By Karen J. Renner
Focusing on narratives with supernatural parts, Karen J. Renner argues that the hot proliferation of reports approximately evil young ones demonstrates no longer a declining religion within the innocence of early life yet a wish to guard its purity. From novels to song video clips, images to games, the evil baby haunts various texts and springs in a number of varieties, together with changelings, ferals, and substantial newborns. during this e-book, Renner illustrates how every one subtype deals a distinct reason for the matter of the “evil” baby and adapts to altering ancient situations and ideologies.
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Extra info for Evil Children in the Popular Imagination
In the final scene of the film, in fact, Damien is holding the hand of the president, who was Robert’s college roommate. Not only does The Omen affirm the supreme power of Satanic DNA, but all major decisions regarding the child’s outcome are made by men. Katherine is never even made aware that the child she cares for is not her own and that her misgivings about him have grounding. Robert holds incredible amounts of power over the family, and Lennard suggests that the film delights in the scenario: “Traditional conceptualizations of paternity seek to override maternal closeness, interposing powerful counterimaginings that reinscribe men as the primary authors of their offspring” (2014, 97).
11. 12. 13. 14. 15. …I personally agree…that women’s liberation has been an antimotherhood movement” (81). Oliver quotes one author as writing, “The emotions of the mother are experienced directly by the fetus, and indirectly by the infant after it is born” (2012, 116). The 1975 film I Don’t Want to Be Born, also known as Sharon’s Child, depicts a murderous child, the product of a curse laid upon the mother by a dwarf with whom she worked while a stripper. The mother, played by a young Joan Collins, is punished for her sexuality: not only was she a stripper, but she had an illicit affair with her manager, who might even be the child’s father since she slept with him the night before her wedding.
J. 14 On the other hand, the creation of institutions like the Repository for Germinal Choice, also known as the Nobel Prize sperm bank, in 1980 suggested that even the most absent of fathers had a determining influence over their offspring. Antichrist narratives do something very similar. In these stories, Satanic DNA trumps all other factors, including the genetic contributions of the mother or the influence of a loving family who has at their disposal all the advantages wealth can provide. In Rosemary’s Baby, for example, the demonic child is half Rosemary’s, but whatever DNA she bequeaths seems to be of little import.
Evil Children in the Popular Imagination by Karen J. Renner