Abstract
In a 1959 lecture on Edgar Allan Poe, the poet and critic Richard Wilbur expressed a certain dissatisfaction with what he called the ‘current critical habit of finding symbols in everything’. He continues, ‘We are all getting a bit tired, I think, of that laboriously clever criticism which discovers mandalas in Mark Twain, rebirth archetypes in Edwin Arlington Robinson, and fertility myths in everything.’1 What Wilbur was referring to was the wholesale adoption of the language, concepts and imagery of anthropology into the language of literary criticism in mid-twentieth century America. While the focus of much British anthropology at the time was primarily sociological, a new breed of American cultural anthropologists such as Franz Boas, Ruth Benedict and Margaret Mead were foregrounding ritualistic, symbolic or mythological motifs in a manner that tended increasingly toward generalization and archetypes. Such a universalizing discourse provided the increasingly self-conscious discipline of literary criticism with a ready-made vocabulary and structure, and the so-called ‘Myth and Ritual’ school, including scholars such as Northrop Frye, Dorothy van Ghent, Leslie Fiedler, and Stanley Edgar Hyman (the husband of Shirley Jackson, the focus of this essay), set out to excavate such motifs from the most canonical works of Anglophone literature.
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Notes
Richard Wilbur, ‘The House of Poe’ in R. Regan (ed.) Poe: A Collection of Critical Essays (New Jersey: Prentice-Hall, 1967), pp. 98–120, p. 98.
See also Chase, Richard, Herman Melville: A Critical Study (New York: Macmillan, 1949) for a reading informed by similar principles.
Denham Sutcliffe, Introduction to 1 lerman Melville, Moby Dick (Chicago: New American Library, 1963), p. 538.
See in particular Darryl Hattenhauer, Shirley Jackson’s American Gothic (New York: State University of New York Press, 2003) for a discussion of the sharp decline in Jackson’s popularity.
See Bernice M. Murphy, Introduction to Murphy (ed.) Shirley Jackson: Essays on the Literary Legacy (Jefferson and London: McFarland, 2005), pp. 3–4.
Stanley Edgar Hyman, ‘The Ritual View of Myth and the Mythic’, Journal of American Folklore 68:270, Myth: A Symposium (October — December, 1955), 462–72, 463 and 466.
For a further discussion of these issues, see Robert A. Segal, Introduction to Segal, (ed.) The Myth and Ritual Theory: An Anthology (Maiden and Oxford: Blackwell, 1998), pp. 1–12, p. 9.
For a further discussion of these issues, see Robert A. Segal, Introduction to Segal, (ed.) The Myth and Ritual Theory: An Anthology (Maiden and Oxford: Blackwell, 1998), pp. 1–12, p. 9; and Northrop Frye, ‘The Archetypes of Literature’, Kenyon Review 13 (1951), 92–110.
Shirley Jackson, ‘Lord of the Castle’ in L.J. Hyman and S.H. Stewart (eds) Just an Ordinary Day (New York: Bantam, 1998), pp. 181–90.
For a contemporary discussion of the differences between myth and fairytales, see Susanne K. Langer, Philosophy in a New Key: A Study in the Symbolism of Reason, Rite and Art (1942) (Cambridge, Mass.: Harvard University Press, 1976), p. 174ff.
Lenemaja Friedman, Shirley Jackson (Boston: Twayne, 1975), p. 33.
Judy Oppenheimer, Private Demons: The Life of Shirley Jackson (New York: G.P. Putnam’s Sons, 1988), p. 139.
Robert F. Geary, The Supernatural in Gothic Fiction: Horror, Belief and Literary Change (Lewiston: Edwin Meilen, 1992), p. 116.
See Ross Chambers, Room for Maneuver: Reading (the) Oppositional (in) Narrative (Chicago and London: University of Chicago Press, 1991), pp. ix-xv for a definition of the ‘oppositional’ as that which quietly works against from within, rather than violently resisting, hegemonic power.
