Origin Of Fetish In ‘The Conjuring Stories’
Fetish objects are often associated with sexual desire, gratification, worship, and sexual satisfaction. “Sexualization in the Media” describes how “fetishism” is culturally, psychologically, and socially constructed to make objects seem larger than they are. It makes them more attractive than life, animate, and sexually appealing. This is how modern consumer culture has been influenced. Pietz states that the problem idea of the “fetish” originated within and remains particular to a specific type of cross–cultural experience. He says this is why popular communication uses cultural associations to make associative connections between products, brands, organizations, and other people. Charles Chestutt uses the term “fetishization” in his book The Conjuring Stories. It also encompasses the larger cultural process of fetishizing objects using communicative technology. Chesnutt shows the steps involved in fetishizing and its effects on individuals in the short story Sis Becky Pickaninny.
Jane Bennett said that objects are passive, stable objects, while humans are active subjects. Vibrant Matter, Bennett’s work, aims to break down the binary between subject/object. Her work reveals how worms can act as ‘actants’. She shows how dead rats, worms and gunshot residue samples can all be such “actants”. This is similar to the effects that fetishized objects have on people. These objects are “alive” because they can make a difference in this world, have effects and shape the interrelationships. This is exactly the effect Julius “lucky bunny foot” has in his novel. Although Julius’ story was not directly related to the rabbit foot, he can affirm that the moral of the tale, that Sis Becky would have been able to use a rabbit’s feet to protect her from evil, is true. Bennett’s claim to power is illustrated in this prime example. It is assumed that humans have the ultimate power and that objects and other materials are simply transformed and moved by us. Bennett emphasizes our interconnectedness, interdependencies, and challenges the idea that humans are in control of the world. However, with Julius fetishing the rabbits feet the idea is shattered. Annie’s health improves that day and John discovers Uncle Julius’s rabbit foot in her possessions a few weeks later. Annie let an object make physical, psychological, and mental changes to her body. Annie now believes that objects can affect her health or good fortune. The first characteristic is “the recognition of the object as truth.” This refers to Julius’ statement that Sis Becky would not have had any problems if she had a rabbit foot. Annie cannot deny that this “evidence” is supported by the fact Julius has not had a bad experience while having a rabbit-foot. Annie also believes that Annie’s belief in the rabbits foot is truthful. Annie believes this because of the stories about rabbit feet giving off luck. Walter Benjamin’s “The Language of Things,” further clarifies this. In it, he states “It seems obvious at once…that the mental entity communicating itself in language does not exist as language itself, but something to be distinguished.” This view that the mental essence a thing is precisely its language-this hypothesis is the great abyss in which all linguistic theory could fall. Benjamin’s belief that the rabbit foot’s mental essence is one relating to luck, even though it can’t speak this language, makes Benjamin’s beliefs plausible. Annie and Julius have commutated the “itself” into a mental entity. This is why it can be lucky and help her fortune.
The second characteristic is “a fixed power that repeats an original event or order”. Annie’s quick health recovery is what causes this. Annie’s health has improved over her stay in Patesville. However, Annie is still unable to fetishize the rabbit foot. Annie believes that Julius’ foot was not harmful and Annie is getting the same treatment.
This is related to the third attribute, “the social worth of things”. Bill Ellis explains why a Lucky Rabbit’s Foot is lucky in “Why Is It Lucky?” The origin of the rabbit’s foot and its superstitions are body parts and fetishes. This belief was once considered to be a Southern superstition. It is primarily of African-American origin. Other features may also hint at a distant connection with Voodooism. It is believed that this cult was indigenous to tropical America. The luck was activated by the bearer rubbing the rabbit’s left hindfoot. Additionally, the belief that the rabbit’s hind foot could be used to attract good fortune ..”. was also supported. This means the rabbit foot’s superstition has been around for hundreds and thousands of years. Since then, its social importance has increased. In addition, Annie might have been aware of the benefits of rabbit foot before Julius introduced it. Although this is not mentioned in the story. Julius may have introduced the item to Annie, but she might not have succumbed to its fetishism.
This is the connection to the final characteristic. John discovers the rabbit’s foot in Annie things two weeks later. This shows that Annie has been with the rabbits and kept them close to her for many days. Annie is doing the exact same thing as Julius, keeping his foot close to him. Bennett states that even though the simplest or least complex body or bit can indeed convey a vital impetus or conatus or clinamen, an actor never acts alone. The collaboration, cooperation and interactivity of many bodies, forces, is what makes an agency or efficacious. This means that both humans and nonhuman elements have the ability to affect all of the processes. This could be a new phone, clothing or belief system, dance, as well as Annie keeping a dead rabbit’s foot in her possessions.
