Written by one of the most distinguished commentators in the field, this book asks why we see some bodies as ′monstrous′ or ′vulnerable′ and examines what this tells us about ideas of bodily ′normality′ and bodily perfection. Drawing on feminist theories of the body, biomedical discourse and historical data, Margrit Shildrick argues that the response to the monstrous body has always been ambivalent. In trying to organize it out of the discourses of normality, we point to the impossibility of realizing a fully developed, invulnerable self. She calls upon us to rethink the monstrous, not as an abnormal category, but as a condition of attractivenes, and demonstrates how this involves an exploration of relationships between bodies and embodied selves, and a revising of the phenomenology of the body.
It makes us jump. It makes us scream. It haunts our nightmares. So why do we watch horror? Why do we play it? What could possibly appealing about a genre that tries to terrify us? Why would we subject ourselves to shriek-inducing shocks, or spend dozens of hours watching a television show about grotesque flesh-eating monsters? Monstrous Forms offers a theory of horror that works through the genre across a broad range of contemporary moving-image media: film, television, video games, YouTube, gifs, streaming, virtual reality. This book analyzes our experience of and engagement with horror by focusing on its form, paying special attention to the common ground, the styles and forms that move between mediums. It looks at the ways that moving-image horror addresses its audiences, the ways that it elicits, or demands, responses from its viewers, players, browsers. Camera movement (or "camera" movement), jump scares, offscreen monsters-horror innovates and perfects styles that directly provoke and stimulate the bodies in front of the screen. Analyzing films including Paranormal Activity, It Follows, and Get Out, video games including Amnesia: The Dark Descent, Layers of Fear, and Until Dawn, and TV shows including The Walking Dead and American Horror Story, Monstrous Forms argues for understanding horror through its sensational address, and dissects the forms that make that address so effective.
This book marks a major shift in the way we think and feel about organizations. Radically reconsidering what we see as organizationally normal and abnormal, Thanem shatters the borders of convention to enable the becoming of a new and monstrously radical politics of difference. With reflexivity, sensitivity and courage, this politically and theoretically charged work offers an affirmative alternative to habituated organizational violence and oppression. It does so in the form of a monstrous ethics of organizations. Essential reading for those interested in the best of the latest advances in organization studies. Carl Rhodes, Swansea University, UK A beautifully expressed, wonderfully crafted object, transcending the idea of organization theory book ; this is a playfully serious and provocatively modest encounter with the monstrous we inhabit and the monsters we create with our work and everyday life. It made me laugh with embarrassment and cry with joy by prying open much that we, organizational scholars, often try to hide. Finally, our monstrosity was free to roam in the light of what we claim as knowledge! It felt very liberating. Marta B. Calás, University of Massachusetts, US Invited to experience becoming-monster as we get to exercise our norms as students of organizations, Thanem makes a case for the socio-corporeal ontology of organization. Disassembled by the generosity of the multitude, we are provided with an opportunity to learn to know our own particular heterogeneity, our styles of assembling ourselves to what we have become. Becoming is thereby learnt. Important lessons, both for analysts and practitioners of organizations. Daniel Hjorth, Copenhagen Business School, Denmark Drawing on contemporary debates in organization theory, this book explores the monsters that populate organizations, what organizations do to these monsters, and how this challenges us to re-construct organization theory. Torkild Thanem first interrogates how organizations and organization theory seek to kill monsters and how organizations exploit the monstrous for commercial purposes from the alien monsters of the sci-fi entertainment industry to the monstrous branding of energy drinks and the organic-synthetic chimeras produced by biotech and agribusiness companies. He then argues for more diverse, more joyful and more responsible organizations through a positively monstrous theory, politics and ethics of organizational life. Proposing a theory and ontology of organizations beyond poststructuralist constructionism and critical realism, The Monstrous Organization creatively addresses the history and theory of monsters in organizational life. It will appeal to scholars, doctoral students and master's students in management and organization studies, business ethics, diversity management, cultural studies, gender studies and sociology.
The figure of the monster in medieval culture functions as a vehicle for a range of intellectual and spiritual inquiries, from questions of language and representation to issues of moral, theological and cultural value. Monsters embody cultural tensions that go far beyond the idea of the monster as simply an unintelligible and abject other. This text looks at both the representation of literal monsters and the consumption and exploitation of monstrous metaphors in a wide variety of high and late-medieval cultural productions, from travel writing and mystical texts, to sermons, manuscript illuminations and maps. Individual essays explore the ways in which monstrosity shaped the construction of gendered and racial identities, religious symbolism and social prejudice in the Middle Ages. Reading the Middle Ages through its monsters provides an opportunity to view medieval culture from fresh perspectives. It should be of interest in the concept of monstrosity and its significance for medieval cultural production.
Monstrous Kinds is the first book to explore textual representations of disability in the global Renaissance. Elizabeth B. Bearden contends that monstrosity, as a precursor to modern concepts of disability, has much to teach about our tendency to inscribe disability with meaning. Understanding how early modern writers approached disability not only provides more accurate genealogies of disability, but also helps nuance current aesthetic and theoretical disability formulations. The book analyzes the cultural valences of early modern disability across a broad national and chronological span, attending to the specific bodily, spatial, and aesthetic systems that contributed to early modern literary representations of disability. The cross section of texts (including conduct books and treatises, travel writing and wonder books) is comparative, putting canonical European authors such as Castiglione into dialogue with transatlantic and Anglo-Ottoman literary exchange. Bearden questions grand narratives that convey a progression of disability from supernatural marvel to medical specimen, suggesting that, instead, these categories coexist and intersect.
