Modern Oppression in an Victorian Setting: An Analysis on Methods of Emotional Separation in The Turn of the Screw
by Amber Randolph
The gothic novella, The Turn of the Screw, exhibits a nested structure. The main story, consisting of the governess’s encounter with the supernatural, is embedded within a side story taking place within a jovial Christmas Eve party. While many literary analyses focus on the main story within the The Turn of the Screw, they pass over the intricate social commentary inherent in the stark contrast of the happy prologue and the insidious story that follows. In The Turn of the Screw, Henry James uses the prologue to critique the “shell” method, or surrounding a negative circumstance in a sheltering, convenient bubble to separate oneself from the suffering of others. The specific examples of how the “shell” method works in The Turn of the Screw can be used to analyze the modern manifestations of it, the “meme” format and appropriation, that separate others from the suffering of the African American community.
In The Turn of the Screw, the “shell” method allows the partygoers to undermine the suffering of the governess by making it okay to turn her into entertainment. In the prologue of The Turn of the Screw, the partygoers are joyful, sitting “round the fire” on Christmas Eve, telling ghost stories. (James 3) James writes, “an apparition in just such an old house had gathered us for the occasion” (3) . In this setting, the partygoer’s superficial fascination with telling ghost stories is evident. At the potential “terribleness” of the governess’s tale one woman exclaims “Oh, how delicious!” (James 3). Even the phrase “turn of the screw” (James 3) comes from explaining the potential excitement factors of each ghost story, much like the rating scale of movies. The governess’s tale is said to have “two turns” (James 3) because two children are being haunted instead of one. Instantly the peculiarity of the situation comes forth. Why would the partygoers choose to frame the governess suffering in this in this happy and superficial context? James is using the contrasting setting and subject matter to comment on how the “ shell” method allows the partygoers to deal with the governess’s suffering superficially. The goodwill associated with Christmas Eve allows them to interact with her pain, but never be moved by it emotionally because of the light mood surrounding them. Now all they can see in the story is fodder for their own Christmas Eve party, but they can never really connect with the governess in this superficial state. By adding a rating system associated with ghost stories, they are treating suffering as they would like a hobby. They have formed a ritual, getting around the fire and coming together, around something like death. This makes it a part of the party goer’s lives, but only in a way where they can never be changed by it. The governess’s experience has to be delved into, and they have to make a conscious effort to go beyond their own perception about the ghost story fits in their lives. The starting point for this effort can never be achieved if they put themselves in the mindset that they have nothing to do but sit back and enjoy the story.
This same “shell” method, was used in the online sensationalizing of Trayvon Martin's death through the act of “Trayvonning,” which put the murder of a teenager into a comical “meme” format to separate internet users from his suffering. “Trayvonning” was a meme that mocked the death position of Trayvon Martin, a 17 year old African-American who was killed in Florida for looking suspicious. The meme consisted of people lying face down on the floor, wearing hoodies, and holding a sprite can and skittles in their hands, but this disrespectful act was hidden under the guise of “having fun.” Trayvonning allowed these people to explore the murder of Trayvon Martin in way that would have no effect on their lives, much like how the partygoers explored the ghost stories. It took them only seconds to lie down, take the picture, and get up again. This time period allows for no reflection or deep thought about why this murder was so horrendous. No understanding was gained about Trayvon’s suffering because they put themselves in the mindset to mock and move on, instead of listen. Also, the familiarity of the meme format allowed web users to invalidate Trayvon’s murder. The meme is a modern manifestation of the “shell” method used in Turn of the Screw because it allows internet users to frame a tragedy in a contrasting happy format. Since the average internet user sees memes on a daily basis, it allows them to play down the seriousness of his death and make it something that fits neatly within their spectrum of common entertainment. It’s not morally right to put Trayvon Martin’s murder on the same level as fuzzy cats and Willy Wonka, but they do it anyway. The partygoers in Turn of the Screw did this with the governess’s story, putting her suffering on the same level as silly Christmas carols. The lighthearted structure effectively makes the murder less scary, but enables them from feeling any stronger feelings beyond what they feel about simple jokes and internet fads.