One could argue that Annie or Julius are not fetishizing the rabbit’s foot but that they like the idea or connection it can bring. Julius might have interpreted Bennett’s rabbits foot this way. Bennett’s theory suggests that people need to reconsider objects as (lively or tangible) “things.” This is contrary to Annie and Julius. They see it more as an appendage, an object of energy, magic, and expected prosperity than as an object. Flore Chervaillier discusses the fetish in his work “Reading Pierre Bourdieu following William Pietza”. It is usually worn on a person’s body and used to bring about tangible results, such as healing. The fetish acts upon the body and has a phenomenological relationship with its wearer. Annie might feel disgust and empathy if the rabbit foot were a real thing. Bennett proposes that she makes humans as well as objects nearly equal. Annie and Julius would therefore view the rabbits foot like a lucky charm. This would cause problems in fetishization, as Annie and Julius would no longer be able create a “personal contact with the item so that personhood becomes inseparable with the objects,” thus discrediting Pietz’s last characteristic. Annie and Julius would see the rabbits’ emotions as theirs, making them disenchantingly fetishize the “thing” or appendage. It could also make it harder to believe the rabbit’s foot can bring good luck or magic. The rabbit foot, or “thing” it’s called, is a severed leg. One could speculate that a human foot would bring luck or good fortune. Annie and Julius rather see the rabbit’s feet as powerful objects. They can feel a connection to it and are able to connect with it. They can use it to bring luck or to improve their lives.
This shows Annie, Julius and their obsession with the fetishization means they don’t know how they affect it or what they are doing. Bennett said that nothing is independent and that every action is a trans-action. Annie was unaware of their contribution to the fetishization of the rabbits’ foot and its “lucky power”. They also don’t realize how they are contributing to the fetishization of the rabbit’s foot, allowing it influence their lives and that of others. Pietz says that fetishizing things has a social value, and Annie and Julius are both guilty of this, not to mention Chesnutt who shares his story to others.
John, however doesn’t feed into the bunny foots fetish. But, the reader can see through John’s narration the formation of the power fetish. It is hard to discern whether Julius’ apparent delight is based on John’s stereotypical expectations or if Julius is simply trying to exploit John’s expectations. The reader can still see Bennett’s argument through John’s calculated worldview. John sees all things as both opportunities and items. John is human-centered and cannot see Annie or Julius’s fetish to the rabbitfoot. Bennett would call items “things”, but he considers them tools and material that can be used for his personal growth. John and Annie are just one example. Annie was required to travel with John for his business reasons. Annie, despite being a human, is still seen as an object that John can use to improve his life or to increase his power and business. Bennett’s theory helps the reader to understand why Bennett considers everything an object and a thing. John’s character reveals the illegitimate control John has over himself. Bennett claims that it is the same power we have over humans. This reveals John’s obsession with power. He displays it over Annie and Julius, as well as any other means he has to increase his success.
Chesnutt’s characters, whether they are power fetishs or object fetishs, distinctly reflect how humans around objects function. Annie immediately fetishes the rabbit’s foot because it is believed to bring her luck and health. John was focused on his business and how to inflict power over his family, no matter what Julius attempts. This shows that a fetish can change the way a person thinks and acts. Charles Chesnutt illustrated this in many stories, especially Sis Becky’s Pickaninn.
Work Cite
Bill Ellis published a book in 2002. What makes a Lucky Rabbit’s Feet Lucky? The Body and the Fetishes. Indiana : Indiana University Press.
Flore Chevaillier (2015) Reading Pierre Bourdieu After William Pietz: Central State University
Morgan, Florence A. H. “Novel notes: ‘The conjure woman’.” Twentieth-Century Literary Criticism. Gale. The Literature Resource Center provides a comprehensive source of information about authors and their works.
Bennett, Jane, 1957-. Vibrant Matter: A Political Ecology Of Things. Durham, NC was the publishing location of Duke University Press in 2010.
William Pietz, “The Problem of the Fetish,” Res: Anthropology & Aesthetics 9, no. (Spring 1985): 5-17.
Benjamin, Walter. The Language of Things, Cambridge (Massachusetts), England: The Belknap Press of Harvard University Press.
