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When Sleeping Beauty Wakes: Spectacle and Romantic Fantasy In Twilight (2008)
by Athena Bellas

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In Twilight (2008), heroine Bella’s fantasy sequences repeatedly set out and revise the romance narrative of the ‘Sleeping Beauty’ fairy tale. In particular, these fantasy sequences revise the theme of spectacle in ways that challenge the conception of the feminine adolescent figure as romantic object, a passive spectacle to be scrutinized by a male gaze. Instead, vampire Edward is presented as Bella’s object of desire, and his image is spectacularized, associated with the visual excesses of pattern, lace, and sparkles. This perversion of gendered categories of the image and romance narrative allows for a new set of relations to emerge in which the girl is able to articulate and claim a desiring gaze. In revising this element of the traditional ‘Sleeping Beauty’ narrative, popularized by Charles Perrault (1697) and the Brothers Grimm (1857), Bella claims her fantasy romance scenarios as a rebellion, creating the potential to include other possible modes of ‘doing girlhood,’[1] including the capacity for authorship, protest, dissatisfaction, and the clear articulation of desire and a desiring gaze.

The ‘Sleeping Beauty’ tale is frequently understood by fairy tale scholars like Marcia K. Lieberman and Jack Zipes as a metaphor for the adolescent girl’s acculturation into feminine adulthood signalled by the happy ending resolution of heterosexual romance, marriage, and in some versions, motherhood. Stephanie Meyer’s Twilight novels, and the blockbuster films based on the novels, certainly follow this conservative heteronormative ‘Sleeping Beauty’ resolution. Teen protagonist Bella is ‘awakened’ by her Prince Charming, vampire Edward, they marry, have a baby, and go on to spend eternity together as a family. Like Sleeping Beauty, Bella’s rite-of-passage or ‘awakening’ works towards inducting her into the idealised feminine roles of wife and mother. Several scholars have written about this heteronormative narrative movement in Twilight as retrograde and conservative (Veldman-Genz; Platt; Seifert). However, this paper challenges the simplicity of this reading of Twilight. It deploys a feminist poststructuralist methodology in order to locate points of resistance and innovation in teen film, identifying the ways in which the terrain of girlhood can be expanded to incorporate new and previously unthought-of iterations of power and agency. Chris Weedon writes that the aim of feminist poststructuralism is to ‘understand existing power relations and to identify areas and strategies for change…to explain the working of power on behalf of specific interests and to analyse the opportunities for resistance to it’ (40). I deploy this methodology in the study of this teen screen revision of the fairy tale because it offers a dual optic through which firstly to interrogate and deconstruct the status quo gender relations embedded in and perpetuated by popularised and canonised versions of the fairy tale. Secondly, this optic then works to  highlight ruptures and iterations of girls’ resistance, rebellion, and agency in the film’s revision This is a significant theoretical move for both girlhood studies and teen film studies, for, as Alison Jones argues, this feminist poststructuralist methodology becomes ‘part of the process of enlarging the possible discourses on/for girls and thus the range of feminine subject positions available to them in practice. Or, put another way, we can contribute to increasing the number of ways girls can “be”’ (162). The purpose of this article, then, is to identify the ways in which these ruptures can surface on the teen screen, and how Twilight’s Bella resists the status quo and expands feminine adolescence into new territories through fantasy.

It is clear that many scholars have focused on Bella’s narrative journey post-awakening into feminine adulthood. But this teen screen ‘Sleeping Beauty’ text also includes a very significant labouring of this conservative resolution and Bella’s induction [End Page 2] into the strictures of womanhood. As Maria Leavenworth points out, ‘[t]he Twilight saga is not an extended series in the same sense [as a television serial], but it similarly resists closure, and specifically romantic closure, in the first three texts’ (original emphasis 78). In addition to the delay and resistance of closure inherent in the serial format of the text, Twilight’s ‘Sleeping Beauty’ scenes, which focus on Bella’s dreaming and fantasy images of a beautified Edward in particular, dramatically halt narrative development, becoming points of visual and temporal excess which trouble the linear logic of the narrative and the conservative work of closure. It is in this fantasy space that Twilight’s most subversive, rebellious, and resistant moments of ‘doing girlhood’ arise. These points of temporal and visual excess in Bella’s fantasy sequences rupture and reconfigure the gender relations embedded in the earlier ‘Sleeping Beauty’ text, and this rupture provides space for new positions for the girl heroine to adopt in the romance narrative.

