The Undead Among Us - The Figure of the Vampire as the "Unknown Other" and Its Representation in "True Blood"
(Sprache: Englisch)
Drakul. Nosferatu. Upyr. Vampyre. There have been many names for what we know today as the vampire. For over a century, literature, television, cinema and many other areas in our daily lives cannot be imagined without the appearance of this fictional...
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Drakul. Nosferatu. Upyr. Vampyre. There have been many names for what we know today as the vampire. For over a century, literature, television, cinema and many other areas in our daily lives cannot be imagined without the appearance of this fictional character. Almost everyone is familiar with the image of the walking undead that creeps out of its coffin at night and sucks the blood out of humans. The undead has always been appealing to its audience. It is the otherness of such monsters, their frightful darkness and exoticism that makes them so interesting.This book deals with the figure of the vampire regarded as the unknown other and how it is fictionally represented in the American TV series True Blood (2008 - ). Considering both psychoanalytical concepts as well identity theory, the author depicts the literary and cinematographic development of the fictional figure of the vampire since the late nineteenth century, and analyzes different representations of the vampire and its otherness as well as their appeal to the audience in the True Blood.
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Text Sample:Chapter 2,: The Unknown Other Fright and Fascination of the Monster:
2.1: The Other, the Self, and the Uncanny
Dealing with the other of both individuals and groups, as well as the contact with foreign environments and the imagination of the other, have been examined by many academics in various fields such as philosophy, sociology, political science, theology, and anthropology (cf. Janz 7). Also psychoanalysis, linguistics, and cultural studies attempt to define where the notion of the other descends from, what it expresses, and why it is both shocking and fascinating. The idea of the unknown other was first philosophically examined by Georg Wilhelm Friedrich Hegel. In his work The Science of Logic (1812/1813) Hegel outlines that the entity is always something opposing; something or someone can only be conceived if it is distinguishable from the other (cf. Hegel 98).
The term of the so called other can describe many different phenomena. In English there are several words describing what in German is expressed by the single word fremd : foreign, strange, different, extrinsical, other, alien. All these adjectives signify what this book refers to as the unknown other . According to The Oxford Advanced Learner s Dictionary (1995), other always goes along with something or someone different or remaining in a group. That definition already implies that the other is closely connected to the self. In order to be able to identify what is other, it is necessary to define the self. Being aware of their own identity and characteristics, individuals are able to distinguish and isolate themselves from others. Vice versa, they are able to identify themselves by being aware of what they are not. Thus, the concept of the other has been used in social science to examine groups and societies dealings with others , particular in terms of exclusions, such as defining who does not fit into their society. Furthermore, the other is integral to comprehending and
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constructing roles of individuals in relation to other people. Besides, othering helps to distinguish between the self and the other, between home and away, the certain and the uncertain, the familiar and the foreign.
As philologist Rolf-Peter Janz pointed out, many theorists agree upon the notion that the other does not involve particular characteristics; something other always stands in relation to the self and own. Therefore, the theory of the other can be described as a theory of difference (cf. Janz 8). The other proves to be a projection surface of own wishes and worries. Janz compares this feeling with the times of Columbus s discovery of the New World that lead to descriptions of the other (meaning native inhabitants of the continent) as wild, barbaric, and animal-like. It becomes obvious that the other is strictly speaking not existent. In the same way as identity is a construct influenced by certain markers or sources of identity, the other is an artificial and incented product. The concept of defining as well as differentiating a self from the other is not something given; it can rather be explained by an individual s feeling towards something or someone. Each person defines for themselves what is different or other to them. That always depends on the person s self, meaning their identity having been influenced by identity sources such as gender, age, religion, class, descent, and ethnicity (cf. Fong 27ff.). Particularly cultural background plays an intrinsic role in the definition of what is other. Coming from the Old World, meaning Europe, discovering a new, unknown, and different continent, consequently leads into determination of what is different about it. The inhabitants, the climate, the animals, food everything is not as Europeans were used to and therefore the new and other expressed something frightful and dangerous to them.
In his book Orientalism (1978), literary theorist Edward Wadie Sa d examines the notion of the other with regards to cultur
As philologist Rolf-Peter Janz pointed out, many theorists agree upon the notion that the other does not involve particular characteristics; something other always stands in relation to the self and own. Therefore, the theory of the other can be described as a theory of difference (cf. Janz 8). The other proves to be a projection surface of own wishes and worries. Janz compares this feeling with the times of Columbus s discovery of the New World that lead to descriptions of the other (meaning native inhabitants of the continent) as wild, barbaric, and animal-like. It becomes obvious that the other is strictly speaking not existent. In the same way as identity is a construct influenced by certain markers or sources of identity, the other is an artificial and incented product. The concept of defining as well as differentiating a self from the other is not something given; it can rather be explained by an individual s feeling towards something or someone. Each person defines for themselves what is different or other to them. That always depends on the person s self, meaning their identity having been influenced by identity sources such as gender, age, religion, class, descent, and ethnicity (cf. Fong 27ff.). Particularly cultural background plays an intrinsic role in the definition of what is other. Coming from the Old World, meaning Europe, discovering a new, unknown, and different continent, consequently leads into determination of what is different about it. The inhabitants, the climate, the animals, food everything is not as Europeans were used to and therefore the new and other expressed something frightful and dangerous to them.
In his book Orientalism (1978), literary theorist Edward Wadie Sa d examines the notion of the other with regards to cultur
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Autoren-Porträt von Felicitas Schott
Felicitas Schott, M.A., studied English and American Studies at the University of Technology Chemnitz and at the University of Winnipeg in Canada. During her stay in Canada, she started studying the subject of identity search and its definition by the differentiation of the self and the other. She examined these notions academically in her Bachelor s Thesis Fictional Representation of Italian American Immigrants Search for Identity in 'The Sopranos' . This work inspired her to a more intensive study of the concepts of the other and the unknown, as well as of the fascination of the reader and viewer with the horror genre and its fictional figures.
Bibliographische Angaben
- Autor: Felicitas Schott
- 2014, Erstauflage, 68 Seiten, Maße: 15,5 x 22 cm, Kartoniert (TB), Englisch
- Verlag: Anchor Academic Publishing
- ISBN-10: 395489310X
- ISBN-13: 9783954893102
Sprache:
Englisch
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