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『솔로몬 왕의 광산』과 「괴물」에서 본 권력 장치로서의 괴물성

Monstrosity as a Power Apparatus in King Solomon’s Mines and “The Monster”

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This essay analyzes H. R. Haggard’s King Solomon’s Mines and Stephen Crane’s “The Monster.” The two texts, both published in the late nineteenth century, portray the monstrosity that arises in two different social contexts, one in a British imperial outpost and the other in a small, racially structured community in America. The recent work on monstrosity in literature, particularly that which offers post-modernist and psychoanalytical readings, often focuses on its incomprehensible, hybridized (non)identity and potentially subversive power against the dominant symbolic order. Those readings often lack due inquiry into the power structures that determine the extent to which the revolutionary potential of monstrosity can be realized. My analysis of King Solomon’s Mines draws attention to how imperialism did not limit itself to the normative distinction between civilized and savage but developed by learning to employ monstrosity. In “The Monster,” the faceless Johnson’s monstrosity, thanks to its very nature of having no fixed meaning, is exploited by townspeople for diverse purposes, all in the service of dominant cultural values. My comparative study shows that the discursively unsettling, non-human quality of monstrosity is not itself a subversive force but always subject to being appropriated by superior power technologies and resources.

Abstract

This essay analyzes H. R. Haggard’s King Solomon’s Mines and Stephen Crane’s “The Monster.” The two texts, both published in the late nineteenth century, portray the monstrosity that arises in two different social contexts, one in a British imperial outpost and the other in a small, racially structured community in America. The recent work on monstrosity in literature, particularly that which offers post-modernist and psychoanalytical readings, often focuses on its incomprehensible, hybridized (non)identity and potentially subversive power against the dominant symbolic order. Those readings often lack due inquiry into the power structures that determine the extent to which the revolutionary potential of monstrosity can be realized. My analysis of King Solomon’s Mines draws attention to how imperialism did not limit itself to the normative distinction between civilized and savage but developed by learning to employ monstrosity. In “The Monster,” the faceless Johnson’s monstrosity, thanks to its very nature of having no fixed meaning, is exploited by townspeople for diverse purposes, all in the service of dominant cultural values. My comparative study shows that the discursively unsettling, non-human quality of monstrosity is not itself a subversive force but always subject to being appropriated by superior power technologies and resources.

참고문헌 (29)

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