{"title":"Durkheim meets Cthulhu: the impure sacred in H. P. Lovecraft","authors":"J. Guy","doi":"10.1080/14797585.2020.1835443","DOIUrl":null,"url":null,"abstract":"ABSTRACT American writer Howard Phillips Lovecraft (1890–1937) is in vogue more than ever before. His creation – the Cthulhu mythos – is widely referenced across popular culture today. We can rightly speak of this as Lovecraft-mania, which is all the more unexpected considering Lovecraft’s personal details: he never achieved job stability in his life, let alone fame, while he was convinced that humanity had no value when seen in relation with the whole universe. This article examines what lies at the source of Lovecraft-mania as cultural phenomenon. By relying on Durkheim’s theory of religion, the article underlines the elements in Lovecraft’s writings marking a distinction between profane and sacred – not the pure sacred in this case, but the impure (transgressive) sacred. Through his stories, Lovecraft transports his readers from a profane time-space to a sacred time-space. It is this experience of transcendence that accounts for the pleasure (as effervescence) one finds in reading Lovecraft. Following this logic, we can add that the famous monsters imagined by Lovecraft – Cthulhu, Yog-Sothoth, Azathoth and Nyarlathotep to name a few – do not stand as symbols of Lovecraft’s own racism, but as celebrated religious totems in a Durkheimian sense.","PeriodicalId":44587,"journal":{"name":"Journal for Cultural Research","volume":"24 1","pages":"286 - 300"},"PeriodicalIF":1.5000,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/14797585.2020.1835443","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal for Cultural Research","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/14797585.2020.1835443","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q1","JCRName":"CULTURAL STUDIES","Score":null,"Total":0}
引用次数: 1
Abstract
ABSTRACT American writer Howard Phillips Lovecraft (1890–1937) is in vogue more than ever before. His creation – the Cthulhu mythos – is widely referenced across popular culture today. We can rightly speak of this as Lovecraft-mania, which is all the more unexpected considering Lovecraft’s personal details: he never achieved job stability in his life, let alone fame, while he was convinced that humanity had no value when seen in relation with the whole universe. This article examines what lies at the source of Lovecraft-mania as cultural phenomenon. By relying on Durkheim’s theory of religion, the article underlines the elements in Lovecraft’s writings marking a distinction between profane and sacred – not the pure sacred in this case, but the impure (transgressive) sacred. Through his stories, Lovecraft transports his readers from a profane time-space to a sacred time-space. It is this experience of transcendence that accounts for the pleasure (as effervescence) one finds in reading Lovecraft. Following this logic, we can add that the famous monsters imagined by Lovecraft – Cthulhu, Yog-Sothoth, Azathoth and Nyarlathotep to name a few – do not stand as symbols of Lovecraft’s own racism, but as celebrated religious totems in a Durkheimian sense.
期刊介绍:
JouJournal for Cultural Research is an international journal, based in Lancaster University"s Institute for Cultural Research. It is interested in essays concerned with the conjuncture between culture and the many domains and practices in relation to which it is usually defined, including, for example, media, politics, technology, economics, society, art and the sacred. Culture is no longer, if it ever was, singular. It denotes a shifting multiplicity of signifying practices and value systems that provide a potentially infinite resource of academic critique, investigation and ethnographic or market research into cultural difference, cultural autonomy, cultural emancipation and the cultural aspects of power.