Gruyter, 2018). Katharina Pink is Senior Lecturer in English Literature at Ludwig-MaximiliansUniversität Munich, where she received her Master's degree in German literature in 2008. After two years in publishing, she returned to LMU for a PhD in English literature. Her thesis, Identitas Oriens – Diskursive Konstruktion von Identität und Alterität NOTES ON CONTRIBUTORS 287 in Britischer Orient-Reiseliteratur (Ergon, 2014), formed part of the interdisciplinary research project "Encountering the Other: A Poetics of British Travel Writing", funded by the Excellence Initiative of the German Research Foundation (DFG) and directed by Prof. Christoph Bode. She is co-editor of Romanticism and Knowledge (WVT, 2015) and a special issue on Travel Writing of Litteraria Pragensia (2016, with Christoph Bode) as well as author of the biography Charlotte Brontë – Zwischen Anpassung und Rebellion (WBG/Lambert Schneider, 2016). Janneke Rauscher is Research Assistant at the Frankfurt Humanities Research Centre, Goethe University, Frankfurt/Main, and a PhD candidate at the University's Institute of English and American Studies. She used to work in the DFG-funded research project "At the Scene of Crime: The Intrinsic Logic of Cities within the Medium of Contemporary Detective Stories" at Goethe University and the Technical University, Darmstadt. Her research interests include English and Scottish fiction, popular genres, seriality, (cultural) semiotics, urban studies and theories of space and place, Scottish studies, and the field of Digital Humanities. In her PhD project, currently titled Serial Semiospheres: Spatial Structures and Seriality in Contemporary Glaswegian Crime Fiction, she works towards a reconceptualisation of space and seriality in contemporary crime fiction, with a specific focus on series set in Glasgow. Jan Rupp is currently on leave from his position as Researcher at Heidelberg University's School of Education to stand in as Professor at the Department of English and American Studies, Goethe University Frankfurt. He has published Genre and Cultural Memory in Black British Literature (2010) and his second book on representations of ritual in modernist Pageant Fictions (2016), alongside three co-edited volumes on narrative and new media (2011, 2012) and on literature and ritual (2013). With an emphasis on postcolonial Anglophone writing (including in the EFL classroom), memory studies, and narratology, his research interests extend to (neo-)Victorianism and storytelling across media. His recent articles, published in journals such as Atlantic Studies and Anglia, have dealt with Caribbean poetry, world literature, and postcolonial ecocriticism. Barbara Schmidt-Haberkamp is Professor of Anglophone Literatures and Cultures at the University of Bonn, Germany. Her main research interests are postcolonial studies and eighteenth-century British literature and culture in a comparative European perspective. She is the author of Die verordnete Kultur: Stereotypien der australischen Literaturkritik (1990) – a study of the history of literary criticism in Australia – and Die Kunst der Kritik (2000), a study on the third Earl of Shaftesbury's concept of criticism. She has (co-)edited three collections of essays on aspects of cultural transfer in eighteenth-century Europe, a special issue on Cultures of Emotion in EighteenthCentury Britain for DAJ (2015), and an anthology of Contemporary Indian Short Stories (2006). Her co-edited collection of essays on Policies Impacting Indigenous Australia since 2007 is forthcoming (2017). Ana Sobral is Assistant Professor of Global Literatures in English at Zurich University. She is working on a research project entitled Performing Transculturality: Globalization in Popular Music and has published articles and book chapters on rap and poetry in the Global South, Islamic feminism, the performative aspects of the Arab Spring, and the links between popular music, migration and cosmopolitanism. Her ar- 288 NOTES ON CONTRIBUTORS ticles have appeared in journals such as African American Review, European Journal of English Studies and Journal of Modern Literature among others. Barbara Straumann is Assistant Professor with tenure track at the English Department of the University of Zurich. Her current research areas include the long nineteenth century, gender, film, celebrity culture, economic