Thinking Activity: A Cultural Studies Approach to Mary Shelley’s Frankenstein

Thinking Activity: A Cultural Studies Approach to Mary Shelley’s Frankenstein

This blog is assigned by Dr. Dilip Sir Barad. It talks about Mary Shelley’s Frankenstein by using a Cultural Studies point of view. The blog explains that Frankenstein is not just a horror story but also a story about society, politics, and human behavior. It shows how the novel connects with ideas like class difference, injustice, and the misuse of science. The blog also discusses how Frankenstein is still important today because it appears in movies, media, and debates about technology and power. In simple words, this blog helps us understand how Frankenstein teaches lessons about responsibility, equality, and the effects of human ambition.for further information Click here.

         Mary Shelley’s Frankenstein; or, The Modern Prometheus (1818) is one of the most powerful and symbolic novels in English literature. It is much more than a story about a scientist who creates a monster  it is a reflection on society, politics, science, and humanity itself.

          A Cultural Studies approach helps us understand Frankenstein as a text that connects with different historical, social, and ideological contexts. It shows how the novel mirrors the revolutionary ideas of its time and how it continues to influence modern life, technology, and media.

This discussion has two parts:

1. Revolutionary Births — exploring Frankenstein in its original political and philosophical background.

2. The Frankenpheme in Popular Cultur— studying how Frankenstein became a cultural symbol that still influences films, media, and modern debates.

 Part 1: Revolutionary Births

Overview :

       When Frankenstein was published in 1818, Europe was recovering from the French Revolution (1789) and living through the Industrial Revolution. The world was changing politically, socially, and scientifically.

        Mary Shelley was deeply influenced by the revolutionary and radical ideas of her parents:

      William Godwin, a political philosopher who believed in social equality.

      Mary Wollstonecraft, an early feminist who argued for women’s rights.

      Shelley’s novel reflects these revolutionary and questioning ideas. It criticizes blind ambition, questions social injustice, and examines human responsibility in an age of discovery.

The novel also has a dual identity:

      It’s revolutionary, challenging authority and injustice.

      Yet, in today’s consumer culture, it has become a brand  used in cartoons, advertisements, and Halloween costumes.

This raises a key question:

     Has Frankenstein lost its revolutionary spirit due to commercialization, or does its adaptability prove that it still challenges society in new ways?

 1. The Creature as Proletarian (Working-Class Symbol) :

    Mary Shelley’s Creature can be seen as a representation of the working class or the oppressed people.

     During Shelley’s lifetime, industrialization was rapidly growing. Factories were replacing human labor, and poor workers were exploited while the wealthy gained more power.

     Victor Frankenstein, the scientist, symbolizes the powerful elite or ruling class, who uses knowledge for personal glory without thinking of its moral consequences.

The Creature, created and abandoned, represents the working class or the oppressed, who suffer due to the arrogance of those in power.

       When the Creature says, “I am malicious because I am miserable,” it reflects the pain of all oppressed people who are made cruel by society’s rejection.

 Reflection:

       The Creature’s double nature  both innocent and violent  shows how revolutions often arise from deep suffering. Shelley sympathizes with the poor and oppressed but also warns that neglect and injustice create anger and destruction.

     This idea connects Frankenstein to Karl Marx’s later theory of class struggle  though Marx wrote years later, the novel already contains similar revolutionary energy.

 2. A Race of Devils – Race, Otherness, and Empire

     The Creature is constantly called a “wretch,” “devil,” or “monster.” His outer appearance makes society fear and reject him.

       This connects to the concept of “Otherness”  a key idea in cultural and postcolonial studies.

     In the 19th century, Europe was expanding its empires into Asia, Africa, and the Americas. Colonizers viewed non-European people as “different,” “uncivilized,” or “less human.”

     Shelley’s portrayal of the Creature reflects this fear of the “Other.”

        Victor Frankenstein can also be read as a colonial figure, trying to control nature, create life, and rule over creation — much like how imperial powers tried to dominate the world. But, just as the colonies eventually resisted control, Victor’s creation rebels against him.

