As my readers will no doubt be aware, most religious orders have a motto that encapsulates their particular charism. However, many of these are a bit tired and could use with some updating. Here are my proposals:
Benedictines: Prayer, Work, Monk-eying Around
Jesuits: Up to Something
Dominicans: Sed Contra
Franciscans: Need a Bath
Lazarists: Nolite Me Tangere o Pauperes
Carmelites: Better Than You
Oratorians: O Happy Flowers!
Trappists: Beer, Cheese, Keeping Death Daily Before One’s Eyes
I have just uploaded the third and final Chapter II of my short story, “The Baptism of the Archduke,” over at my Patreon. This rococo satire involves a formidable if exasperated Duchess and her plot to marry off one of her daughters at the occasion of a family baptism – in spite of some very strange obstacles.
Patron Saints of the blog can read all three parts of this humorous story. You, too, can become a Patron Saint today by pledging $10 a month, which will grant you exclusive creative content not available on my blog. Please consider joining today!
I have just uploaded Chapter II of my short story, “The Baptism of the Archduke,” over at my Patreon. This rococo satire involves a determined Duchess and her plot to marry off one of her daughters at the occasion of a family baptism – in spite of some very unusual obstacles. The third and final chapter will be coming out in May for Patron Saints of the blog, who can already see the first two parts. You, too, can become a Patron Saint today by pledging $10 a month, which will grant you exclusive creative content not available on my blog. Please consider joining today!
When the definitive cultural history of our late capitalist political moment is written, much will be said about the seminal influence of Willy Wonka and the Chocolate Factory. This 1971 film, emerging in the context of the Nixon administration, the War in Vietnam, and an ongoing reassessment of America’s place in the social, political, and ecological world, is still as fresh and potent as the first day it opened in theaters. Taken collectively with its originating text by Roald Dahl and subsequent re-make by Tim Burton, the Wonka Cycle constitutes one of the fundamental cinematic expressions of postmodern anxiety and self-reflexivity. Can it be any surprise that this complex contemporary fable has spawned a burgeoning field of scholarship?
While none of this will surprise Wonka specialists who seek out this volume, the lay reader may be surprised to know the extent to which Wonka as a text has risen to its prominent status in such a short time. For the benefit of such a reader, I will provide a brief literature review of the field.
Wonka Studies was initiated in 1987 with the publication of Jonathan Mortman’s “Oompa-Loompas of the World Unite: A Marxist Reading of Willy Wonka and the Chocolate Factory” (Forth 03, Fall 1987). Much has transpired since Mortman’s widely-acclaimed essay; the field has since evolved into an important sub-discipline of cultural and critical studies. The convening of the first Conference for Wonka Studies at Blippensbild College in 1992 disseminated various advances in Wonka scholarship made in the wake of Mortman’s intervention. Yet it was not until the following year that we start to see the first Wonka Studies seminars open on a test-case basis in various major research universities.
Scholars are divided as to the true political position of the Wonka Cycle. Heidi Zolker and Brian Stafford-Jones famously argued in their 1994 missive, “Oompa-Loompa Rights are Human Rights” (Force 17, Spring 1994) that the musical sequences of the film contain a carnivalesque critique of capitalist labor relations. This view would have become the established orthodoxy had not Leopold Öngg published his magisterial “Of Wonka and Wankers: The Golden Ticket as Phallocentric Signifier of Biopower” (Oberflächlichenstudien 03, Summer 1996). Drawing upon the insights of Foucault and Derrida, Öngg argued that the incentive-structure inscribed into the plot of Willy Wonka took an inherently apologetic stance towards the forces of patriarchal capital. Without denying the subversive elements identified by Zolker and Stafford-Jones, Öngg suggested that the anti-capitalist performances were akin to the economic logic of early National Socialism. “Wonka is a Strasserite. Behind and, indeed, beneath the Chocolate Factory, lurks the gas chamber,” wrote Öngg in a memorable and much-quoted phrase.
This central question – whether Wonka is a communist or a fascist – occupied much of the debate throughout the nineties. The important interventions by Julia Linley (Forts 16, Summer 1997), Oswald Glover (Forks 28, Fall 1998) and Eric Breedlove (Folks 30, Winter 1999) all respond to this controversy in some way.
