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PALGRAVE GOTHIC
Gothic
Hauntology
Everyday Hauntings
and Epistemological Desire
Joakim Wrethed
Luke Roberts
Palgrave Gothic
Series Editor
Clive Bloom
Middlesex University
London, UK
Dating back to the eighteenth century, the term ‘gothic’ began as a desig-
nation for an artistic movement when British antiquarians became dissatis-
fied with the taste for all things Italianate. By the twentieth century, the
Gothic was a worldwide phenomenon influencing global cinema and the
emergent film industries of Japan and Korea. Gothic influences are evident
throughout contemporary culture: in detective fiction, television pro-
grammes, Cosplay events, fashion catwalks, music styles, musical theatre,
ghostly tourism and video games, as well as being constantly reinvented
online. It is no longer an antiquarian pursuit but the longest lasting influ-
ence in popular culture, reworked and re-experienced by each new genera-
tion. This series offers readers the very best in new international research
and scholarship on the historical development, cultural meaning and
diversity of gothic culture. While covering Gothic origins dating back to
the eighteenth century, the Palgrave Gothic series also drives exciting new
discussions on dystopian, urban and Anthropocene gothic sensibilities
emerging in the twenty-first century. The Gothic shows no sign of
obsolescence.
Joakim Wrethed
Gothic Hauntology
Everyday Hauntings and Epistemological Desire
Joakim Wrethed
English Department
Stockholm University
Stockholm, Sweden
© The Editor(s) (if applicable) and The Author(s), under exclusive licence to Springer
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v
vi BOOK BLURB
1 Introduction:
“Avaunt! And Quit My Sight! Let the Earth
Hide Thee!” 1
2 “Penelope
Was Not a Phantom”: Everyday Hauntology in
Alice Munro and Margaret Atwood 27
3 “His
Eye Spoke Less than His Lip”: Hauntology, Vampires
and the Trace of the Animal in John Polidori’s The
Vampyre, John Ajvide Lindqvist’s Let the Right One In,
Octavia E. Butler’s Fledgling and Guillermo del Toro’s
Cronos 45
4 “Nothing
Is but What Is Not”: Spectral Temporality and
Hauntology in Selected Works by Edgar Allan Poe 67
5 “The
Gray Pool and Its Blank, Haunted Edge”: The
Hauntology of Indeterminacy in Henry James’s The Turn
of the Screw 89
6 “Light
Is Dark and Dark Is Light”: H. P. Lovecraft and
Hauntology as Epistemological Desire105
vii
viii Contents
7 “What
She Had Seen Was Final”: Everyday Hauntology,
the Threat of Male Violence and the Power of Fiction in
Alice Munro’s “Free Radicals”, “Runaway” and “Passion”127
8 Concluding
Remarks: “I Can Feel My Lost Child
Surfacing Within Me”151
Index163
About the Author
ix
CHAPTER 1
Haunt
a. Of diseases (obsolete), memories, cares, feelings, thoughts: To visit
frequently or habitually; to come up or present themselves as recurrent
influences or impressions, esp. as causes of distraction or trouble; to
pursue, molest.
b. Of imaginary or spiritual beings, ghosts, etc.: To visit frequently and
habitually with manifestations of their influence and presence, usually
of a molesting kind. to be haunted: to be subject to the visits and
molestation of disembodied spirits.
—(OED, s.v. “haunt”)
generally about the function of the past, in cases when it is not felt to be
always present, it may instead appear as a similar phenomenon in its per-
petual possible return—and sometimes actual return—in various types of
narratological arrangements. For instance, something of the past or per-
haps even a particular character—which a protagonist thought was forever
left behind in her or his life—suddenly reappears and brings all of that
troubled history back. Such a re-emergence of the past potentially calls for
different theoretical frameworks, which a quick glance at literary history
would swiftly confirm. Examples may be Schelling, Freud, Bloom, Lacan,
Kristeva, Fisher and Derrida, just to mention a few labels of such possible
conceptual configurations, which are intellectual hauntings of the haunt-
ing, so to speak. A very general experiential principle underpinning the
particular obsession with the past can be elucidated by Søren Kirkegaard’s
pertinent observation that we are forced to live our lives forwards, but
apparently—because of some experiential or cognitive law—we are com-
pelled to understand them backwards.2 This means that the past has to be
continuously processed, interpreted and re-interpreted, obviously both on
an individual and on a cultural or collective historical level. There are two
paths in every life and in every community, one leading forward and the
other leading backwards. We seem to always be travelling on both trails
simultaneously. Interestingly, this phenomenon also constitutes the cen-
tral structure of a great deal of crime fiction, which in many ways is a close
relative of the gothic genre.3 Typically, crime fiction displays the journey
from the corpse to the crime on the backwards path and the forward-
moving investigation in the other direction, as it were.