The Twilight series certainly participates in postfeminist cultural ideals about femininity, particularly through the paradigm of ‘active hero/passive heroine’ (Taylor 34), a return to domesticity via the glorification of marriage and motherhood (Negra 47; Renold and Ringrose 329), and the obliteration of personal independence in favour of romantic connection (Gill 218; McRobbie 543). However, this paper shows that this postfeminist ideal of girlhood and feminine acculturation is also significantly challenged, interrupted, and even rejected at times during Bella’s ‘Sleeping Beauty’ fantasy and dream sequences. With a particular focus on the fantasy and dream sequences that especially proliferate throughout the film text Twilight, I argue that Bella productively disrupts the discourse of feminine beauty and desirability, which requires girls to silence their own desire whilst simultaneously presenting a desirable image for a heterosexual male gaze.[2] I therefore consider this unruly fantasy element of the romance, which challenges and ruptures discourses that seek to govern girlhood through sexist power structures, central to a feminist reading of the text.

Twilight’s unruly fantasy elements, which test these sexist structures and gendered boundaries, include an articulation of gender rebellion. Moments of gender rebellion are significant to note because they work ‘against emphasised femininity, a discourse that reinforces women’s subordination to men’ (Kelly et al. 22). These moments are, as Jessica Laureltree Willis points out, ones in which girls can ‘invent and invert notions of gender’ (101). Willis further writes that using ‘imagination as a resource’ is one way in which girls exercise agency because it is here that they can find ‘spaces for manoeuvring within cultural possibilities for re-conceptualising notions of gender’ (109). In the fantasy sequences presented from Bella’s point of view, Bella temporarily rejects a central stricture that seeks to define and delimit girlhood: the discourse that places the girl as object of heterosexual masculine desire. Bella’s rejection of this stricture defies the paradigm of feminine passivity and submission that pervades the Perrault and Grimm versions of the ‘Sleeping Beauty’ tale. These fantasy sequences not only significantly revise the gender dynamics of the fairy tale, but also provide an expansive imaginative space through which Bella explores new and potentially empowering ways of ‘doing girlhood’ and engaging with romance.

Elizabeth Cowie’s theorisation of fantasy is immensely useful for my reading of Twilight. In her psychoanalytic account of cinematic fantasy, Cowie argues that it ‘involves, is characterised by, not the achievement of desired objects, but the arranging of, a setting out of, desire; a veritable mise-en-scene of desire…The fantasy depends not on particular [End Page 3] objects, but on their setting out and the pleasure of fantasy lies in the setting out, not in the having of objects’ (159). She goes on to suggest that in such a setting out, the spectator is presented with ‘a varying of subject positions so that the subject takes up more than one position and thus is not fixed’ (160).[3] Fantasy may therefore provide a significant challenge and rupture to cultural discourses that seek to fix, stabilise, normalise, and restrict girlhood, as it is a practice of setting out and exploring multiple possibilities for being in the world. Furthermore, it provides a method for theorizing girls and girlhood (both for the girl in the film’s diegesis, and the ideal girl spectator that the text addresses) as active and in flux rather than as fixed and static categories. This variability of objects, positions, and ‘settings out’ provides an invitation to explore multiple, contradictory, and perhaps challenging new ways of doing girlhood. In Twilight, Bella designs fantasy sequences in which possible modes of femininity that fall outside of the definitional boundaries of ‘good’ girlhood can be engaged. This reconfigures gendered relations in fantasy, affording the heroine a position from which to articulate her desire and enact a desiring gaze. In this way, Bella’s fantasy sequences are a setting out, an invitation to spectatorial identification with a teen girl gaze and desire.

