Abstract
No notion mirrors with such symbolic intensity the dialectic between insiders and outsiders as kinship, whether this dialectic be expressed through social or semiotic codes. Indeed, the very notion of kinship presupposes the idea of acceptance and of exclusion from a group; marriage being the ultimate and most genuine proof or test of acceptance within a given group. The fact that the rhetoric of kinship can be so easily extended and used in the sphere of religious or national identity concretely illustrates its efficacy as a metaphor. However, the national imagery only replicates a simple fiction at a larger scale: that of belonging to a group. Moreover, as Marc Shell points out, the assumption that a kinship bond exists is the conditio sine qua non to granting the “other” the status of “human being.”1 Acceptance and tolerance are important motifs, when not substantial elements of the plot in texts about the family. Indeed, whether real or spiritual, the family is the smallest unit where the test of acceptance can be performed. In other words, it is the answer to the first question of “can the character belong to a particular group?” The hectic drama of so many novels, when the matter concerns the identity of the hero, distinctly emphasizes the importance of the symbolism of belonging.
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Notes
Marc Shell, Children of the Earth. Literature, Politics and Nationhood (Oxford: Oxford University Press, 1993), chapter I. See also
Shell’s The End of Kinship. “Measure for Measure” and the Ideal of Universal Siblinghood (Stanford, CA: Stanford University Press, 1988), and my chapter 6.
Elinor Barker, “Changing Patterns of Mobility,” in Readings on the Family and Society, ed. William Goode (Englewoods Cliffs, NJ: Prentice Hall, 1964), p. 65.
George Eliot, Daniel Deronda (New York: Clarendon Press, 1980). The revelation of Daniel’s origin allows for his portrayal as a sort of symbolic prince; his lineage, although shaky on the social level, makes him acceptable on the symbolic level.
Marcel Proust, A la Recherche du Temps perdu (Paris: Galllimard, Bibliothèque de la Pléiade, 1988), III, 68, [English edition: vol. 2, pp. 51–2].
Marquis de Charnacé, Te Baron Vampire (Paris: E. Dentu, 1885), p. 134.
The translation is mine. “Que vont-ils faire là? S’agenouiller devant le Veau d’or,” Edouard Drumont, Essai d’histoire contemporaine (Paris: Ernest Flammarion, 1885), vol. I, p. 4.
“Doppelflöten, Hörner, Geigen Spielen auf zum Götzenreigen, Und es tanzen Jakobs Töchter… Hochgeschürzt bis zu den Lenden Und sich fassend an den Händen, Jungfraun edelster Geschlechter Kreisen wie ein Wirbelwind Um das Rind—” Heinrich Heine, “Das goldene Kalb,” Heines Werke (Berlin und Weimar: Aufbau Verlag, 1986), vol. I, p. 229. “Fiddle, flute and horn uniting. To the idol-dance inviting-Round the golden calf with springing All of Jacob’s daughters come—… Girding up their tunics lightly, Clasping hands together tightly, Noble maidens, off rings bringing, Twist like whirlwinds at the least, Round the beast—” The Poems of Heine Complete, trans. Edgar Alfred Bowring, C. B. (London: G. Bell, 1908), p. 405.
Ludwig Börne, “Der Roman,” Sämtliche Schriften (Düsseldorf: Joseph Melzer Verlag, 1964), I, pp. 696–707. Michael Beer, Der Paria. Sämmtliche Werke (Leipzig: Brockhaus, 1835). On Der Paria see also chapters 2 and 5. Translations of this text are my own.
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© 2012 Sarah Juliette Sasson
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Sasson, S.J. (2012). The Fiction of Accomplishment. In: Longing to Belong. Nineteenth-Century Major Lives and Letters. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137330819_5
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DOI: https://doi.org/10.1057/9781137330819_5
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