Horace Walpole’s The Castle of Otranto—the work seen by many as the
first one in the early wave of gothic narratives—unquestionably contains
the prominent characteristic of a powerful past.4 An unjust or somehow
immoral event or action in history haunts the characters of the narrative in
the present. We could certainly go further back in literary history to look
for similar examples, but it is perhaps more fruitful for this study to move
forwards in time. Along those lines of thinking, Merlin Coverley makes a
similar observation about the ubiquity of the past and hauntology as a
conspicuous part of our contemporary zeitgeist:
relationship writ large; and history itself, endlessly revisited by the ghosts of
all its pasts. Just as once the world was seen as uncanny, so now it appears
hauntological.5
Though the genre of the Gothic romance clearly owes its name to the sub-
title of The Castle of Otranto’s second edition, ‘A Gothic Story’, the eleva-
tion of Walpole’s work to the status of an origin has served to grant an
illusory stability to a body of fiction which is distinctly heterogeneous. Face-
value readings of the preface to Otranto’s second edition have encouraged
the idea that Walpole issued a manifesto for a new literary genre, the emer-
gence of which was coincident with a revival of imagination in an era that
privileged rationality. As I will argue, however, any categorization of the
Gothic as a continuous tradition, with a generic significance, is unable to do
justice to the diversity of the romances which are now accommodated under
the ‘Gothic’ label, and liable to overlook the often antagonistic relations
that existed between different works or writers.7
The heterogeneity that unfolds in the works pursued in this study is then
constituting more of a return to an ‘original’ heterogeneity rather than
showcasing an increasing deviance from an original prototype. In investi-
gating various aspects of the hauntological, however, it will inevitably
mean that some gothic tropes are more involved than others. The haunto-
logical phenomenon undeniably also verges on other huge fields within
4 J. WRETHED
the humanities, which have been in focus recently and are still vibrant,
such as for instance memory studies and trauma theory.8 The purpose of
the investigations below is mainly to outline how the diversity of haunto-
logical phenomena may appear in works that are more or less falling within
the category of gothic fiction. The somewhat elastic conceptualisation of
hauntology is utilised more as an asset than a shortcoming.9 The selection
of works is deliberately done in order to cover a larger historical period
with few representative works, partly with the aim to display the versatility
of the concept that obviously goes hand in hand with the flexibility of the
gothic. Sometimes the analyses may perhaps say more about hauntology
than about the works themselves, but that is also part of the intention with
the overall setup of the investigation.
As can be seen above—in the epigraphic display of two major dictionary
definitions of the verb ‘haunt’, as the root in ‘hauntology’—the definitions
taken together clearly make up an invitation to limitrophic (border-
transgressing) dynamics. The more concrete side of the hauntological
Janus face has got to do with ‘real’ phenomena, such as memories or dis-
eases, while the other side deals with phenomena that more pertain to
fiction and imagination, “disembodied spirits”. The similarities in the ways
of phenomenalisation give rise to slidings and glidings on an ontological
plane, which carries with it hauntological effects. A chimera is both a natu-
ral science phenomenon and a figure of imagination. The questions quickly
pile up. Is it worse or better to be haunted by nightmares than by diseases?
Is it better or worse to be haunted by a stalker or by traumatic experiences?
When does a feeling correspond to a real object in the world of objects
and when is a feeling just true to itself as an appearance, a certain mood, a
plague of unpleasant affective visitations?10 I shall outline a few general
hauntological aspects below and then gradually move towards more subtle
distinctions and more philosophically elaborate thinking. At the end of
these introductory pages, I will outline the different chapters, in order to
give the reader a foreshadowing of what is to be expected. The general
phenomena are suitable as backdrops to many of the narratives dealt with.
Most often, hauntology is so taken for granted that the reader perhaps
does not even notice exactly how these forces are there and how they
operate.
1 INTRODUCTION: “AVAUNT! AND QUIT MY SIGHT! LET THE EARTH HIDE… 5
Loss
The sense of loss can be seen as a very broad understanding of one type of
haunting. Obviously, this type could refer to either a very specific one, in
terms of the loss of a person, or of a more general version that verges on
existential, religious or mythical dimensions. Even more variation is pos-
sible, since these two types of concrete and more abstract levels may actu-
ally operate in parallel. To illustrate what this may look like, we can turn to
the phenomenon of the missing person that definitely traverses the genres
of crime fiction, horror fiction and the gothic. For instance in Margaret
Atwood’s novel Surfacing (1972), the protagonist’s father has gone miss-
ing in the wilderness, somewhere in the vicinity of the family summer-
house.11 When the protagonist goes to the house together with her friends,
she has the semi-hidden agenda of wanting to search for the father’s body
and to find the answer to what might have happened to him. This whole
order of things metamorphoses into a quest for the father in a broader
sense and also a search for the protagonist’s own lost self that haunts her
and the whole narrative. This sense of loss may even overlap with a vaster
Christian experience of the loss of innocence, the theologically central loss
of paradise, which governs several different structures of feeling within
literature more generally (nostalgia, retromania, pastiche, etc.). In addi-
tion, we have the whole kit and caboodle of the psychoanalytic framework,
probably foremost represented by the ‘lack’ as a founding principle in the
philosophy of Jacques Lacan and in his legions of psychoanalytic disciples.