The exploration of ‘alternative universes’ in which the normative rules that seek to define and delimit girlhood according to the requirements of patriarchal culture can be broken is central to the genres of girls’ fantasy (Blackford 3). Bella’s alternative fantasy universe, which she constructs in the privacy of her own bedroom, includes the breaking of several normative rules that govern girlhood, replacing them with more agentic possibilities for girlhood. Instead of submitting to the notion that girls have little or no control over the processes of their rite of passage, Bella creates a fantasy space that she has authored and designed. This provides a significant opening for reconfiguring her experience of girlhood in order to include new and potentially empowering elements. Spectatorial engagement with this fantasy could therefore mean an engagement with these new articulations of girlhood, providing an opportunity to fantasise about doing girlhood differently. Indeed, Willis argues that media representations of ‘female agency…located within the imaginary realm’ can provide ‘alternate perspectives on gender and subjectivity’ and thus offer readers and spectators ‘spaces in which girls are not bound by the normative rules or roles of a society’ (106-7).

The potential for this space to act as an invitation to fantasy is important for theorising an active teen spectatorial position. In her work on soap opera spectatorship, Ien Ang writes that

‘the pleasure of fantasy lies in its offering the subject an opportunity to take up positions which she could not assume in real life: through fantasy she can move beyond the structural constraints of everyday life and explore other, more desirable situations, identities, lives. In this respect, it is unimportant whether these imaginary scenarios are “realistic” or not: the appeal of fantasy lies precisely in that it can create imagined worlds which can take us beyond what is possible in the “real” world’ (93).

She concludes that ‘[f]antasy and fiction, then, are safe spaces of excess in the interstices of ordered social life where one has to keep oneself strategically under control’ (95). Ang’s theorisation of spectatorial engagement with fantasy provides a way of reading Twilight’s [End Page 4] invitation to identification. Bella’s fantasy ‘Sleeping Beauty’ scenarios, which ‘move beyond the structural constraints’ that govern and keep girlhood ‘under control,’ provide an invitation to spectatorial engagement with an imaginary world in which those governing forces have been replaced with alternative, perhaps more desirable, positions and possibilities for feminine adolescence and for engaging in romance narratives.

The romance narrative of the ‘Sleeping Beauty’ fairy tale has been vigorously critiqued by feminist scholars, who point out the sexist dynamic of feminine adolescent passivity and masculine dominance that the tale represents and even promotes.[4] In its culturally pervasive Perrault and Grimm versions, the tale hinges on an encounter between feminine beauty and passivity which is represented as essential to being desirable, and an active, dominating male prince. This encounter places the unmoving and unconscious girl at the centre of a scene of spectacle, upholding sexist structures of the gendered image and gaze. Indeed, feminist scholars like Rowe, Lieberman, and Kolbenschlag have pointed out that this privileging of feminine glamour and passivity reflects the expectations and restrictions placed on girls and women in contemporary culture. This research revealed how the tale upholds the patriarchal script of feminine passivity and subservience to masculine authority, and furthermore, that the tale shrouds this disturbing script in the guise of romantic love between the prince and princess. Twilight both participates in and yet significantly challenges this tradition to create opportunities for subversive revisions of ‘Sleeping Beauty’s’ sexist gender dynamic.

Feminine passivity seems to be embedded in the rite of passage of the ‘Sleeping Beauty’ tradition. In the anonymous fourteenth century telling of the tale, the romance Perceforest and Giambattista Basile’s version of the tale, ‘Sun, Moon and Talia’ (1634), the prince rapes and impregnates the princess as she lies in her enchanted comatose state, inducting her (unwillingly) into the role of mother. While Perrault and the Grimms removed this extreme violation in their more culturally pervasive versions of the tale, the sexist paradigm of feminine passivity versus masculine dominance remains in the narrative of the helpless maiden and the brave, active prince. When the heroine awakes from her slumber and completes her rite-of-passage into womanhood, she is promptly installed in the roles of wife and mother. Lieberman writes that ‘since the heroines are chosen for their beauty…not for anything they do…they seem to exist passively until they are seen by the hero, or described to him. They wait, are chosen, and are rewarded’ with marriage (189). Lieberman elaborates that in this extreme passivity, the heroine has only her beauty to offer, which is most often represented in the tale as ‘a girl’s most valuable asset, perhaps her only valuable asset’ (188). In both the Perrault and Grimm versions, the authors  describe  the figure of Sleeping Beauty as pure spectacle. Perrault describes the scene of the prince’s discovery in terms that highlight and spectacularize passive feminine beauty: ‘he entered a chamber completely covered with gold and saw the most lovely sight he had ever looked upon – there on a bed with the curtains open on each side was a princess who seemed to be about fifteen or sixteen and whose radiant charms gave her an appearance that was luminous and supernatural’ (691). The scene is described in opulent extravagance, with the girl’s figure set in a room studded with gold, laying in a bed with the curtains suggestively thrown open. Fixed in her comatose state, the girl functions here as passive spectacle, ‘the most lovely sight,’ for the prince’s pleasure.