Yet starting in 2002 with the rediscovery of early middle French theory, Wonka scholars began to move away into more reflexive and less strictly partisan approaches to the material. At the same time, more attention was given to the gender and class dynamics outside the Factory itself. Ernest Grenouille’s “We Are All Grandpa Joe” (Färt48, Spring 2003) was an important model of this “Humanizing” Turn. The wider socio-political, cultural, and economic troubles of the new millennium also found their place in the new scholarship. The significant upshoot of articles about Slugworth in the wake of the 2008 financial crisis (Karawasi 2009; Davison 2009; LeBocq 2010) are just one example among many.
Recent work has been equally attuned to our political moment. That much was clear to all the attendees and presenters at the 27th Annual Conference for Wonka Studies, which convened at South Mercury University and Ladies’ Seminary from 6-9 February, 2019. The essays included in this collection form the core of a radically self-conscious response to our era. For instance, Hilda Davis-Davies argues in her powerful intervention, “The Queering of Violet Beauregard,” that that character undergoes what is actually a transfiguration into a radically non-heteronormative and (more importantly?) non-speciesist physicality. Violet Beauregard thus becomes a model of praxis, and not without a certain jouissance. Jean-Claude LaMerde brings a psychoanalytic lens to the famous Augustus Gloop scene in his “Gloop/Narcissus: A Neo-Lacanian Reading.” LaMerde dares to ask, “Is the chocolate river in fact an objet a?” Fistula Pepper responds to the broader need to make Wonka Studies more interdisciplinary with her Film studies essay, “From Wonka to Cremaster: Interrogations of Late Capitalism in Cyclic Film.” Her comparison of these two masterpieces opens new cultural insights.
Yet all of the twenty-one essays published here break new ground. The future of Wonka Studies as a discipline is bright as a Golden Ticket.
Vincent Hingendingus, State University of Marshwater
Table of Contents
I. There is Nothing Outside the Factory: Derrida’s Of Grammatology and the Factory as Spatial Arbiter of Semantic Meaning in Willy Wonka and the Chocolate Factory
II. “I’ve Got Another Puzzle for You” : Strategies of Negotiated Subalternity and the Representation of the Racial Other in Willy Wonka and the Chocolate Factory
III. Does Charlie Bucket Punch Down?
IV. “I Want It Now!” : Veruca Salt as Model of Radical Feminist Praxis
V. “If You Are Wise You’ll Listen to Me” : Critical Re/Readings of Spivak’s “Can the Subaltern Speak?” in Willy Wonka and the Chocolate Factory
VI. The Chocolatier’s Two Bodies
VII. To Win is to Suffer: The Final Confrontation in Willy Wonka and the Chocolate Factory as Turnerian Rite of Passage
The Rev. Dr. Aldo von Krefeld-Lipniz
VIII. The Queering of Violet Beauregard
IX. Gloop/Narcissus: A Neo-Lacanian Reading
X. “Is the Hurricane A-Blowing?”: The Willy Wonka Boat Ride as Bourgeois Representation of 1960’s Radicalism
XI. Eco-Geographies of Consumption in Willy Wonka and the Chocolate Factory
XII. “Pure Imagination” and the Impure Imaginary of Late Capitalism
XIII. A Thousand Candied Plateaus: Latent Rhizomatic Constructions of Subjectivity in the Wonka Cycle
XIV. Post-Oedipal Constructions of Parenthood in Willy Wonka and the Chocolate Factory
XV. “The Candy Man Can” : Gender and Linguistic Power in Willy Wonka and the Chocolate Factory
XVI. The Factory as Simulacrum: Landscape, Consumption, and Constellations of Subjectivity in Willy Wonka and the Chocolate Factory
XVII. Wonkavision and the Ship of Theseus
Angus Leroy Huntingdon III
XVIII. From Wonka to Cremaster: Interrogations of Late Capitalism in Cyclic Film
XIX. Spectacles of Sweetness: Touring the Chocolate Factory with Guy Debord
XX. A Journal of Courage: A History of Wonkastudien
Let it never be said that His Holiness does not contain multitudes. Consider the following:
“It is not healthy to love silence while fleeing interaction with others, to want peace and quiet while avoiding activity, to seek prayer while disdaining service.” – Pope Francis, Gaudete et Exultate 26
Pope Francis, 3rd of September 2018: “With people who don’t have good will, who seek only scandal, who want only division, who seek only destruction — including within the family: silence, prayer.”
