Origin of Fetish in 'The Conjuring Stories'

A fetish object possesses a distinct, almost superstitious power, often linked to sexual gratification, desire, and even worship. As noted in the article “Sexualization in the Media,” fetishization is a cultural, psychological, and social technique that magnifies certain items, rendering them larger than life, animate, or sexually desirable. This phenomenon has notably shaped contemporary consumer culture. Pietz argues that the concept of the fetish emerged from specific cross-cultural experiences, particularly those that engaged European consciousness along the West African coast after the fifteenth century. In this context, fetishization within popular media leverages these cultural associations to forge connections between products, brands, and organizations. In Charles Chesnutt’s collection, The Conjuring Stories, fetishization encompasses these ideas while also reflecting a broader cultural process of attributing significance to objects through communicative technologies. The short story Sis Becky Pickaninny particularly illustrates the stages of fetishization and its impact on individuals.

The Dichotomy of Subject and Object

Jane Bennett challenges the conventional dichotomy that positions objects as passive and humans as active agents in her work, Vibrant Matter. She argues for a dissolution of this binary, highlighting how entities like worms, a dead rat, or even gunshot residue can function as 'actants' with the capacity to "animate, to act, to produce effects dramatic and subtle." This perspective mirrors the influence a fetishized object can have on a person. For instance, in Chesnutt’s narrative, Julius's “lucky rabbit's foot” serves as a prime example of how an object can be imbued with life-like qualities through belief. Julius asserts that if Sis Becky had possessed such a foot to ward off evil, she would not have suffered the loss of her husband and child. This assertion exemplifies Bennett’s claim, as it underscores the power that Julius attributes to an inanimate object. While it is commonly presumed that humans exert control over objects, Bennett's argument complicates this notion, suggesting that our interconnections with objects can influence our perceptions and actions.

Julius's rabbit's foot also serves as a catalyst for Annie’s psychological, mental, and physical transformation. By the story’s conclusion, Annie's health begins to improve coincidentally with the discovery of the rabbit's foot among her belongings, showcasing how she comes to believe in the object’s capacity to influence her well-being. This belief signifies her fetishization of the rabbit's foot, recognizing it as a source of good luck.

Characteristics of Fetishization

William Pietz, in his essay “The Problem of the Fetish, I,” delineates the characteristics of fetishism, echoing Bennett's assertion regarding the connections formed with objects. One notable characteristic is the recognition that the object embodies truth. Julius contends that Sis Becky’s misfortunes could have been avoided had she possessed a rabbit's foot, presenting evidence that Annie cannot refute. This belief underscores Annie’s trust in the rabbit's foot as a vessel of luck. Walter Benjamin, in “The Language of Things,” articulates that the mental essence of an object, such as the rabbit's foot, communicates through language, distinguishing it from mere physicality. Thus, the rabbit's foot is imbued with a mental essence of luck, despite its inability to communicate this directly.

Another characteristic of fetishism is the object’s fixed power to replicate an original event. Annie’s health recovery can be attributed to her newfound belief in the rabbit's foot. Although she has been improving, her fetishization of the foot leads her to credit her recovery to the object. She connects her healing to the belief that, like Julius, nothing detrimental has happened to her since acquiring the foot.

The social value of objects is another characteristic of fetishism. Bill Ellis, in “Why Is a Lucky Rabbit’s Foot Lucky? Body Parts and Fetishes,” notes that the superstition surrounding the rabbit's foot is deeply rooted in history, with African-American origins and connections to Voodooism. The left hind foot of a rabbit was deemed lucky, with the belief that it required rubbing to activate its luck. This historical context amplifies the social significance of the rabbit's foot, which may have been familiar to Annie even before Julius introduced it to her. However, it is through Julius’s narrative that she succumbs to the fetishization of the item.

Lastly, a personal connection with the object solidifies the inseparability of personhood and the fetish. When John discovers the rabbit's foot among Annie's belongings, it illustrates her attachment to the object following its introduction. Julius and Annie’s shared experience of keeping the foot underscores its significance in their lives. Bennett posits that all entities, human and nonhuman, can influence the processes they are part of, further emphasizing the interconnectedness of relationships, whether they involve new technology, clothing, or, in Annie's case, a dead rabbit's foot.

Counterarguments and Perspectives

One might argue that Annie and Julius are not genuinely fetishizing the rabbit's foot but rather appreciate the luck it symbolizes. If viewed through Bennett’s lens, they might regard the foot as a mere object devoid of intrinsic power. Flore Chevaillier notes that fetishes are typically worn and utilized to achieve tangible effects, suggesting a phenomenological relationship between the user and the object. If Annie were to internalize the rabbit's foot as a mere appendage, feelings of empathy and disgust could surface, complicating her fetishization. Bennett's theory challenges the perception of humans as dominant over objects, advocating for a more equitable view that recognizes the agency of all entities.

Ultimately, Annie and Julius’s deep engagement with the rabbit's foot leads them to overlook the extent to which they are influenced by it. As Bennett states, “Any action is always a trans-action,” indicating that both characters inadvertently contribute to the fetishization of the rabbit's foot. They are enmeshed in a web of cultural beliefs that elevate the object’s status, thus enhancing its power.

John, however, remains detached from the rabbit's foot fetish. As the narrator, he embodies a human-centered perspective, viewing objects merely as means to achieve his goals. His treatment of Annie as an object to further his business ambitions exemplifies his power fetish. Bennett’s theory elucidates the authority John exerts over those around him, including Julius and Annie, reinforcing the notion that fetishization operates on multiple levels.

Conclusion

Chesnutt's characters in The Conjuring Stories exemplify how humans navigate their relationships with objects. Annie's swift embrace of the rabbit's foot as a source of health and fortune illustrates the ease with which individuals can fetishize objects. Meanwhile, John's fixation on power underscores a different form of fetishism, one that prioritizes human agency over the perceived significance of objects. Through these narratives, Chesnutt reveals the complex dynamics of fetishization, demonstrating its capacity to shape thoughts, actions, and relationships in profound ways.

Works Cited

Ellis, Bill. "Why Is a Lucky Rabbit’s Foot Lucky? Body Parts and Fetishes." Indiana University Press, 2002.

Chevaillier, Flore. "Reading Pierre Bourdieu after William Pietz." Central State University, 2015.

Morgan, Florence A. H. "Novel Notes: 'The Conjure Woman'." Twentieth-Century Literary Criticism, Gale. Literature Resource Center.

Bennett, Jane. Vibrant Matter: A Political Ecology of Things. Duke University Press, 2010.

Pietz, William. "The Problem of the Fetish, I." Res: Anthropology and Aesthetics, no. 9, Spring 1985, pp. 5-17.

Benjamin, Walter. The Language of Things. The Belknap Press of Harvard University Press.