Feminist film and cultural criticism is similarly centrally concerned with the sexist dynamics that construct woman as passive spectacle for a determining male gaze, and the [End Page 5] ways in which they are played out and reproduced in the cinema (Mulvey). Sandra Lee Bartky elaborates that the scrutiny of the gaze functions as a disciplinary force which ensures that ‘[n]ormative femininity [comes] more and more to be centred on woman’s body…it’s presumed heterosexuality and its appearance’ (80). This gaze becomes so culturally pervasive that ‘the disciplinary power that inscribes femininity in the female body is everywhere and nowhere; the disciplinarian is everyone and yet no one in particular’ (74). Significantly, the girl is not only compelled to make herself available as spectacle for this gaze; she is also required to internalise it, resulting in self-surveillance and self-discipline practices that work to ensure the girl’s position as object (for example, in beauty product and diet discourses). This gaze therefore works as a profound disciplinary force, involved in the maintenance of gendered power relations in which girls and women not only present themselves as passive objects of the gaze, but also view and therefore define themselves through it.

Also central to this construction of girlhood as passivity is the lack of cultural acceptability around girls expressing their desires. Indeed, girlhood studies scholar Marnina Gonick writes that for a girl to be considered ‘good’ ‘usually means that a girl’s desire is left unspoken or spoken only in whispers,’ silencing ‘what has traditionally been socially and culturally forbidden to girls: anger, desire for power, and control over one’s life’ (64 -65). For Deborah Martin, this silencing of girls’ desire in cultural constructions of girlhood reflects ‘the requirements of patriarchal culture for the young girl to give up active and agentic desire and accept her status as object of desire’ (137). These are ‘highly restrictive and regulatory discourses’ that work to contain girlhood (Renold and Ringrose 314) and the possibilities of what it is acceptable to express from the subject position of teen girl. In the ‘Sleeping Beauty’ tale, it is both the spectacularization of the girl’s figure and her inability to direct the course of her own rite-of-passage that not only places her in the position of passive waiting, but also robs her of the opportunity to articulate her own desire.

Twilight provides a significant revision of the earlier text’s construction of feminine adolescent desire because it is central and authoritative, rather than marginalised and silenced. Bella reconceptualises both the elements of spectacle in her romance fantasy ‘Sleeping Beauty’ sequences in ways that are resistant to the literary fairy tale’s construction of girlhood-as-passivity. Bella’s fantasy designs of her ‘prince’ Edward’s image contain spectacular and pretty elements, challenging the tale’s gendered visual economy that privileges the prince’s controlling masculine gaze and the heroine’s passive glamour. This spectacularization of Edward reverses the gendered dynamics of the tale, placing him in the position of ‘Beauty.’ In this reversal, Bella is able to claim a measure of agency and active looking that the heroine of Perrault and the Grimm tales could not. Bella creates a fantasy space in which she can reject the normative construction of femininity that demands that girls present themselves as desirable objects for a determining masculine gaze. These points of excess in the construction of the representation of romance not only challenge the structures designed to keep the heroine in a passive position; they also work to create new meanings in the ‘Sleeping Beauty’ romance, and create new possibilities for representing girlhood in potentially empowering ways.