(C.C. Pecknold and I seem to have noticed the same point independently. Great minds and all that)
Spring is here, and the Pre-Raphaelites are going to tell you how to celebrate.
If you’re not just lying about languidly in a meadow, you’re not really doing it right, are you?
It is also acceptable to lie there with an audience, preferably one enjoying a lovely picnic. And everyone must be the same gender and should, if at all possible, be dressed in very uncomfortable clothing.
After you have wallowed in the flowers, be sure to pick some and stare vacantly into the middle distance.
And of course, you should be arrayed in an artfully disheveled white dress. To get that shabby chic look, you know?
How you dishevel it is up to you.
Never let a gust of wind pass without posing.
When it comes to flower-staffs, the bigger, the better.
Only travel with an entourage of little people, so as better to accent your royal mien and bearing.
Choir boys will also do.
Spring is a lovely time for a refreshing dip.
You know you’re having a good Spring day when, so enraptured by the little blossoms you’re holding, you don’t even notice your long green scarf blowing away.
If you happen to find half-naked classical youths asleep in a garden, surrounded by putti and doves, and stuck in an extraordinarily improbable pose, don’t worry. This is normal in Spring.
Likewise, wild nuns emerge from hibernation and range freely again in the Spring.
While it’s important to enjoy the season, it’s even more important not to get too caught up in it. This time of the year is when people are most at risk of being sealed into trees by nymphs.
But surely the best thing about Spring is that it’s no longer Winter!
Cardinal Ko-Ko As some day it may happen that a victim must be found,
I’ve got a little list—I’ve got a little list
Of ecclesial offenders who might well be underground,
And who never would be missed—who never would be missed!
There’s the pestilential journalists who write for NCR,
and all the ultramontanists who think the Pope’s a Czar—
All clergy who wear ugly stoles and vestments as they pray—
And philistines who think that lace is just a little fey—
Theologians from the Argentine who study how to kiss.
They’d none of ’em be missed—they’d none of ’em be missed!
He’s got ’em on the list—he’s got ’em on the list;
And they’ll none of ’em be missed—they’ll none of ’em be missed.
There’s the Jesuit on Twitter who does not believe in hell.
Since God he does resist—I’ve got him on my list!
Then there’s the German Cardinals who pray to Martin L.
They’re just “ecumenist”—they never would be missed!
Then the liberal who praises, with some social justice rage,
The “spiritual but not religious” tenor of the age;
And the parish secretary who makes fruitcake every year
For the congregation’s Christmas Party (and inspires fear);
And that odd phenomenon, theologians feminist—
I don’t think they’d be missed—I’m sure they’ll not be missed!
He’s got them on the list—he’s got them on the list;
And I don’t think they’ll be missed—I’m sure they’ll not be missed!
And those mouth-foaming maniacs who write LifeSite clickbait,
Would that they might desist—I’ve got them on the list!
The Neo-Caths at Crisis in a moral panic state.
And a Two-Tiered Thomist—you know he’s on the list!
Then the smug and smarmy statesman who still wears the scarlet hat
Who bows to tyrants’ wishes from a desk chair in the Vat—
And the bishops who decide they want obedience, not truth—
All baby boomers who attack the faithful of the youth—
And all the heretics who can be judged quite Modernist.
They’ll none of ’em be missed—they would none of ’em be missed!
You may put ’em on the list—you may put ’em on the list;
And they’ll none of ’em be missed—they’ll none of ’em be missed!
A Clerical Alphabet. Richard Newton, 18th Century. (Source)
A is for Accompaniment, the smoth’ring embrace,
B is for Bergoglio, all over the place.
C is for Clericalism’s dark ghost.
D is for Dubia, which really means “Boast.”
E is for Everyone – Come one, Come all!
F is for Fictions, like Sin and the Fall.
G, Gelateria, Italian Cafe.
H is for Heresy, a word not to say.
I is for Internet, where priests show they’re woke.
J is for Jesuit, and Jimmy, and Joke.
K is for Kulturkampf (it’s now all the rage),
L is for Listening to the Spirit of the Age.