Accompanying the sense of loss is evidently a general feeling of unknow-
ing. This affective mood can appear on the small scale as well as the larger
scale. For instance, the unnamed protagonist in Surfacing truly does not
know what has befallen her father. She knows somewhere deep inside what
has happened to her own self earlier in her life, but these difficult experi-
ences have been blocked and are caught in a vortex of affective returns.
Therefore, the protagonist is haunted in two ways, but these tend to
merge in her overall and arduous journey towards a higher level of aware-
ness. Focusing more strictly on the gothic genre, we may state that quite
often the unknowing has an even vaster superstructure, that is, an igno-
rance that will never really be converted into knowing. To be sure, this
feature indicates the ultimate gothic rebellion against any overly rational
outlook on the world, which for instance could be derived from
Enlightenment ideals or the epistemological convictions and truisms
founding the natural sciences. It shall be a theme below how some
6 J. WRETHED
modern gothic variations of this topic are clad in more everyday and per-
haps psychologically realistic robes, as we will see for instance in Atwood’s
and Munro’s fiction. But first, a few more related hauntological phenom-
ena, before we zoom in on a stricter definition of hauntology derived
mainly from Derrida.
Guilt
The phenomenon of guilt is a common constituent of the gothic genre.
For instance, a large number of Poe’s short stories may be situated some-
where within the boundary areas between horror, crime and the gothic.
These narratives are not seldomly draped in the cold sweat of guilt.
Illustrative examples are Poe’s classic short stories “The Tell-Tale Heart”
and “The Black Cat”. The protagonists’ sense of guilt in these pieces is so
powerful that it conjures the overtones of there being something super-
natural at work. However, the narratives could also clearly be read as some
form of psychological realism, if the reader prefers that kind of perspective.
The ghostly dimensions of such a past that refuses to be laid to rest are
noticeable. As is well known from earlier phases of history, murder victims
were sometimes nailed to the ground in order to prevent them from walk-
ing again (one example is Bockstensmannen, The Bocksten Man—a mur-
der victim from 1340–1370 that was found well preserved in a bog in
1936—who had three wooden poles pierced through his body, one of
them through his heart, which was of course the stake made of oak, the
best wood).12 This practice is also what gives the background to much of
the impaling paraphernalia in vampire narratives. The phenomenological
or anthropological aspect of the phenomenon is obviously to ritualise and
thereby make manifest the strong urge to concretely harness, and poten-
tially and hopefully even eliminate the inevitable feeling of guilt (one
almost hears the sinister snicker of a mocking gothic figure at the thought
of succeeding with such an undertaking). The belief in the agency and
power of the undead can also be seen in Macbeth that provides us with an
early gothic example through the ghost of Banquo: “Avaunt! and quit my
sight! let the earth hide thee! / Thy bones are marrowless, thy blood is
cold; / Thou hast no speculation in those eyes, / Which thou dost glare
with”.13 The ghost is always more powerful than the ‘real thing’.
