Readings for this Week:
* The Victorian Governess in Fact and Fiction, pp. 158-183
* Bruce Robbins, "They don't much count, do they?": The Unfinished History of The Turn of the Screw, pp. 376-389
Answer ONE of the following...
1. Anna Jameson wrote in 1846 that the position of governess "places a woman of education and of superior faculties in an ambiguous and inferior position, with none of the privileges of a recognized possession, or places a vulgar, half-educated woman in a situation of high responsibility, requiring superior enowments" (163). Does this knowledge make us more or less sympathetic (or more or less suspicious) of the governess/narrator? And knowing this, what do you feel might have been James' intentions in creating her story?
2. Many Marxist critics, such as Lucien Goldmann "rejected the idea of individual human genius, choosing to see works, instead, as the "collective" products of "trans-individual" mental structures" (367). In other words, focusing on an all-knowing, elite author struck them as a bourgeoise construction that denied "the people" their role in creating history and literary thought. How might we use the readings in "The Victorian Governess in Fact and Fiction" to perform a Marxist reading of The Turn of the Screw? What ideas/passages might it highlight?
3. In Bruce Robbins' essay, he focuses on Douglass' comment that "she was a most respectable person--till her death, the great awkwardness of which had, precisely, left no alternative but the school for little Miles" (379--pp.27-28 in our book). He reads this passage through a Marxist lens, finding it evidence that "Miss Jessel never was real. She was already a sort of ghost" (379). How, according to Robbins, do class issues make all servants 'ghosts' in the house of an aristocrat? How are these sentiments echoed by the governess and/or other characters in the novel, according to Robbins?
4. Robbins, quoting Fredric Jameson's famous book, The Political Unconsciousness, remarks that a romance is a "symbolic answer to the perplexing question of how my enemy can be thought of as being evil...when what is responsible for his being so characterized is simply the identity of his own conduct with mine, the which...he reflects as in a mirror image" (387). Robbins uses this to suggest that the governess creates 'doubles' of herself to exorcise the great 'evil' of her existence. In this light, how does Robbins reinterpret Freud's "the Uncanny" in terms more of class than psychoanalysis?