Veil of Fear: Convent tales

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Oct 202011
 

Schultz, Nancy Lusignan (ed.) Veil of Fear: Nineteenth-century convent tales NotaBell Books, Purdue University Press, 1999 Amazon

While Rebecca Read’s earlier Six Months in a Convent (1835) was a relatively sober and realistic work, Maria Monk’s Awful Disclosures (1836) heads straight into paranoid xenophobic “virtue in distress”. This is what happens if young women heed the siren song of Catholicism, and it was popular enough to sell 300,000 copies by 1860. The fears of a young republic with large, unassimilated immigrant populations that were often Catholic, and an economy shifting to industrialization with consequent shifts in gender roles, found expression in anti-Catholicism. “In times of rapid social change, such as that experienced in antebellum America, intolerance and demonization of marginal groups find fertile soil.” (pg. viii) One of the anti-Catholic agitators, incidentally, was minister Lyman Beecher, father of Harriet Beecher Stowe, author of Uncle Tom’s Cabin.

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Jul 142011
 

Cover of 'Awful Disclosures of Maria Monk', showing nude woman praying and monk about to beat her with whip

Anti-Catholicism has always been the pornography of the Puritan. Whereas the anti-Masons had envisaged drinking bouts and had entertained themselves with sado-masochistic fantasies about the actual enforcement of grisly Masonic oaths,* the anti-Catholics invented an immense lore about libertine priests, the confessional as an opportunity for seduction, licentious convents and monasteries. Probably the most widely read contemporary book in the United States before Uncle Tom’s Cabin was a work supposedly written by one Maria Monk, entitled Awful Disclosures, which appeared in 1836. The author, who purported to have escaped from the Hotel Dieu nunnery in Montreal after five years there as novice and nun, reported her convent life in elaborate and circumstantial detail. She reported having been told by the Mother Superior that she must “obey the priests in all things”; to her “utter astonishment and horror,” she soon found what the nature of such obedience was. Infants born of convent liaisons were baptized and then killed, she said, so that they might ascend at once to heaven. Her book, hotly attacked and defended , continued to be read and believed even after her mother gave testimony that Maria had been somewhat addled ever since childhood after she had rammed a pencil into her head. Maria died in prison in 1849, after having been arrested in a brothel as a pickpocket.

Richard Hofstadter, The Paranoid Style in American Politics

Brian Busby also has some posts on Maria Monk, alleged author of the anti-Catholic classic Awful Disclosures of Maria Monk, calling it “the best-selling work of fiction ever set in Montreal”. More likely it was written by American anti-Catholics who knew how to appeal to a nation steeped in Gothic/sentimental literature.

This book used common Gothic tropes: virtue in distress, murdered children, imprisonment, underground passages and chambers, arbitrary authority, cruelty and claustrophobia. It didn’t stint on describing and depicting the abuse of the nuns:

Most 19th century editions feature the same 38 engravings, all depicting characters and scenes in the book. There is, for example, the ‘inhuman priest’ Bonin in action pose. According to the book, it is he who, with an undisclosed number of nuns, trampled Sister St. Frances to death. Many of the images feature tormented nuns, women who have endured rape and torture, such as the ‘melancholy’ Sister St. Martin and ‘Mad Jane Ray’. In the illustration below we see Maria herself, recovering from ‘the cap’, an instrument of punishment described as ‘small, made of a reddish looking leather, fitted closely to the head, and fastened under the chin with a kind of buckle.’ The reader is told that it was ‘common practice to tie the nun’s hands behind, and gag her before the cap was put on, to prevent noise and resistance.’

Bondage, flogging, branding… it’s no wonder that the ‘awful disclosures’ found readers amongst those attracted to the works of Sacher-Masoch, Sade and Mirbeau. Indeed, the book has at times been packaged to attract just such an audience.

The book had a long life, with many legitimate and pirated editions. More than a century later, Monk’s book was still being used, turning up in leaflets opposing John F. Kennedy’s US presidential campaign. It still turns up cited on anti-Catholic kook websites.

Has this particularly anti-Catholic brand of pornography been rendered obsolete as fantasy material by the assimilation of Catholics in North American society, the diminishing power of the Catholic church and the general secularization of society? A cursory search of Imagefap revealed a fair number of “nun” galleries, and searching for “nun” on Literotica produced one page of stories, so perhaps this particular kink still has some life in it.

Uncle Tom’s Cabin and Awful Disclosures bear a lot of similarities: highly political works which used the language of Gothic sentiment to make their point and involved audiences who might not have been involved in other discourses. One was progressive and humanitarian, the other was xenophobic and bigoted. One was inspired by truth, the other by paranoid fantasy. It indicates just how powerful a discourse this is.

Oct 202010
 

The latest Overthinking It podcast (start at the 30 minutes mark) tangentially ties into the history of BDSM when they discuss the Jackass 3D movie and its relationship to the tradition of mortification of the flesh, which also mentions the Mondo sub-genre of exploitation film and the idea that what we see in the Jackass franchise is really only a pale, watered down of what you can see in the real modern primitive/body modification/shock carnival culture.

This struck me as a parallel to the idea that you can see lots of BDSM/fetish influences in fashion, music videos and so forth, but it’s still toned down and made acceptable to the mainstream. It means there’s still such a thing as alternative culture. (I was made aware of this when I was told that, during my former tenure as communications coordinator for a local BDSM organization, I chose poster designs that were too edgy for our avowed purpose of outreach to new people.)

