In the town Beowulf lived was a monster. The monster was a big man and was very strong. He was tall and very mighty. He could beat anyone in a fight. No one dared try to fight him. No one even wanted to get close to him. The monster stole from the town’s people. He was constantly destroying their land and was always causing trouble. Everyone in town was afraid of him.
In Jeffrey Jerome Cohen’s Monster Culture (Seven Thesis), Cohen analyzes the psychology behind monsters and how, rather than being a monstrous beast for the protagonist of the story to play against, “the monster signifies something other than itself”. Cohen makes the claim that by analyzing monsters in mythology and stories, you can learn much about the culture that gave rise to them. In Thesis 1 of Monster Culture, Cohen proposes that “the monster’s body literally incorporates fear, desire, anxiety, and fantasy”, specifically the fear, desire and anxiety of the cultures that gave rise to it; for example, vampires, undead, represent a fear of death. Monsters are born of an intense fear, desire, or internal conflict, “at this metaphorical
Comparing society in Beowulf and society in Frankenstein is like comparing a simple farm to the processing plant; futuristic and totally dissimilar. Although, the core ‘monsters’ are unchanged; grotesque, horrifyingly pagan-esque beings of the dark that strike terror in to the hearts of even the stoutest of fighters and the sanest of men. In the Christian and Medieval world, monsters were human beings with an unnatural birth or a birth deformity (Stitt, 2003). The term ‘monster’ derives from the Latin term ‘monere’ which means ‘To warn’ or ‘to advise’ and ‘monstrum’ which is ‘a sign or portent that disrupts the natural order as evidence of divine displeasure’. The aspect of ‘Divine Displeasure’ is attributed almost perfectly to Grendel, the monster of Beowulf and the terror of Hrothgar. Both authors paint a grotesque picture of their creations and how they both desire to destroy beauty; Aesthetic Iconoclasm, that is shared between the two figures. However, both authors present their monsters separate to one another in philosophy; with Grendel being a mindless savage and the Monster being more contemplative and questioning the nature of its own creation.
Monsters are born in literature through their words, origins, thoughts, and actions. Into Thin Air, by Jon Krakauer, as well as Burton Raffel’s Beowulf, contain such monsters that are large impediments to the hero’s quest. Also the expeditions or quests are affected in terms of intimidation by the monsters who are always overwhelming at first to the pessimistic eye such as how the Israelites viewed Goliath, the Philistine, when David went to fight him.
L. Andrew Cooper and Brandy Ball Blake are analytical when explaining the origins of monsters and how every monster ever told in a tall tale or written in a novel, represents good or bad omens. All of the monsters described were analyzed in depth but left the door open to questions about how monsters have changed over the past hundred years. For example, monsters told in stories by the elderly hundreds of years ago were warnings about the dangers that could occur when tampering with nature or with gods. In Greek mythology, almost all stories that talked about mortals, demigods, and monsters, sent a message to the empire of Greece to respect and obey the gods in order for the god to have mercy on them. For example, the story of Arachne the weaver and Athena explained how challenging a god could end in a fatal decision.
Many people believe monsters are imaginary creatures that are seen in movies or even for others, it could be a serial killer that was heard about on the news. Stephen T. Asma wrote “Monsters and the Moral Imagination” which “first appeared in the Chronicle of Higher Education in October 2009” (Hoffman 61). Asma, who is a professor of philosophy, examines how different individual’s perceptions of a monster can be different depending on the era or even events happening around them. In “Monsters and the Moral Imagination,” Stephen T. Asma wrote a nonfiction, persuasive article for an educated and possibly specialized audience to examine how the idea of monsters have changed over time, what could be the motivation to create them, or even how life experiences could change an individual’s perceptions.