criticism, debt studies, femininity and political power, as well as issues of seriality. She is the author of Figurations of Exile in Hitchcock and Nabokov (Edinburgh UP, 2008) and the co-author of Die Diva: Eine Geschichte der Bewunderung (Schirmer / Mosel 2002). She is about to complete her manuscript entitled Corinne's Sisters: Female Performer Narratives for publication. Her new research project focusses on debt in the Victorian novel. Engelbert Thaler is Professor of TEFL at Augsburg University. After teaching English at Gymnasium for 20 years, he did his doctoral thesis on Musikvideoclips im Englischunterricht and his Habilitation at Ludwig-Maximilians-Universität Munich on Offene Lernarrangements im Englischunterricht. Rekonstruktion, Konstruktion, Konzeption, Exemplifikation, Integration. His research focuses on improving teaching quality (Balanced Teaching), teacher education and training, developing coursebooks, media literacy, and teaching literature. He has published more than 500 contributions to TEFL. His recent publications include Englisch unterrichten, Teaching English with Films, Shorties – Flash Fiction in Language Teaching, and Standard-basierter Englischuntericht. Thaler is also editor of the journal Praxis Fremdsprachenunterricht and of several coursebooks. Richard Utz is Chair and Professor in the School of Literature, Media, and Communication at the Georgia Institute of Technology. Since 2009, he has served as President of the International Society for the Study of Medievalism, and is editor of the society’s review journal, Medievally Speaking, and its proceedings series, The Year's Work in Medievalism. His contributions to medievalism studies include Medievalism: A Manifesto (2017), Medievalism: Key Critical Terms (with Elizabeth Emery, 2014), Chaucer and the Discourse of German Philology (2002), and Medievalism in the Modern World (with Tom Shippey, 1998). Eckart Voigts is Professor of English Literature at TU Braunschweig. He has written, edited, and co-edited numerous books and articles, such as Introduction to Media Studies (Klett, 2004), Janespotting and Beyond: British Heritage Retrovisions since the Mid-1990s (Narr, 2005), Adaptations – Performing Across Media and Genres (WVT, 2009) Reflecting on Darwin (Ashgate, 2014), and Dystopia, Science Fiction, PostApocalypse (WVT, 2015). He is on the Board of the journals Adaptation (OUP), Adaptation in Film and Performance (Intellect), Anglistik (Winter), and JESELL as well as the book series Transmedia (co-edited by Matt Hills and Dan Hassler-Forest, AUP). He co-edited the special issue of Adaptation (vol. 6.2, 2013) on transmedia storytelling and participatory culture. A member of the research group "Cultures of Participation" (Oldenburg), he is currently also heading a research project on "British-Jewish Theatre" (2016-19, VW Foundation, with Jeanette Malkin) and co-editing the Companion to Adaptation Studies for Routledge (with Dennis Cutchins and Katja Krebs). Alexander Zimbulov (M.A. Comparative Literature, LMU Munich) is Lecturer and a PhD student at the Department of Modern English Literature at Heinrich-HeineUniversity in Düsseldorf (2012-present). His interests in research and teaching include NOTES ON CONTRIBUTORS 289 libertine literature and the history of ideas 1600-1750, sentiment and satire, the rise of the novel, aesthetics and art theory, and feminist readings. Angelika Zirker is Assistant Professor of English at the Eberhard-Karls-Univerisität Tübingen. Her teaching and research focus on the early modern period and the nineteenth century; publications include her PhD on Lewis Carroll and her Habilitation on "Stages of the Soul in Early Modern Poetry: William Shakespeare and John Donne" (currently under review). She is involved in various interdisciplinary projects at Tübingen, among them the Research Training Group (Graduiertenkolleg) 1808 "Ambiguity: Production and Perception". She is also a co-editor of Connotations: A Journal for Critical Debate. The essay on Dickens is linked to her research on Charles Dickens and a book she is co-authoring with Matthias Bauer on ambiguity in Dickens. RABE – Reihe Alternativer Beiträge zur Erzählforschung Herausgegeben von Vera Nünning und Ansgar Nünning RABE – Reihe Alternativer Beiträge zur Erzählforschung RAVEN – Research on Alternative Varieties of Explorations in Narrative