Jun 132010
 

Inspired by Lady Gaga’s video for “Alejandro” (more on that later), Slate provides a run-down of nunsploitation books and films.

It includes a link to a Hermenaut article, “Convent Erotica“, that goes deeper into the nunsploitation genre, including its similarities to the “women in prison” genre.

The nun movie is the mirror of another disreputable genre, the women-in-prison movie. Both deal with women’s bodies in confined spaces, with innocence abused, with microsocieties, with the forms and channels of power. The women’s prison and the convent are sexual laboratories, the prisoners/nuns experimental subjects. Thus the emphasis on surveillance. If two people are having sex in one of these movies, chances are a third character is there to watch. Concealment and revelation, crucial issues in all pornography, take on special importance in nun movies because the convent, or more precisely the cloister, is designated as a space of invisibility. But it’s really the other way around: It’s this designation that makes the cloister so apt a set for eroticism. Just as it’s because the nun is supposed to deny her body and become invisible that she compels attention on the screen.

I wonder if nuns have fallen out of favor as fetish objects in the past few decades, as society becomes increasingly secular, and few women choose to renounce the world or are forced into convents.

I think the “torture porn” genre has stepped in to fill the gap of nunsploitation and women-in-prison films. This genre has a similarly ambivalent attitude towards women, unsteadily moving back and forth between victim, heroine and villain. There are similar elements of confinement, voyeurism, exploitation and the sense that this nastiness is happening in a hidden part of our own society.

From an interview with Thomas Fahy, editor of the essay collection The Philosophy of Horror:

I think we’ve been talking about torture in this culture a great deal recently and these films raise a very clear question: Is it ever permissible to torture someone? It’s a hell of a lot different thinking about that when you’re watching somebody torture somebody, in all of its ugliness, on-screen than when you’re watching the nightly news.

What I find interesting about them is that they’re not films about mutilating and torturing women — in the “Last House on the Left” remake, one of the torturers actually is a woman. And “Hostel” was raising a lot of really provocative questions. The protagonist who is able to escape the torture facility — in which rich people pay to torture European backpackers — had a different price charged for people from different countries and the most expensive people to torture are Americans. That speaks to anxieties that we have as a country.

However, with only a slight “shift in optic”, these stories are the basis for BDSM fantasies.

Jan 272010
 

A new book, Why a Saint? by Monsignor Slawomir Oder, alleges that Pope John Paul II practiced self-flagellation.

… even when he was not ill [with cancer and Parkinson’s disease], he inflicted pain on himself, known in Christianity as mortification, so as to feel closer to God.

“In Krakow as in the Vatican, Karol Wojtyla flagellated himself,” Oder writes in the book, citing testimony from people in the late pope’s close entourage while he was bishop in his native Poland and after he was elected pope in 1978.

“In his closet, among his vestments, there was hung on a clothes hanger a particular kind of belt for pants, which he used as a whip,” Oder writes.

When he was bishop in Poland, he often slept on the bare floor so he could practice self-denial and asceticism, Oder writes.

According to Slate’s Explainer column:

The Catholic Church does not officially sanction self-flagellation. But some Popes have spoken favorably of it, and passages of the New Testament have been interpreted as approving of the practice. “[S]hall not we be moved by God’s grace to impose on ourselves some voluntary sufferings and deprivations?” wrote Pope John XXIII in a 1962 encyclical. Some of the earliest references to mortification, as the practice is sometimes called, are in the letters of the apostle Paul, who wrote in the book of Romans, “If ye live after the flesh, ye shall die; but if ye live through the Spirit to mortify the deeds of the body, ye shall live.” And in Colossians, he wrote: “Put to death, therefore, whatever belongs to your earthly nature.” Devout Catholics have practiced mild self-flagellation for centuries, often with a simple belt but sometimes using the cattailed whip known as a “discipline.” Some still do. But the practice has become rare since the Vatican II reforms in the 1960s, and it’s rarely discussed in public.

Feb 102009
 

O’Malley, Patrick R. Catholicism, Sexual Deviance, and Victorian Gothic Culture Cambridge University Press, 2006 Link

He had a special passion, also, for ecclesiastical vestments, as indeed he had for everything connected with the service of the Church. In the long cedar chests that lined the west gallery of his house, he had stored away many rare and beautiful specimens of what is really the raiment of the Bride of Christ, who must wear purple and jewels and fine linen that she may hide the pallid macerated body that is worn by the suffering that she seeks for and wounded by self-inflicted pain.

Oscar Wilde, The Picture of Dorian Gray

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Jan 092009
 

From Slate: Self-flagellation is a major part of the Muslim holiday, the Day of Ashura.

A subset of male Shiites injure themselves on Ashura to represent their grief over the martyrdom of Hussein, grandson of the prophet, at the hands of the Ummayad army in 680. These people engage in violent rituals such as pounding their chests with their fists, lacerating their scalps with a knife or machete, or self-flagellation with a zanjeer—five blades connected to a wooden handle by steel chain. But none of these forms of expression is sanctioned by mainstream religious authorities; most prominent Shiite clerics object to all forms of self-mutilation, since it has no basis in early religious history and appears barbaric to outsiders.

The parallels between self-inflicted ordeals in Islam and in Christianity are striking, as the practice persists in spite of what leaders say and the lack of any scriptural support. Prominent Muslim clerics have issues fatwas condemning the practices, that they reflect badly on the faith and harm the body.

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