In Jeffrey Jerome Cohen’s Monster Culture (Seven Thesis), Cohen analyzes the psychology behind monsters and how, rather than being a monstrous beast for the protagonist of the story to play against, “the monster signifies something other than itself”. Cohen makes the claim that by analyzing monsters in mythology and stories, you can learn much about the culture that gave rise to them. In Thesis 1 of Monster Culture, Cohen proposes that “the monster’s body literally incorporates fear, desire, anxiety, and fantasy”, specifically the fear, desire and anxiety of the cultures that gave rise to it;; fFor example, vVampires, undead, represent a fear of death. Monsters are born of an intense fear, desire, or internal conflict, “at this metaphorical
Jeffrey Jerome Cohen is the writer of “Monster Culture: Seven Theses.” He went to the University of Rochester and acquired a PhD in English and has been teaching at George Washington University since 1994. The intended audience of this essay is anybody interested in the monster culture. This essay came from Monster Theory: Reading Culture. The essays within analyzes and studies certain aspects of culture. Cohen breaks down popular and earlier modes of cultural studies by suggesting knowledge is not local and creates seven theses to help the reader to understand the cultures the monsters have created. The monsters that are mentioned are Aliens, Werewolves, Vampires, Frankenstein, Grendel, and the Boogeyman. The theses show off unique concepts. Such as: Monsters and their significance in society beyond the literal and imaginary and the cultural use of these monsters in literature and our media. The points are valid, they indeed represent the way cultures view and treat the idea of monster.
In many folklore and legends, there are tellings of monsters. These monsters serve important roles to show what the culture, and its society is made of. When looking at monster it can be said that there are two different types : accidental and intentional. Different examples, such as, the Golem of Prague, Frankenstein, by Mary Shelley, Beowulf, by Seamus Heaney, and the Tempest, by William Shakespeare, are examples of being an accidental monsters. They each hold their explanation as to why they are the way they are, which could have all been avoided in the end. Accidental monster have the same potential to influence society, and be held as examples in people 's behaviors and actions.
‘Frankenstein’ is an award winning novel by Mary Shelley that was published in 1818. It tells the story of a committed young science student, Victor Frankenstein, who performs an unorthodox science experiment, consequently creating a malformed but sentient creature. In his attempt to satiate his hunger for success and acceptance, he brought forth the story of the monster, who similarly sought to belong and be understood by those around him, coming across Felix and Agathe in his pursuit, who were excluded from society and lived in segregation, also wanting acceptance. The importance of understanding
To answer the question of “Who is the monster?” when talking about “War of the worlds” and “Monsters”, one must understand what a monster is. A monster is not simply a creature so ugly or monstrous it frightens people, it can also be defined as a person or thing who excites horror by wickedness or cruelty. This second definition establishes that we, humans, can be classed as a monster even if we do not fit the stereotypical description of what a monster looks like. This question is an important
The monster archetype has been one of the most riveting archetypes that surrounds the concept of ‘evil’. It has been portrayed as a supernatural creature with grotesque features that normally brings disruption to the city and needs to be tamed or controlled to bring once again peace to the story. Due to this, it is most commonly depicted with a negative connotation, and with the idea of horror and fear. The monster has been present since the bible, which was written approximately 3,400 years ago, with the anecdote of Goliath. It has remained with its primary role of converting the protagonist into a hero and providing fear to the storyline. The monster archetype in both modern and ancient literature has been shaped to benefit the protagonist, which is depicted with the conversion of the protagonist to the hero, the element of the climax, and its important role of protection.
The novel “Frankenstein,” by Mary Shelley tells the story of a man named Victor Frankenstein, who decides to go against the laws of nature by bringing to life a being constructed with decaying body parts. Victor believes in natural philosophy and science, which leads him to the idea of creating this Creature. Although this novel can be interpreted in many ways, I believe that Mary Shelley is shining a light on the harmful and dangerous impacts that prejudice and assumptions can have on people who are considered different. Shelley may be suggesting that humanity is the true 'monster ' due to its socialized ideologies that make ambition, self-greed and rage fulfilling. Even to this day society is known to shun those who we do not see as equals. It is my belief that society is the true ‘monster’ in the novel, and that it is through our experiences and interactions with society that shapes us into the person that we become. Because of the creatures experiences with abandonment, abuse, rejection, and lack of nurture, the creature turns from an innocent soul into a murderous monster.
Imagine a world where humans, extraterrestrials, and technology become one; where messages are sent through brainwaves and mythical creatures roam the earth. Nnedi Okorafor is a Nigerian American science fiction author who captures this alternate universe. She combines the richness of African culture with the mysteriousness of other worlds; the result is a captivating tale of heroism across cultural and spiritual barriers. Binti is the story of an African girl who lives in the desert with her family. However, she longs to attend Oomza Uni, a prestigious school across the galaxy. Binti’s family and friends disagree with her attending, even though she was the first of her Himba people to be accepted. The reluctance of her people does not deter Binti; she sneaks out one morning, boards a shuttle, and heads to Oomza Uni.