This book examines the various ways in which British fiction since the late 1960s has addressed the marginalization of anomalous identities in an era of increasing social inclusivity, and the ways in which the category of the monstrous has been applied to various figures in society. Drawing on a diverse range of theoretical positions, from body politics to theories of domestic space, the book highlights parallels between the management of medical conditions, including locked-in syndrome, terminal illness and Down syndrome, and psychological anomalies including tendencies toward paedophilia, incest and violence toward minors. By addressing such a range of disparate identities under the banner of monstrosity, the book seeks to identify a degree of continuity between the treatment of the vilified predator and the vulnerable individual in contemporary Britain. The fictional works discussed include a number of novels that have made little impact in commercial and critical terms, yet which function as penetrating and insightful accounts of life in the margins. These works offer valuable and unique perspectives on figures in society whose stories often go unheard, and serve to outline the logic behind seemingly illogical gestures and acts.
Monsters are culturally meaningful across the world. Starting from this key premise, this book tackles monsters in the context of social change. Writing in a time of violent upheaval, when technological innovation brings forth new monsters while others perish as part of the widespread extinctions that signify the Anthropocene, contributors argue that putting monsters at the center of social analysis opens up new perspectives on change and social transformation. Through a series of ethnographically grounded analyses they capture monsters that herald, drive, experience, enjoy, and suffer the transformations of the worlds they beleaguer. Topics examined include the evil skulking new roads in Ancient Greece, terror in post-socialist Laos’s territorial cults, a horrific flying head that augurs catastrophe in the rain forest of Borneo, benign spirits that accompany people through the mist in Iceland, flesh-eating giants marching through neo-colonial central Australia, and ghosts lingering in Pacific villages in the aftermath of environmental disasters. By taking the proposition that monsters and the humans they haunt are intricately and intimately entangled seriously, this book offers unique, cross-cultural perspectives on how people perceive the world and their place within it. It also shows how these experiences of belonging are mediated by our relationships with the other-than-human.
Monsters seem inevitably linked to humans and not always as mere opposites. Maaheen Ahmed examines good monsters in comics to show how Romantic themes from the eighteenth and the nineteenth centuries persist in today’s popular culture. Comics monsters, questioning the distinction between human and monster, self and other, are valuable conduits of Romantic inclinations. Engaging with Romanticism and the many monsters created by Romantic writers and artists such as Mary Shelley, Victor Hugo, and Goya, Ahmed maps the heritage, functions, and effects of monsters in contemporary comics and graphic novels. She highlights the persistence of recurrent Romantic features through monstrous protagonists in English- and French-language comics and draws out their implications. Aspects covered include the dark Romantic predilection for ruins and the sordid, the solitary protagonist and his quest, nostalgia, the prominence of the spectacle as well as excessive emotions, and above all, the monster’s ambiguity and rebelliousness. Ahmed highlights each Romantic theme through close readings of well-known but often overlooked comics, including Enki Bilal's Monstre tetralogy, Jim O'Barr's The Crow, and Emil Ferris’s My Favorite Thing Is Monsters, as well as the iconic comics series Alan Moore's Swamp Thing and Mike Mignola's Hellboy. In blurring the otherness of the monster, these protagonists retain the exaggeration and uncontrollability of all monsters while incorporating Romantic characteristics.
While the presence of monsters in popular culture is ever-increasing, their use as an explicit or implicit category to frame, stigmatise, and demonise the other is seemingly on the rise. At the same time, academic interest for monsters is ever-growing. Usually, monstrosity is understood as a category that emerges to signal a transgression to a given order; this approach has led to the demystification of the insidious characterisations of the (racial, sexual, physical) other as monstrous. While this effort has been necessary, its collateral effects have reduced the monstrous to a mere (socio-cultural) construction of the other: a dialectical framing that de facto deprives monstrosity from any reality. 'Monstrous Ontologies: Politics, Ethics, Materiality' proffers the necessity of challenging these monstrous otherings and their perverse socio-political effects, whilst also asserting that the monstrous is not simply an epistemological construct, but that it has an ontological reality. There is a profound difference between monsters and monstrosity. While the former is an often sterile political and social simplification, the end-product of rhetorical and biopolitical apparatuses; the latter may be understood as a dimension that nurtures the un-definable, that is, that shows the limits of these apparatuses by embodying their material excess: not a 'cultural frame', but the limit to the very mechanism of 'framing'. The monstrous expresses the combining, hybridising, becoming, and creative potential of socio-natural life, albeit colouring this powerful vitalism with the dark hue of a fearful, disgusting, and ultimately indigestible reality that cannot simply be embraced with multicultural naivety. As such, it forces us towards radically changing not the categories, but the very mechanisms of categorisation through which reality is framed and acted upon. Here lies the profound ethical dimension that monstrosity forces us to acknowledge; here lies its profoundly political potential, one that cannot be unfolded by merely deconstructing monstrosity, and rather requires to engage with its uncomfortable, appalling, and revealing materiality. This book will appeal to postgraduate students, PostDocs, and academics alike in the fields of philosophy, critical theory, humanities, sociology and social theory, criminology, human geography, and critical legal theory.