Cinematic spectacle and prettiness contain the disruptive potential of excess, and Bella’s spectacular and pretty fantasy images of Edward reconfigure the gendered politics of the image and the gaze. Interestingly, it is this spectacular aesthetic of the Twilight films [End Page 6] that some scholars have labelled as potentially harmful and seductive to a teen girl audience.[5] Natalie Wilson, for example, writes that Twilight acts as a powerful ‘drug’ for unsuspecting female fans, who become ‘prisoners to its allure’ (6). Only those who maintain the ‘critical distance’ of ‘mocking’ and ‘resisting’ the films’ spectacular romantic excesses (6-7) can succeed in refusing the harmful ‘seductive message’ of fulfilment through true love and romance with a Prince Charming that Twilight narrativises (8). Margaret Kramar similarly laments, ‘[u]nfortunately, modern teenagers…may not be able to extricate themselves from Bella’s mind-set or question her underlying assumptions analytically’ (26). I challenge this suspicion and derision of spectacle in Twilight, finding that spectacle is one of its most subversive and critical elements in its representation of contemporary romance and girlhood.

Wilson and Kramar’s assertion that a productive reading of the text only emerges in the cold, distant manner that opposes and scorns the image not only participates in a sexist aesthetic hierarchy of suspicion and degradation of feminine spectacle and prizing of masculine austerity and distance, but also misses the rich potential for the spectacular and pretty teen screen image to be politically potent and invested with details that significantly disrupt the conservative narrative flow. Such a reading is productive for a feminist perspective on the cinematic text, for, as Rosalind Galt writes, a consideration of the pretty considers ‘how the image is gendered formally and how thematic iterations of gender in film can be read not just against women’s historical conditions, but against the gendered aesthetics of cinema itself’ (255). Engaging spectacle and the pretty in a reading of Twilight reveals the way in which the excesses of these elements not only undermine the conservative ideology of the narrative flow, but also work to create a new set of gendered romantic relations through the image and the gaze. In this new set of relations, Bella claims authorial control over the spectacular design of her fantasy image of Edward, providing her with an opportunity to claim and sustain a desiring gaze.

Bella’s fantasy sequences, which revise the gendered dynamics of the Perrault and Grimm ‘Sleeping Beauty’ tales primarily occur in Bella’s bedroom. In these romantic fantasies, Bella is able to construct a bedroom culture that is enabling and productive. Anita Harris suggests that bedroom culture can function as a kind of ‘retreat,’ which can productively be read as ‘an active choice on the part of young women refusing to participate in particular constructions of girlhood’ (133). Harris elaborates, ‘the scrutiny of young women remains…and it is this scrutiny that forces them into private places to reflect and resist’ (133). The bedroom culture that Bella authors and designs in the fantasy realm is indeed a resistant space, where the construction of girlhood as desirability without desire is thoroughly undermined. It is in this enabling and productive bedroom culture that Bella situates and authors fantasy ‘Sleeping Beauty’ scenes. Instead of accepting her role as passive object for the scrutiny Harris describes, she chooses to design fantasy romance scenarios in which she can clearly articulate her desire and claim a desiring point of view.

Bella’s authorial control over the fantasy sequences is made clear in the beginning of one sequence in Twilight, which presents the scene on a black and white filmstrip that moves across the screen. The soundtrack is dominated by the clicking and whirring of the film running through a projection machine, further emphasising themes of production and projection. [End Page 7]

Black and white scene from Twilight that looks like an old-fashioned film strip with Edward lying on top of Bella on a bed with her face turned towards the viewer.

Figure 1 Bella’s ‘Sleeping Beauty’ fantasy is visualised on a black and white film reel, emphasising her role as ‘director’ and creator of the fantasy sequences

This establishes Bella’s ‘Sleeping Beauty’ fantasy – a romantic embrace between the reclining Bella and vampire Edward – as a kind of film within the film, a scene that she has constructed, written, directed, and projected. This scene unfolds according to Bella’s fantasy design, where she has carefully set out her longed-for objects within the mise-en-scene of her desire. This clearly establishes Bella’s authorial authority over the fantasy sequence. As the work of scholars like Gonick and Martin shows, ‘good’ girlhood is governed by an interdiction against girls expressing their own desire and claiming a desiring and authoritative point of view, in order for them to be securely placed in the role of object of desire and scrutiny. Bella’s fantasy sequences, however, create an alternative universe in which this construction of girlhood is thoroughly subverted. Bella authors scenarios and images of her own design, which not only subvert the scrutiny girls are placed under, but creates in its stead a clear position from which to enact a desiring gaze and to articulate her desire.