As becomes evident, the sense of guilt may have very concrete and
commonsensically valid reasons in the cases of murder, which is something
that invites causal thinking. However, guilt can also be instilled in
1 INTRODUCTION: “AVAUNT! AND QUIT MY SIGHT! LET THE EARTH HIDE… 7
The Uncanny
Coverley suggests that hauntology has replaced the uncanny as the domi-
nant structure of feeling. Still, many aspects of haunting seem to overlap
with the uncanny. We shall just briefly consider the connection of hauntol-
ogy and the uncanny. If we focus as much as possible on Freud’s original
essay “The Uncanny” (1919), we can say that the conceptual overlap with
hauntology is significant. In the essay, Freud—seemingly suddenly over-
come with some form of intellectual desperation or frenzy—presents a
plethora of dictionary definitions in the very beginning of the essay. Thus,
Freud tries to pin down the phenomenon semantically, which contributes
pointedly to the uncanniness of the essay itself that many scholars have
commented on.15 The pinning down of the conceptual spectre proves to
be very difficult—a not very surprising realisation if we would ask
Derrida—but there is a key to hauntology in one of Freud’s attempts at
defining the concept more clearly:
haunted house’. We might in fact have begun our investigation with this
example of the uncanny—perhaps the most potent—but we did not do so
because here the uncanny is too much mixed up with the gruesome and
partly overlaid by it.16
Even though the similarity between the concepts ‘uncanny’ and ‘haunt-
ing’ is that they share the uncertainty of the validity of boundaries and
borders, there is also a central difference between them. For instance,
Freud mainly pursues temporality in terms of the return. The ‘time is out
of joint’ aspect does not seem to be as central as it is in Derrida’s definition
of hauntology, which will be outlined below. Moreover, Freud explicitly
contends that the more clear-cut ghostly figures that we find in literature
are not necessarily uncanny per se: “The souls in Dante’s Inferno or the
ghostly apparitions in Shakespeare’s Hamlet, Macbeth or Julius Caesar
may be dark and terrifying, but at bottom they are no more uncanny than,
say, the serene world of Homer’s gods”.17 Thus, this state of affairs accen-
tuates that the hauntological dimension that we will gradually hone in on
has got to do more with temporality and limitrophy, but that does not
mean that phenomena within this hauntology cannot be uncanny. In fact,
a great deal of the gothic aspects in everyday gothic or domestic gothic
can be seen as uncanny, especially in the way that they highlight borderline
indeterminacies (limitrophic phenomena). What can be said as a more
clear-cut distinction in relation to Freud is that a consequence of the
Derridean hauntology is that also the future is involved, especially in Mark
Fisher’s emphasis on the mourning of lost futures.
Having a special focus on Victorian hauntings, Julian Wolfreys also
draws attention to the close connection between the uncanny and hauntol-
ogy, especially in the stock item of the haunted house, which of course
then needs to thematise domestic spaces and architectural phenomena.
This argument shows the overlapping of the concepts in this study, but it
also reveals the parts that do not overlap. The hauntology pursued here
will sometimes make itself manifest in the typical milieus referred to above,
but at other times there will be less or no emphasis on houses and homes.
Instead, the focus may shift to temporality and life choices, roads taken
and roads not taken haunting the characters, displaying hauntology as a
general force that is very hard, if not impossible, to avoid. Strictly speak-
ing, Freudian—and in extension other psychoanalytic—versions of the
uncanny and hauntology are understandably very much concerned with
how the past determines the life of a subject in the present. Such struc-
tures will also be part of what follows below, but there will in addition be
other aspects of hauntology that are analysed. In the broadest possible
terms, the focus will be on limitrophic phenomena that disturb any attempt
at mapping out some kind of stable and intelligible ontology.
Another important connection between hauntology and the uncanny
introduces the next section below. It is of course impossible to avoid the
deconstructive aspects of hauntology, since after all, it is a Derridean con-
cept, which really does not invent gothic hauntology, but it concentrates
the attention to how literary texts—or perhaps even all texts—seem to
work in relation to semantic ghosts and temporality as related to struc-
tures or fluxes of meaning. Nicholas Royle neatly sums this up:
All of these aspects will appear in various ways in the actual readings and
analyses that follow in the chapters of this study.
10 J. WRETHED
Derridean Hauntology
In order to narrow down the scope of the vast domain of hauntology, we
shall take the backwards path to Derrida’s original ideas in Specters of
Marx. As many scholars have remarked, the actual concept does not seem
to be very prominent in Derrida’s work. He only explicitly uses the term
three times. However, it subsequently proved to be very prolific in the
academic sphere, and it has been widely spread and used also within gothic
studies during the late twentieth and the early part of the twenty-first cen-
tury, and in addition, it is still prominent within literary and cultural stud-
ies. It must first of all be made clear that Derrida conceptualises in very
close contact with temporality. The polemical starting point is Francis
Fukuyama’s notorious 1989 article “The End of History” that was
expanded into a book in 1992.20 Fukuyama’s basic contention is that with
the collapse of the Eastern bloc of the Cold War, communism was ended
or dead, leaving space only for Western liberal capitalism. Expressed in a
simplified and concise form, Derrida’s take is that something that had not
fully arrived—and was always already haunting Europe—could not die.
According to Derrida, this is a general principle of spectrality.
If there is something like spectrality, there are reasons to doubt [the] reas-
suring order of presents and, especially, the border between the present, the
actual or present reality of the present, and everything that can be opposed
to it: absence, non-presence, non-effectivity, inactuality, virtuality, or even
the simulacrum in general, and so forth. There is first of all the doubtful
contemporaneity of the present to itself. Before knowing whether one can
differentiate between the specter of the past and the specter of the future, of
the past present and the future present, one must ask oneself whether the
spectrality effect does not consist in undoing this opposition, or even this
dialectic, between actual, effective presence and its other.21
Where there are an equal number of each class, I should put their
cost at $11.23 each, and where the second class preponderates, as
is usually the case, the average price is reduced accordingly: