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Ilha do Desterro: A Journal of English Language, Literatures in English and Cultural Studies E-ISSN: 2175-8026 [email protected] Universidade Federal de Santa Catarina Brasil Andeweg, Agnes How the Gothic Reared its Head in Dutch Literature Ilha do Desterro: A Journal of English Language, Literatures in English and Cultural Studies, núm. 62, enero-junio, 2012, pp. 127-151 Universidade Federal de Santa Catarina Florianópolis, Brasil Available in: http://www.redalyc.org/articulo.oa?id=478348700006 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative http://dx.doi.org/10.5007/2175-8026.2012n62p127 HOW THE GOTHIC REARED ITS HEAD IN DuTCH LITERATURE Agnes Andeweg Maastricht University Abstract It was not until the twentieth century, and especially the 1980s, that Dutch Gothic fiction began to flourish. This article gives an overview of the history of the Gothic in Dutch literature, and discusses the explanations given for the absence of a Dutch Gothic tradition. It then examines six Gothic novels from the 1980s in more depth to determine what kind of “cultural work” the Gothic does in late-twentieth century Dutch novels. In those novels, the Gothic is a way of expressing the ambivalences accompanying new societal relations following the 1960s, when constructs of the self in terms of gender and sexuality were reformulated. Keywords: Gothic novel, Twentieth-century Dutch Literature, Gender and Sexuality. For a very long time, “Dutch Gothic” was simply an oxymoron.1 There is no contemporary Dutch equivalent to The Monk (1796), Ilha do Desterro Florianópolis nº 62 p. 127- 151 jan/jun 2012 128 Agnes Andeweg, How the Gothic Reared its Head in ... even though its author Matthew Lewis worked on his famous novel in TheH ague, where he happened to be stationed as a representative of the English crown. Nor is there a Dutch novel comparable to Dracula (1897), despite the fact that Doctor Van Helsing, captain of the “Crew of Light,” is Dutch. Even the clearly Gothic potential of the mythological Flying Dutchman—the skeleton ship sailing the world seas—never became the inspiration for a local version of Dutch Gothic. While the Gothic novel was at its peak in European countries such as Britain, Germany, and France around 1800, and again a century later when Bram Stoker published his novel, only a handful original, Dutch Gothic works were produced. This scarcity is remarkable, even considering how modest in size the Dutch book market was at that time (Kloek & Mijnhardt 2001). This situation remained unchanged until the second half of the twentieth century, but the Dutch Gothic novel did not truly take flight until the 1980s. In this article I will give a brief overview of the history of the Gothic in Dutch literature, based on the scarce research that has been done so far, and discuss the explanations given for the absence of a Dutch Gothic tradition. Then I will analyze the features of Dutch Gothic fiction of the 1980s, basing myself on a selection of six novels by well-known Dutch writers, which I believe are representative of the surge in popularity of Dutch Gothic fiction. Before I begin introducing and contextualising Dutch Gothic, however, I will address the more general and vexing question of what Gothic is, in the process explaining my own theoretical take on this phenomenon. For what is Gothic? This seemingly straightforward question has been answered in many different ways. Nowadays, one would probably mainly associate the term Gothic with black- clad youngsters listening to songs by Siouxsie and the Banshees or watching a TV-series like True Blood. However, Gothic—as a Ilha do Desterro nº 62, p. 127-151, Florianópolis, jan/jun 2012 129 subculture, musical style or visual genre—was preceded by the Gothic in literature, architecture, painting and even Gothic-inspired politics.2 Gothic, in other words, has proven to be an extremely mobile concept which cannot be pinned down to a single cultural form, period or region. But what is the connection between the Utrecht cathedral, a story by Flannery O’Connor and an absinthe party? What links these diverse manifestations, if anything, other than the label “Gothic ” itself? It is my contention that by conceiving of Gothic as a cultural strategy, it is possible to establish a meaningful connection between these and other Gothic phenomena. Or, to put it differently: I believe that describing Gothic as a genre or a style—listing its elements or features—will inevitably lead to an impasse. Gothic is not just about motifs such as zombies and vampires, although we recognize these supernatural beings as Gothic, and it cannot be restricted to aesthetic categories of horror and the sublime, although these are often present. All that is called Gothic is too diverse to be captured in one list, and so any list will be incomplete or even contain contradictory elements. What I mean by a cultural strategy is best explained by sketching a brief imagological history of Gothic—an undeniably very rough outline of how the Gothic features in cultural history, starting with the Goths, the infamous Germanic tribes. After their alleged sacking of Rome in 476, they became known as the demolishers of the Roman Empire. The Goths were held responsible for the disappearance of classical Roman civilization, and thus were associated with chaos, barbarism, and the advent of the Dark Ages. At least, this is the account given by the Renaissance scholars and humanists who in the sixteenth century wanted to distinguish themselves from the previous historical period. For example, the Italian scholar Giorgio Vasari (1511-1574) wrote about the architecture of medieval cathedrals and 130 Agnes Andeweg, How the Gothic Reared its Head in ... drew a (historically incorrect) link with the Gothic tribes, dismissing the medieval building style as monstrous and chaotic (De Beer 1948). Ever since, we have known Gothic cathedrals for their pointed and irregular style which sets them apart from (neo-)classicist regular and harmonious lines. This kind of oppositional reasoning recurred in many variations. The barbarous, irregular and monstrous Gothic of the past was contrasted with the present, which was inevitably seen as more modern and civilized. A more positive interpretation of the Gothic became possible only in the late eighteenth century, when the Middle Ages were revaluated under the influence of Romanticism. The term Gothic acquired a rebellious ring to it, which in Britain even resulted in a brief political use of the term (Clery & Miles 2000). This example not only illustrates the mobility of the Gothic from one discourse to another, it also marks the turning point in history when what is labelled Gothic becomes an ideal rather than a past best left behind, or simply a threat. Arguably, this ambivalence still characterizes Gothic popular culture. In a sense, the century-old Cullen vampire clan in Stephenie Meyer’s Twilight represents the ideal modern family. Yet, they are also quite scary. Following Robert Mighall’s perspective (1999), which stresses the historical and geographical features of Gothic rather than its sublime and/or psychological effects, I see the Gothic as a cultural strategy used to stage the ambivalences caused by modernization. These ambivalences result from a perceived breach between present and past. In Gothic representations, an opposition between a (modern) present and a traditional (Gothic) past is staged—whether by Italian Renaissance humanists, who called the medieval cathedrals Gothic, or by present-day goths who self-consciously want to distance themselves from modern life. Thus, the dynamic of progression and Ilha do Desterro nº 62, p. 127-151, Florianópolis, jan/jun 2012 131 stasis—in other words, of modernization—is crucial to the Gothic. As Mighall writes: Progress has been the dominant idea in organizing post- Renaissance thought in the West. And ideas of progress [...] have provided their antitheses, their own myths of Gothic stagnation and oppression. (286) Gothic as a cultural strategy stages the tensions and conflicts generated by the often violent and abrupt onset of modernity. Gothic shows how modernity may be uncomfortable, how progress always comes at a cost, or how the repressed past returns with a vengeance. The contrast between a modern present and an archaic past can be, and is, staged time and again, with different accents for different periods and aspects of modernization. This does not mean that Gothic is a subversive strategy by definition. Though Gothic is a way of staging the conflict between representatives of the present and the past, which side ultimately “wins” is not a foregone conclusion—rather it depends on the interpretations of the reader. Gothic novels by the eighteenth-century writer Ann Radcliffe often confirm rather than undermine existing power relations (Baldick & Mighall 2000). And how subversive is a Gothic subculture that is more of a commercial product than a counter-cultural movement? Labelling cultural artefacts as subversive suggests a certain achievement, but as Alan Sinfield dryly comments: “mostly the government did not fall, patriarchy did not crumble […] [so] containment must have occurred” (49). In order to avoid overstating Gothic’s impact, I prefer to follow Sinfield’s suggestion that we use the term dissident instead. Bearing this 132 Agnes Andeweg, How the Gothic Reared its Head in ... theoretical perspective on Gothic in mind, let us turn to the history of the concept within the Dutch context. A short history of Dutch Gothic The etymological history of the Dutch word for Gothic (gotisch, gotiek) already testifies to the absence of a literary dimension. Unlike in English, where the term Gothic travelled from the realms of geography and history to architecture, literature, and even politics (Clery & Miles), gotiek never became a literary genre label.