M is for Marty, our Lutheran Muse,
N is for Notes that divert and confuse.
O is Obloquy for the littlest waste.
P is for PrayTell, bastion of taste.
Q is for Questioning dogmas all day.
R is for Rigid, the Pharisee’s Way.
S is for Sarah, old Ratzinger’s mime.
T for Trastevere’s napkins sublime.
U is for Undead, like Cardinal Burke.
V is Vocations to Social Justice Work.
W for Words like “Pelagian Coprophile.”
X is for Knights of Malta Exile.
Y is for Youth, who crush all of our hope.
Z is for Zwingli, who should have been Pope.
And eating watermelons, and throwing cakes to swans, and delightedly casting books into the fire…all courtesy of 19th century anticlerical academic painters!
See this Cardinal?
He’s not worried about the Church.
Look at him.
Look at his cat.
Look at the PRECIOUS LITTLE BOW on his cat.
(His cat, incidentally, is named Dom Paphnutius).
Just look at that watermelon.
He’s not worried about whether or not the Barque of Peter can handle a dangerous destabilization of the sacrament of marriage through the undermining of Canon Law in various quasi-magisterial documents and interviews.
His only worry is whether or not he can handle the PRECIOUSNESS of his cat’s little bow.
These two fine gentlemen are out for a stroll.
There seem to be sweets involved.
The Cardinal is very cross, perhaps because said sweets have attracted a flock of unwanted water birds. Or because the liturgy wars have been needlessly reignited by Rome itself and liberal bishops’ conferences are probably going to start forcing people to say “and also with you” and “one in being” in the English Novus Ordo.
I’m not really sure why. Probably the first reason.
Anyway, he should have expected it. Water birds are notorious for their sweet teeth.
Give ’em a few bonbons and they’ll love you forever.
Though tbh I’d be more angry at the other guy for not telling me where he got that fabulous scrolly-hat.
(Note: 19th century priests were very fashion-forward.)
Speaking of which, this Cardinal is too busy tearing up the runway to care about who’s tearing up the Reform of the Reform.
Apparently this is “Champagne Toast,” which I guess is one of those new brunch fads like Avocado Toast.
Thanks for killing EVERYTHING, Millenials.
Oh yeah I’m just enjoying ‘A Quiet Smoke.’ Haha.
Nope, I’m not thinking about Amoris Laetitia footnotes 329 and 351 at all.
Just enjoying my Cuban here.
Sure is nice.
Also, don’t ever talk to me or my son again.
What’s that? Oh, this old thing? Lemme see…why, it’s a relic! A piece of the Holy Napkin of the Trastevere!
So then I says to him, I says, why don’t we elect an Argentinian?
Mmmmmmyessss of course I could tell you about the Synod mmmmmbut I wouldn’t know anything mmmmmmmmmmmbout that….
This Cardinal is deeply disturbed that his new parrot’s first word is “Accompaniment.”
Ah Lafontaine, so glad you could come here have some Dom Perignon for your loyal service
Uh sir I’m just here to tell you that the revolutionaries have subordinated the spiritual to the temporal authorit— Haha Lafontaine, always one with the jokes But sir the Reds are comin— JUST TAKE THE DAMN CHAMPAGNE
His Eminence is thinking up clever new ways to show #mercy and to #meetpeoplewheretheyare and to #judgenot and to #accompany the #youth who are #unemployed in the #interiorforum and to stay #relevant while #BeingChurch, all without ever using the word “sin.”
Here I am.
Just sittin’ here.
With some milk.
Overcomin’ gluttony like a BOSS.
screams internally forever
The Cardinal stared with horror…
Before he saw the bird, he was sure that the vase had been pushed by that mysterious, frightful ghost once spoken of in legend…
The dark creature that was said to stalk the halls of the Vatican even today…
The Spirit of the Council.
Well, Pancrazio, just look at the time.
Half past four.
Funny…they told us they’d sing a new Church into being hours ago.
What a shame.
These gentlemen are enjoying a roundup of the day’s tweets from spiffy, popular Jesuits.
‘Catholicity, Antiquity, and consent of the Fathers, is the proper evidence of the fidelity or Apostolicity of a professed Tradition’ J.H. Newman, Lectures on the Prophetical Office of the Church, 1837, p. 51