By Robert L. Ivie, Oscar Giner
Meticulously researched, documented, and argued, Hunt the Devil opens with modern pictures of the US’s international struggle on terror within the aftermath of 9-11. In 5 chapters dedicated to the demonization of evildoers, witches, Indians, dictators, and Reds by means of American writers, in presidential rhetoric, and in pop culture, Ivie and Giner express how using demonization within the struggle on terror is barely the latest manifestation of a method that has recurred all through American history.
In a 6th bankruptcy, the authors introduce the archetype of the Trickster. although no longer against the satan in keeping with se, the Trickster’s democratic impulses have frequently supplied a corrective antidote to the corrosive and distorting results of demonization. Invoking the framework of Carl Jung’s shadow element, Hunt the Devil deals the Trickster as a determine who can holiday the cycle of demonization and war.
The function of the mythic satan within the American psyche has profound implications, not only for American international relations and using American palms on the planet, yet for the potential of family peace inside of an more and more different society. Hunt the Devil offers a lot of curiosity to readers and students within the fields of battle, rhetorical reviews, American reviews, US political tradition, Jungian psychology, and mythography.
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Additional resources for Hunt the Devil : A Demonology of US War Culture
Black Witch of Salem Tituba was a woman, a slave, an immigrant, and a foreigner to Puritan society—a perfect symbol of Otherness for seventeenth-century Massachusetts and for our own time. Had she not been sold by Barbados merchants to Samuel Parris (parish minister of Salem Village in 1692) in the West Indies, she also would have been considered illegal. The legality of her status was sanctioned by her servitude as a slave. ” The Other, once defined, becomes a receptacle for fresh projections of Otherness.
An unacknowledged Orwellian state was necessary to protect democracy from its enemies. ”81 The diabolical incantations of presidential war rhetoric functioned overall as an inducement to evacuate the political content of democracy, leaving a largely empty signifier in its place. Although officially promoted, a narrowly circumscribed, truncated, and distorted simulacrum of democracy suspended ad infinitum was the diminished extent of its symbolic import. Shriveled, shrunken, and emptied of meaning, democracy was relegated to the degraded role of a political cipher—a ready and reliable but badly disfigured vehicle for sublimating a heavy burden of anxious self-loathing and transferring that unwanted load to an external object of terror.
Had she not been sold by Barbados merchants to Samuel Parris (parish minister of Salem Village in 1692) in the West Indies, she also would have been considered illegal. The legality of her status was sanctioned by her servitude as a slave. ” The Other, once defined, becomes a receptacle for fresh projections of Otherness. In time, Tituba’s features have been colored by our own projections. ” In The Cru cible, Miller describes her as a “Negro slave,” and so she was portrayed in Nicholas Hytner’s 1996 film of the play.