- When I Grow up I want to be a Futurist. Badminton, N.
- The Only Harmless Great Thing. Bolano, B.
- “Prodigy of Dreams,” “Ms. Rinaldi’s Angel,” “The Tsalal,” and “Mad Night of Atonement” in The Nightmare Factory. Ligotti, T.
- “Protestant and Catholics.” HPL to Frank Belknap Long, collected in Against Religion: the atheist writings of H. P. Lovecraft. 2010.
- “Lovecraft, Witch Cults, and Philosophers.” W. Scott Poole in The Age of Lovecraft. 2016.
- “Weird Investigations and Nativist Semiotics in H.P. Lovecraft and Dashiell Hammett.” Brooks. E. Hefner in MFS Modern Fiction Studies, Vol. 60, Number 4. 2014.
- Jason Colavito’s blog.
This week has been a little scattered. Whatever terrible thing I did to my wrist some time before Christmas continues apace and has vastly limited my manual dexterity and completely undermined my comfort. At least it has had the good grace to put my non-dominant hand out of commission so that I can continue to scribble. (Should I be typing? Probably not.)
Hefner’s article about Hammett and Lovecraft is really quite remarkable. It examines how Hammett’s novel, The Dain Curse, dismantles the racist ideological underpinnings of the classic ’20s detective story and/or Weird fiction tale, and how those ideas are metamorphosed into the narrative mechanics of nativist fiction.
He sees Hammett’s novel as “a broader critique of a cultural phenomenon in which bodies are seen as legible text where corporeal difference and criminal degeneracy go hand in hand.” (654)
Somewhat predictably, Hefner focuses on Lovecraft’s “The Horror at Red Hood” and “The Call of Cthulhu”.
His analysis of “Call” and Arthur Machen’s influence on Lovecraft’s views on cultural and racial “evolution” in Europe would have benefited from a greater familiarity with Lovecraft’s correspondence around Margaret Murray’s The Witch-Cult in Western Europe. Hefner mistakenly credits Lovecraft with developing Machen’s theories of a degenerate pre-Aryan European race into the atavistic cult in “Call”. W. Scott Poole’s article in The Age of Lovecraft clearly shows the link between Murray’s description of the persistent prehistoric witch-cult and Lovecraft’s “global atavistic conspiracy” (Poole, xx). I mentioned Bobby Derie’s article Conan and the Little People last week, which provides a detailed primary source examination of Murray’s influence on Lovecraft.
(Aaand I just realized last week’s link to Derie’s article was busted… It should all be fixed now.)
Personally, I am interested in how Lovecraft’s knowledge and study of history impacted his racial views. Without contesting the assertion that his views were aggressively racist and that they profoundly shaped his literary output, I nonetheless contend that he displays a nuanced (and at times inherently contradictory) view of the different “races.”
Moreover, his eugenic epistemology (to borrow Hefner’s term) engages a racist semiotics which goes beyond the simplistic “Brown people are scary” logic which is often used as a short-hand for his views on the Other. In stories such as “The Lurking Fear” and “Beyond the Wall of Sleep,” he uses a genetic determinist framework to define a degenerate or inferior class of people who, in contemporary terms, would be considered “white.” This classist dimension to his racism is particularly important, in a large part, because it continues to persist in contemporary fiction and ideology.
More on this to folllow…
Ligotti’s The Conspiracy Against the Human Race (CATHR) continues to trouble me. Bridging the gap between my instinctive and wholehearted agreement with his fundamental premises (the universe is meaningless, the self is a construct of consciousness, we turn away from this fundamental truth, clinical depression provides a clear view of this inherent meaninglessness, etc) with my equally strong reaction to the tone of his argument.
I’ve described it variably as: “Yeah, the universe is meaningless. It’s not about you, so why are you taking it personally?”; “No shit.”; and, “Judith Butler says, ‘Everything you believe to be true is an imaginary construct, including the notion that you have an essential internal identity which can be expressed in such a way that it will be seen and recognized by others.’ Ligotti says, ‘EVerYthINg yOu tHoUGHt WAs tRUe is A cONstRUcT, IncLUDiNg YouR PerCEPtIoN Of A FUndAMEntAl sELf!!!'”
This has lead me to consider CATHR through feminist and post-colonial critical lenses – drawing on Butler and W.E.B. DuBois, primarily – particularly around the question of identity and the “Self.”
This week I took an unfortunate detour when I Googled “female pessimists,” and had the priviledge(?) to encounter a thread on the official Ligotti forum. It posited a number of reasons why women might be ill-suited to True Philosophical Pessimism. A few voices defended the possibility of feminine pessimism, but overall there was a marked failure to consider the female experience as one wherein even a purported Human subjectivity plays any role.
I hope to be able to contribute something organized and coherent on this subject in the future. For the moment, I offer instead this quote from Virginia Woolf’s A Room of One’s Own:
The indifference of the world which Keats and Flaubert and other men of genius have found so hard to bear was in her case not indifference but hostility. The world did not say to her as it said to them, Write if you choose; it makes no difference to me. The world said with a guffaw, Write? What’s the good of your writing?(52) Harcourt Paperback.