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Rating: 
Summary: Child Sacrifice and the Anglo-Irish Gothic
Review: In a well-known scene of Gothic horror, Bram Stoker's Dracula "throws a moving, whimpering bag at the feet of his three wives." He offers it for their consumption in exchange for the man they have surrounded, the man he desires, Jonathan Harker. In the bag, of course, is a struggling child. In this breathtaking study Margot Backus unties the strings binding that bag and makes visible the suffering and fear in that child's face when it realizes its fate. In the same Duke University Press series as Fredric Jameson's Postmodernism, or, the Cultural Logic of Late Capitalism (1991) and David Lloyd's Anomalous States: Irish Writing and the Post-colonial Moment (1993), this book matches the standard of complexity of its predecessors. It not only presents the first substantive materialist reading of the Gothic, providing a refreshing corrective to the long familiar, almost singularly psychoanalytic approaches that dominate organizations like the International Gothic Association. It also insists on the inseparability of materialist critique, psychoanalytic approaches, and anti-colonialist critical models. All three are Backus's starting points. And broadening her staging ground still further, a critique of heteronormativity is rigorously incorporated into the analyses throughout. This makes for an ambitious project. But it is a project that largely keeps its promises through some of the most complex, occluded, and liminal terrain in Irish Cultural Studies. For this reason alone, it deserved the ACIS Durkan Prize for best first book in any field, which it has won this year. At the heart of Backus's analysis is the problem of child sacrifice within the Anglo-Irish colonial order. Backus explains: "A relatively unmentioned fact of colonial and postcolonial politics is that colonial rule, particularly where colonialism has taken the form of mass settlement, requires the production of children" (2). Furthermore, to keep the system going, to legitimate and perpetuate settler rule, this class sacrifices its children. For the violent colonial order into which settler children are born predates them, remains a priori to their consent, and will repeatedly interpellate them regardless of their assent or refusal. Constricting, turned inwards upon itself, the settler family cell becomes a chamber of horrors re-inflicting the violence of its traumatic origins and present entrenchment upon its children. Isolated and embattled, the settler class becomes autophagous and pedophagous, i.e., self and child-consuming (two key terms for Backus). The appropriation of children's sexuality through incest, for example, becomes one mode of pedophagy. Indeed incest, adult/child rape, and a range of violations echo throughout this class's domestic history. Crucially, however, it is a history that has been vigilantly silenced. But, as this book teaches us, it is a silence that can become audible if one knows where to listen.
Rating:
Summary: Child Sacrifice and the Anglo-Irish Gothic
Review: In a well-known scene of Gothic horror, Bram Stoker's Dracula "throws a moving, whimpering bag at the feet of his three wives." He offers it for their consumption in exchange for the man they have surrounded, the man he desires, Jonathan Harker. In the bag, of course, is a struggling child. In this breathtaking study Margot Backus unties the strings binding that bag and makes visible the suffering and fear in that child's face when it realizes its fate. In the same Duke University Press series as Fredric Jameson's Postmodernism, or, the Cultural Logic of Late Capitalism (1991) and David Lloyd's Anomalous States: Irish Writing and the Post-colonial Moment (1993), this book matches the standard of complexity of its predecessors. It not only presents the first substantive materialist reading of the Gothic, providing a refreshing corrective to the long familiar, almost singularly psychoanalytic approaches that dominate organizations like the International Gothic Association. It also insists on the inseparability of materialist critique, psychoanalytic approaches, and anti-colonialist critical models. All three are Backus's starting points. And broadening her staging ground still further, a critique of heteronormativity is rigorously incorporated into the analyses throughout. This makes for an ambitious project. But it is a project that largely keeps its promises through some of the most complex, occluded, and liminal terrain in Irish Cultural Studies. For this reason alone, it deserved the ACIS Durkan Prize for best first book in any field, which it has won this year. At the heart of Backus's analysis is the problem of child sacrifice within the Anglo-Irish colonial order. Backus explains: "A relatively unmentioned fact of colonial and postcolonial politics is that colonial rule, particularly where colonialism has taken the form of mass settlement, requires the production of children" (2). Furthermore, to keep the system going, to legitimate and perpetuate settler rule, this class sacrifices its children. For the violent colonial order into which settler children are born predates them, remains a priori to their consent, and will repeatedly interpellate them regardless of their assent or refusal. Constricting, turned inwards upon itself, the settler family cell becomes a chamber of horrors re-inflicting the violence of its traumatic origins and present entrenchment upon its children. Isolated and embattled, the settler class becomes autophagous and pedophagous, i.e., self and child-consuming (two key terms for Backus). The appropriation of children's sexuality through incest, for example, becomes one mode of pedophagy. Indeed incest, adult/child rape, and a range of violations echo throughout this class's domestic history. Crucially, however, it is a history that has been vigilantly silenced. But, as this book teaches us, it is a silence that can become audible if one knows where to listen.
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