The partygoers participation in the Christmas Eve party atmosphere applies a transient quality to the governess’s story, thereby separating themselves from her experience. The Christmas Eve party that makes up the prologue instantly engages the reader. At once, the reader is bombarded with Late Victorians interacting with each other and the general merriment of the occasion. This party is so engaging, however, that the ghost stories take a second roll to enjoying the festivities. At the party, a ghost story has “the utmost price” (James 1) only if it adds to the general excitement of the story. When the governess’s ghost story cannot be told until later, it elicits a “unanimous groan” (James 1) because the partygoers have to wait to be entertained. It becomes clear the governess’s terror in the story is only important for what it adds to the party. The story jolts them out of their existences and adds a spark to the gathering that wouldn’t be there otherwise. Instead of actually looking into the terror of the story, they take a mediocre version of what she is experiencing to benefit their own lives. They think they are experiencing what the governess went through, but they are not coming close. It’s sad that once the governess’s tale fits into its place within their party, it is then socially acceptable. While the governess was experiencing these things, she was an outcast and alone. The party atmosphere adds a transient quality to the governess’s tale. Like watching a high-profile murder case in a crowded bar, the partygoers are more involved with their mutual fascination with the subject than what is actually happening to the subject. When the case is settled, the spectators can move on to something new, just as the partygoers will eventually move on to a new ghost story.
The same transient qualities the Christmas setting applies to the governess’s tale can be seen in the appropriation of ratchet culture. Ratchet, as defined by Seseli Bowen of feministing.com, is an “umbrella term for all things associated with the linguistic, stylistic, and cultural practices, witnessed or otherwise, of poor people; specifically poor people of color, and more specifically poor women of color.” Ratchet can include speaking in AAVE (African American Vernacular English), a linguistic dialect seen in lower class African American speaking patterns, or types of urban clothing. These are special parts of a culture that is as rich and fascinating as any other, but are appropriated to the level of a social fad. Fads take the seriousness out of the culture. Participants easily forget that Ratchet is only a result of the poverty in the lower class African American community. Appropriators ignore the problem while benefitting positively on the outcome of it. This can be seen in The Turn of the Screw. The partygoers benefit of the governess’s suffering while ignoring the roots of her problem. By turning Ratchet culture into fad, appropriators condemn it to be forgotten. The partygoers in Turn of the Screw do the same thing by making the ghost stories dependent on of Christmas Eve so that it will be forgotten Christmas Day.
The “shell” method seen in The Turn of the Screw is one of the key methods of disenfranchisement used today because it is so insidious. It allows happiness to cloak the underlying tones of injustice present in today’s society. Today, we need to look beyond the separation that this sheltering mechanism allows, and truly focus on the racial emotional separation problems this country faces. Sure it is hard to face suffering, and harder still to admit there is even a problem with race relations in America, but that is the only way they are ever going to be solved. Hopefully, the study of literature can be a good starting point.
Works Cited
Bowen, Seseli. "Let’s get ratchet! Check your privilege at the door." Let’s get ratchet! Check your privilege at the door. 28 Mar. 2013. Feministing.com. 02 May 2013 <http://feministing.com/2013/03/28/lets-get-ratchet-check-your-privilege-at-the-door/>.
James, Henry. The Turn of the Screw. New York: Heritage Press, 1949. Print.
In The Turn of the Screw, the “shell” method allows the partygoers to undermine the suffering of the governess by making it okay to turn her into entertainment. In the prologue of The Turn of the Screw, the partygoers are joyful, sitting “round the fire” on Christmas Eve, telling ghost stories. (James 3) James writes, “an apparition in just such an old house had gathered us for the occasion” (3) . In this setting, the partygoer’s superficial fascination with telling ghost stories is evident. At the potential “terribleness” of the governess’s tale one woman exclaims “Oh, how delicious!” (James 3). Even the phrase “turn of the screw” (James 3) comes from explaining the potential excitement factors of each ghost story, much like the rating scale of movies. The governess’s tale is said to have “two turns” (James 3) because two children are being haunted instead of one. Instantly the peculiarity of the situation comes forth. Why would the partygoers choose to frame the governess suffering in this in this happy and superficial context? James is using the contrasting setting and subject matter to comment on how the “ shell” method allows the partygoers to deal with the governess’s suffering superficially. The goodwill associated with Christmas Eve allows them to interact with her pain, but never be moved by it emotionally because of the light mood surrounding them. Now all they can see in the story is fodder for their own Christmas Eve party, but they can never really connect with the governess in this superficial state. By adding a rating system associated with ghost stories, they are treating suffering as they would like a hobby. They have formed a ritual, getting around the fire and coming together, around something like death. This makes it a part of the party goer’s lives, but only in a way where they can never be changed by it. The governess’s experience has to be delved into, and they have to make a conscious effort to go beyond their own perception about the ghost story fits in their lives. The starting point for this effort can never be achieved if they put themselves in the mindset that they have nothing to do but sit back and enjoy the story.