The new book series RABE/RAVEN deals with forms of narrative in genres traditionally regarded as 'non-narrative', explores forms of narrative in other media, reconceptualises narratological categories, takes into consideration approaches, insights and methods developed by narrative researchers working in other disciplines and examines forms of slow change that are based on non-narrative logics. Thus, the series offers a forum for innovative publications and alternative varieties of explorations in narrative which gauge the limits of narratology and which open up new objects, concepts, methods and horizons for research in narrative studies. It is also a forum for volumes which advance definitions of narrative as a cognitive schema, as form or as semiotic artefact, which conceptualise narrative in contradistinction to other modes of meaning-making, or which probe into the relationship of narrative and fiction. 3 Johannes Hain: Unreliable Narration. Die Öffnung eines erzähltheoretischen Konzepts anhand von Wittgensteins Familienähnlichkeiten Die vorliegende Studie widmet sich der Problematik der Möglichkeit beziehungsweise Unmöglichkeit einer Definition des erzähltheoretischen Konzepts der "unreliable narration", das die Narratologie seit Jahrzehnten beschäftigt. Anstatt dieser Debatte einen weiteren Definitionsversuch hinzuzufügen, nimmt der Autor eine metatheoretische Sicht ein. Er argumentiert, dass das Konzept im Sinne von Ludwig Wittgensteins "Familienähnlichkeiten" verstanden und nutzbar gemacht werden sollte, da es sich einer klaren Definition verweigere, gleichzeitig aber auch im vielfältigen Gebrauch zu nützlich sei, um verworfen zu werden. Erklärtes Ziel dieser Arbeit ist es, das Konzept "unreliable narration" zu erhalten und zu präzisieren und es für eine transmediale und interdisziplinäre Anwendung zu öffnen. Zu diesem Zweck wird zunächst die Theorielage diskutiert, dann die eigene Metatheorie expliziert und zuletzt die herausgearbeiteten Konzepte anhand einiger Beispiele in konkreten Analysen von US-amerikanischen Kurzgeschichten des späten 19. Jahrhunderts belegt. ISBN 978-3-86821-704-9, 212 S., kt., € 26,50 (2017) 2 Alexander Scherr: Narrating Evolution. Agency, Narrative Thinking, and the Epistemic Value of Contemporary British and American Novels In the last two decades, evolutionary theorists have displayed great interest in human beings as 'storytelling animals', thus calling attention to the cognitive faculty of narrative thinking and its survival values. Narratologists have contributed to ongoing research into narrative cognition, but they have also begun to investigate the stories we construct of evolution itself. The present study analyzes such 'evolutionary narratives' as notoriously difficult and conflicted forms of representation. It posits that the way in which narratives conceptualize behaviour as intentional action differs significantly from the rule-based, recursive and emergent agency exhibited by evolutionary systems. Advancing an understanding of science as embedded in culture, it argues that evolutionary narratives are never purely scientific formations but can instead be traced in a wide range of genres and texts, including narrative fiction. Narrating Evolution pursues two main goals. Firstly, it seeks to conceptualize the nexus between evolution and narrative in a bidirectional manner by (a) theorizing the logic of narrative in contradistinction to evolutionary systems and (b) studying evolutionary theory narratologically. Secondly, the study analyzes select contemporary British and US-American novels as 'epistemological fiction'. Providing close readings of texts by Ian McEwan, Richard Powers, Edward O. Wilson, A.S. Byatt, Michael Crichton and Mark Haddon, it shows how novels can fulfil a range of critical functions – epistemic, meta-cognitive and ethical – in their engagement with evoluISBN 978-3-86821-697-4, 346 S., kt., € 39,50 (2017) tionary narratives. 1 Jan Rupp: Pageant fictions. (De-)Konstruktion von Englishness und Britishness durch literarisch repräsentierte Rituale von der Edwardianischen Zeit bis zu den Zwischenkriegsjahren in Großbritannien. ISBN 978-3-86821-690-5, 278 S., kt., € 34,50 (2017) Wissenschaftlicher Verlag Trier · Bergstraße 27 · 54295 Trier Tel.: (0651) 41503 · Fax: (0651) 41504 · wvt@wvttrier.de · www.wvttrier.de · www.facebook.com/wvttrier