The Catholic other in Horace Walpole and Charles Maturin
In this contrast between a pleasurably scandalized English
reader, and a degenerate Catholic Continent, sunk back in priest-ridden
Medievalism, we appear to have the makings of modern English Europhobia.
As a fantasy genre, Gothic surely has something to tell us about the
current horrid imaginings of British Eurosceptics, with their feverish
denunciations of foreign plots hatched by the
The essays in this book demonstrate the importance of translation and European writing in the development of the Gothic novel. Cross-cultural exchanges occurred with the translation of novels by English writers into French. The book first situates works by British writers and American writers within a European context and legacy. Next, it offers readings of less-known works by Gothic authors. The book introduces the reader to a range of neglected, albeit influential, European Gothic texts which originated in Russian, Spanish, French and German. It argues that the level of ideological manipulation, which occurred as texts were translated, mistranslated, appropriated, misappropriated, altered and adapted from one language to another, was so considerable and so systematic that generic mutations were occasioned. The book suggests that Matthew Lewis's The Monk offers a few models of femininity, all deriving from and intended to disrupt, previous literary representations. It focuses on the automatic and the systematic in Charles Maturin's work in relation to Denis Diderot's contemporary philosophical conceptualizations of consciousness and identity. Gothic treacheries are dealt with through Samuel Coleridge's analysis of misappropriation of Friedrich Schiller's Die Rauber. The book also discusses the representations of ritual violence, as sanctioned by the Catholic Church, in English and Spanish pictorial and literary texts between 1796 and 1834. It talks about the Arabesque narrative technique of embedding tales within tales to create a maze in which even the storyteller becomes lost, reflecting the Eastern notion that the created is more important than the creator.
Relations between Europe and its Muslim minorities constitute an extensive focus for discussion both within and beyond the Continent. This book reports on the years mainly between 2005 and 2015 and focuses on the exploitation of recent European history when describing relations and the prospects for the nominally 'Christian' majority and Muslim minority. The discourse often references the Jews of Europe as a guiding precedent. The manifold references to the annals of the Jews during the 1930s, the Second World War and the Holocaust, used by both the Muslim minorities and the European 'white' (sic) majority presents an astonishing and instructive perspective. When researching Europe and its Muslim minorities, one is astonished by the alleged discrimination that the topic produces, in particular the expressions embodied in Islamophobia, Europhobia and anti-Semitism. The book focuses on the exemplary European realities surrounding the 'triangular' interactions and relations between the Europeans, Muslims and Jews. Pork soup, also known as 'identity soup', has been used as a protest in France and Belgium against multicultural life in Europe and against the Muslim migrants who allegedly enjoyed government benefits. If the majority on all sides of the triangle were to unite and marginalize the extreme points of the triangle, not by force but by goodwill, reason and patience, then in time the triangle would slowly but surely resolve itself into a circle. The Jews, Christians, Muslims and non-believers of Europe have before them a challenge.
reference point in Robert
Miles’s essay ‘Euro-phobia: the Catholic other in Horace
Walpole and Charles Maturin’. Miles here argues that the
projection of certain characteristics upon the Catholic
‘other’ in early Gothic fiction had as much to do with the
‘proto-nationalism’ of the eighteenth century as it had to
do with a post-Reformation Europhobia. Using Kristeva’s notion of
Robert Miles, ‘Europhobia: The Catholic
Other in Horace Walpole and Charles Maturin’, in Avril Horner
(ed.), European Gothic: A Spirited Exchange 1760–1960
(Manchester: Manchester University Press, 2002 ), p. 93.
Miles, ‘Europhobia’, p. 93
legitimate the rights claims of prisoners, rather than calling upon traditional rights
arguments to counter the prevailing politics of insecurity? Why is it that rights don’t
constitute politically animating claims in and of themselves? The answer lies in
the politics, or even culture, of rights scepticism in this country. Rights-sceptical
politics in the United Kingdom is a curious mixture of a misplaced Europhobia,13
left wing and communitarian antipathy to the egotistic individualism of rights talk
and the elitism of the judges who decide on rights, conservative
than local regions and
their development, which is the focus here.
4 Five of the fourteen OECD and five of the sevennteen PURE studies were of regions
outside Europe. See also Duke 2011, 2012a) for discussion of lifelong learning, engagement and the large regions in a global framework.
5 See for example John Curtice’s ‘Devolution’s slippery slope’ – ‘Most Scots and Welsh
still oppose a full breakaway but the appetite for extra powers looks unsatiated’, and
David Marquand’s ‘England’s visceral Europhobia may break up the UK’ which
concludes with the ‘possible
Parkin, Alan Moore , p. 108.
Robert Miles, ‘Europhobia: The
Catholic Other in Horace Walpole and Charles Maturin’, in
European Gothic: A Spirited Exchange 1760–1960 ,
ed. Avril Horner (Manchester: Manchester University Press, 2002 ), pp. 84– 103 (p. 93
approach towards EU integration as the coalescing
of Europhobia and Europhilia. Some scholars would argue that acquisition
of membership automatically entails an eventual acquisition of a European
identity. Perhaps this is so, but does it mean as an auxiliary or entirely
altered identity? The Serbian scholar, Slobodan Antonic accurately sums up
this reluctance to undergo EU-isation: ‘as much as it seems improbable,
there is life beyond the EU. And as much as it seems improbable, such life
may not be that bad’ (Subotic 2011: 322). This of course remains to be
with Scott in particular, but more generally with the popular taste for
Gothic romance, and the way in which its progeny tended to reinforce
Europhobia among its English readers. Jane Austen’s experience of
reading Radcliffe had, of course, left her with quite the opposite
anxiety as to the effects of Gothic, and in Northanger Abbey
(published 1818) she managed to encapsulate the