Reflection:

Shelley’s narrative questions the arrogance of colonial power and racial superiority.

The Creature’s rejection by society mirrors the experience of people who are excluded because of race, skin color, or cultural background.

Even today, Frankenstein helps us discuss issues like racism, discrimination, and privilege.

 3. From Natural Philosophy to Cyborg – Science, Technology, and Ethics

      In Shelley’s time, “Natural Philosophy” (early science) was discovering the powers of electricity and biology. Scientists like Luigi Galvani experimented with using electricity to make dead tissue move — inspiring Victor Frankenstein’s experiment.

      Shelley’s novel raised questions about scientific ethics and human responsibility.

   Victor’s desire to “play God” leads to suffering and destruction.

      Today, in the age of Artificial Intelligence, genetic engineering, cloning, and biotechnology, these themes are more relevant than ever.

     Scientists now have the power to create or modify life — through cloning, test-tube babies, and AI.

    Technology can help humanity, but it can also lead to moral and social dangers if misused.

 Reflection:

      Modern scientific progress mirrors Victor’s ambition. Shelley’s warning is clear:

    Knowledge without responsibility can destroy both the creator and the creation.

      The novel reminds us to use science for the good of humanity, not for selfish pride or greed.

 Part 2: The Frankenpheme in Popular Culture

Overview :

    The term “Frankenpheme”, coined by literary theorist Timothy Morton, refers to the way Frankenstein has become part of modern culture and language.

     The novel’s images, ideas, and characters appear everywhere from movies to memes, from food to politics.

For example:

     The term “Frankenfood” describes genetically modified food.

    Politicians use phrases like “Frankenstein’s monster” to describe uncontrollable creations.

       This shows how Frankenstein has become more than a story  it’s a cultural symbol used to talk about human fears about technology, identity, and power.

1. First Film Adaptation and Popular Retellings :-

      The first film version of Frankenstein was made in 1910 by Thomas Edison’s studio.

    Later, the 1931 film by James Whale, starring Boris Karloff, made the image of the green, square-headed monster world-famous.

After that, the story was adapted in many forms —

• The Bride of Frankenstein (1935) explored the idea of companionship and loneliness.
• Young Frankenstein (1974) turned it into comedy, showing its flexibility.
• Blade Runner (1982) reimagined it in a futuristic world, where artificial humans question their creators.

         Even Indian cinema and literature have drawn on Frankenstein-like themes in stories about science, identity, and ethics.

Reflection:

Each retelling shows how Frankenstein speaks to different generations.

Early films reflected fear of science and religion.

Modern versions focus on AI, technology, and corporate power.

This adaptability proves that Frankenstein remains a timeless metaphor for human ambition and responsibility.

2. Cultural and Historical Context in Adaptations :

Every adaptation reflects the values and fears of its time:

• 1930s films: fear of uncontrolled science.
• Cold War era: fear of nuclear power and human destruction.
• 21st century: fear of AI, cloning, and loss of humanity.

  Even humorous or parody versions, like Young Frankenstein, show how the story continues to evolve and reach new audiences.

  This is what makes Frankenstein one of the most enduring myths of modern culture.

conclusion :

       Through the lens of Cultural Studies, Mary Shelley’s Frankenstein can be seen as a reflection of the social, political, and scientific conditions of its time as well as a critique of power, inequality, and human ambition. The novel represents the struggles of the oppressed through the Creature, questions authority and class divisions, and exposes issues of race, otherness, and colonial control. It also raises ethical concerns about the use of science and technology, which remain relevant in today’s world of AI and genetic engineering. Moreover, its presence in modern media and culture shows how Frankenstein continues to adapt and comment on society’s fears and values. Thus, from a Cultural Studies perspective, Frankenstein is not just literature but a living cultural text that helps us understand changing human identities, power structures, and moral responsibilities.

Thank you for reading....