채털리 혁명의 질문: “이 책이 부인이나 하인들에게 읽게 할 책입니까?”
A Question of the Lady Chatterley Trial: “Is it a book that you would even wish your wife or your servants to read?”
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This essay aims to analyze the historical obscenity trial that took place after the publication of Lady Chatterley’s Lover, and to suggest its socio-political message in regard to freedom, equality, and ownership. First published and briefly circulated in Florence in 1928, then in Paris the following year, the novel was immediately banned under the Obscenity Law. In 1959 and 1960, the two gallant international publishers decided to print and circulate the unexpurgated edition in the US and the UK. In the UK, the publication led not only to the monumental trial of the century but also fierce public fracas. As a result, the English literary market gained not only the freedom to publicize such long-banned profane words as “fuck” or “cunt,” but also the unprecedented sales record outselling even the Bible. More importantly, the 1960 trial was not so much a quarrel about the sexual explicitness of a work as a moral and political battle over who could access and purchase corrupting—therefore censored—materials. Eventually, the Lady Chatterley trial opened up to a vigorous and productive social debate on cultural democratization by provoking multi-dimensional narratives on class, gender, and censorship.
Abstract
This essay aims to analyze the historical obscenity trial that took place after the publication of Lady Chatterley’s Lover, and to suggest its socio-political message in regard to freedom, equality, and ownership. First published and briefly circulated in Florence in 1928, then in Paris the following year, the novel was immediately banned under the Obscenity Law. In 1959 and 1960, the two gallant international publishers decided to print and circulate the unexpurgated edition in the US and the UK. In the UK, the publication led not only to the monumental trial of the century but also fierce public fracas. As a result, the English literary market gained not only the freedom to publicize such long-banned profane words as “fuck” or “cunt,” but also the unprecedented sales record outselling even the Bible. More importantly, the 1960 trial was not so much a quarrel about the sexual explicitness of a work as a moral and political battle over who could access and purchase corrupting—therefore censored—materials. Eventually, the Lady Chatterley trial opened up to a vigorous and productive social debate on cultural democratization by provoking multi-dimensional narratives on class, gender, and censorship.
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