Rosemary Jackson, Fantasy: The Literature of Subversion (London and New York: Routledge, 1988), p. 41.
Shirley Jackson, The Haunting of Hill House (1959) in The Masterpieces of Shirley Jackson, intro. Donna Tartt (London: Raven, 1996), p. 227.
Mircea Eliade, The Sacred and the Profane: The Nature of Religion, trans. W.R. Trask (New York and London: Harcourt Brace Jovanovick, 1959), p. 21.
Mary Douglas, Purity and Danger: An Analysis of the Concepts of Pollution and Taboo (London: Ark, 1996), p. 8.
Gaston Bachelard, The Poetics of Space (1958), trans. M. Jolas (New York: Orion Press, 1964), p. 6, italics Bachelard’s.
For another example of this in Jackson, see ‘The Visit’ in Hyman (ed.) Come Along With Me: Part of a Novel, Sixteen Stories, and Three Lectures (London: Michael Joseph, 1968), p. 91, in which the house is described as having a ‘long-boned structure’, an attribute which personifies it without associating it with any particular character in the story.
Edgar Allan Poe, ‘The Fall of the House of Usher’, The Complete Tales and Poems of Edgar Allan Poe (London and New York: Penguin, 1982), p. 231.
Admittedly, as M.R. Higonnet acknowledges, Bachelard seems to be referring to subjective rather than objective reality here. See Higonnet, ‘Bachelard and the Romantic Imagination’, Comparative Literature 33:1 (Winter, 1981), 18–37, 24.
See M. Wigley, ‘Untitled: The Housing of Gender’ in Beatriz Colomina, (ed.) Sexuality and Space (New Jersey: Princeton Architectural Press, 1992), pp. 327–89, p. 339 for a discussion of the role of the housekeeper as implying that she is a form of surrogate for domestic patriarchal power.
Jackson, We Have Always Lived in the Castle (1962) in Masterpieces, p. 415.
Henri Lefebvre, The Production of Space (1974), trans. D. Nicholson-Smith (Oxford and Massachusetts: Blackwell, 1998), p. 234.
See Lynette Carpenter, ‘The Establishment and Preservation of Female Power in Shirley Jackson’s We Have Always Lived in the Castle’ in Murphy, pp. 199–213 for a detailed reading of this scene. See also René Girard, The Scapegoat, trans. Y. Fteccero (London: Athlone Press, 1986), pp. 24–44, and Violence and the Sacred, trans. P. Gregory (London: Athlone Press, 1977) for further discussions of the links between victimhood, violence, difference and communal ritual practices.
Douglas, pp. 10–11. See also K.A. Rabuzzi, The Sacred and the Feminine: Towards a Theology of Housework (New York: Seabury Press, 1982), p. 56.
Margaret Mead, Anthropology: A Human Science (Princeton, NJ: D. Van Nostrand, 1964).
Ruth Benedict, Patterns of Culture (1935) (London: Routledge and Kegan Paul, 1961).
Bronislaw Malinowski, Magic, Science and Religion, and Other Essays (1948) (London: Souvenir Press, 1974).
Clyde Kluckhohn, Mirror for Man: The Relation of Anthropology to Modern Life (1949) (Tuscon: University of Arizona Press, 1985).
Clifford Geertz, The Interpretation of Cultures: Selected Essays (London: Hutchinson, 1975).
See in particular Kluckhohn, ‘Myths and Rituals: A General Theory’, Harvard Theological Review 35 (1942), 45–79.
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© 2011 Dara Downey
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Downey, D. (2011). ‘Reading her Difficult Riddle’: Shirley Jackson and Late 1950s’ Anthropology. In: Jones, D., McCarthy, E., Murphy, B.M. (eds) It Came From the 1950s!. Palgrave Macmillan, London. https://doi.org/10.1057/9780230337237_10
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