This same “shell” method, was used in the online sensationalizing of Trayvon Martin's death through the act of “Trayvonning,” which put the murder of a teenager into a comical “meme” format to separate internet users from his suffering. “Trayvonning” was a meme that mocked the death position of Trayvon Martin, a 17 year old African-American who was killed in Florida for looking suspicious. The meme consisted of people lying face down on the floor, wearing hoodies, and holding a sprite can and skittles in their hands, but this disrespectful act was hidden under the guise of “having fun.” Trayvonning allowed these people to explore the murder of Trayvon Martin in way that would have no effect on their lives, much like how the partygoers explored the ghost stories. It took them only seconds to lie down, take the picture, and get up again. This time period allows for no reflection or deep thought about why this murder was so horrendous. No understanding was gained about Trayvon’s suffering because they put themselves in the mindset to mock and move on, instead of listen. Also, the familiarity of the meme format allowed web users to invalidate Trayvon’s murder. The meme is a modern manifestation of the “shell” method used in Turn of the Screw because it allows internet users to frame a tragedy in a contrasting happy format. Since the average internet user sees memes on a daily basis, it allows them to play down the seriousness of his death and make it something that fits neatly within their spectrum of common entertainment. It’s not morally right to put Trayvon Martin’s murder on the same level as fuzzy cats and Willy Wonka, but they do it anyway. The partygoers in Turn of the Screw did this with the governess’s story, putting her suffering on the same level as silly Christmas carols. The lighthearted structure effectively makes the murder less scary, but enables them from feeling any stronger feelings beyond what they feel about simple jokes and internet fads.
The partygoers participation in the Christmas Eve party atmosphere applies a transient quality to the governess’s story, thereby separating themselves from her experience. The Christmas Eve party that makes up the prologue instantly engages the reader. At once, the reader is bombarded with Late Victorians interacting with each other and the general merriment of the occasion. This party is so engaging, however, that the ghost stories take a second roll to enjoying the festivities. At the party, a ghost story has “the utmost price” (James 1) only if it adds to the general excitement of the story. When the governess’s ghost story cannot be told until later, it elicits a “unanimous groan” (James 1) because the partygoers have to wait to be entertained. It becomes clear the governess’s terror in the story is only important for what it adds to the party. The story jolts them out of their existences and adds a spark to the gathering that wouldn’t be there otherwise. Instead of actually looking into the terror of the story, they take a mediocre version of what she is experiencing to benefit their own lives. They think they are experiencing what the governess went through, but they are not coming close. It’s sad that once the governess’s tale fits into its place within their party, it is then socially acceptable. While the governess was experiencing these things, she was an outcast and alone. The party atmosphere adds a transient quality to the governess’s tale. Like watching a high-profile murder case in a crowded bar, the partygoers are more involved with their mutual fascination with the subject than what is actually happening to the subject. When the case is settled, the spectators can move on to something new, just as the partygoers will eventually move on to a new ghost story.
The same transient qualities the Christmas setting applies to the governess’s tale can be seen in the appropriation of ratchet culture. Ratchet, as defined by Seseli Bowen of feministing.com, is an “umbrella term for all things associated with the linguistic, stylistic, and cultural practices, witnessed or otherwise, of poor people; specifically poor people of color, and more specifically poor women of color.” Ratchet can include speaking in AAVE (African American Vernacular English), a linguistic dialect seen in lower class African American speaking patterns, or types of urban clothing. These are special parts of a culture that is as rich and fascinating as any other, but are appropriated to the level of a social fad. Fads take the seriousness out of the culture. Participants easily forget that Ratchet is only a result of the poverty in the lower class African American community. Appropriators ignore the problem while benefitting positively on the outcome of it. This can be seen in The Turn of the Screw. The partygoers benefit of the governess’s suffering while ignoring the roots of her problem. By turning Ratchet culture into fad, appropriators condemn it to be forgotten. The partygoers in Turn of the Screw do the same thing by making the ghost stories dependent on of Christmas Eve so that it will be forgotten Christmas Day.
The “shell” method seen in The Turn of the Screw is one of the key methods of disenfranchisement used today because it is so insidious. It allows happiness to cloak the underlying tones of injustice present in today’s society. Today, we need to look beyond the separation that this sheltering mechanism allows, and truly focus on the racial emotional separation problems this country faces. Sure it is hard to face suffering, and harder still to admit there is even a problem with race relations in America, but that is the only way they are ever going to be solved. Hopefully, the study of literature can be a good starting point.
Works Cited
Bowen, Seseli. "Let’s get ratchet! Check your privilege at the door." Let’s get ratchet! Check your privilege at the door. 28 Mar. 2013. Feministing.com. 02 May 2013 <http://feministing.com/2013/03/28/lets-get-ratchet-check-your-privilege-at-the-door/>.
James, Henry. The Turn of the Screw. New York: Heritage Press, 1949. Print.