Twilight’s ‘Sleeping Beauty’ scenes, which focus on Bella’s dreaming and fantasy images of a beautified Edward, dramatically halt narrative development, becoming points of both visual and temporal excess that rupture the logic of the earlier fairy tale text. In the Perrault and Grimm versions of the tale, the heroine’s sleep represents her complete vulnerability and passivity to the prince’s advances, gaze, and, in Basile’s version, the horrific rape. In Twilight, Bella creatively pursues new ‘Sleeping Beauty’ fantasies that halt the narrative of feminine acculturation and instead insistently focus on her enjoyment of gazing at Edward, significantly reversing the gender dynamics of the earlier text. In these bedroom scenes, there is an intense focus on sleep and dreaming, and a heavy-handed deployment of filmic techniques like slow motion, ultra-slow dissolves, and slowly spiralling camera movements. At the beginning of one of these scenes, Edward and Bella move towards one another and kiss at a painstakingly slow place. This lingering on the [End Page 8] incremental, and almost barely perceptible movement stops the narrative in its tracks. The soundtrack punctuates this languor with the couple’s slow, rhythmic inhalations and exhalations. In the following sequence of the scene, there is a transition of shots between a medium and close-up shot of Edward and Bella asleep. The ultra-slow dissolve settles on the scene like a fine mist.

Transitional camera shot showing Edward and Bella asleep on a bed in a medium shot with a faint overlay of the upcoming close-up on them so that a larger faint image of Edward's face is also apparent.

Figure 2 The ultra-slow dissolve and spiralling camera movements work together with the mise-en-scene to create a doubly-decorative image

As this dissolve occurs, the transition between images creates a decorative image in which the figures are decorated with superimposed golden firefly fairy lights and the embellished floral design of Bella’s bedspread. The camera spirals in on the two figures very slowly as this gradual transition between shots occurs, creating a dreamy, hypnotic slowing down and reduction of time. A decorative image is created both by the mise-en-scene’s decorative elements as well as the elaborate editing techniques, suspending narrative and focusing attention on Bella’s fantasy moment of enjoying Edward. This scene of Bella and Edward sleeping is protracted through the use of the ultra-slow dissolve and the dreamy spiralling movement of the camera. As opposed to the determining forces of logic, linearity, and progress, delay provides indeterminate time. Bella’s purposeful slowing-down of time in her fantasy sequences refuses to accommodate the roles and responsibilities of impending womanhood. While the heroine of the Perrault and Grimm versions of ‘Sleeping Beauty’ is imprisoned and made vulnerable by her slumber, Bella’s fantasies of delay are ruled by her expressions of desire, her enjoyment of Edward – and the defiantly intense focus of her attention on these pleasures. This significantly contributes to Twilight’s revision of the passivity and helplessness embedded in the earlier versions of the ‘Sleeping Beauty’ tale. Bella actively constructs these points of temporal and visual excess through her fantasies, significantly interjecting a time that is not ruled by these processes and expectations. This use of slow-motion techniques therefore performs a critical function because it troubles the [End Page 9] seemingly ‘natural’ smooth development of the conservative narrative’s progress towards Bella’s feminine acculturation, and also suggests a desire to rupture this progress and thus an ambivalence and dissatisfaction towards the feminine rite of passage itself.

In these fantasy moments, Bella is temporarily relieved of this construction of time that works to contain and control the progression of girlhood into an idealised womanhood (Lesko; Walkerdine). Girlhood studies scholar Valerie Walkerdine elaborates the specificity of time for feminine adolescence. She writes that girlhood is represented as a period of ‘preparation for the prince’ in both fairy tales and girls’ literature (97). The point of resolution, the prince’s arrival, is ‘attractive precisely because it is the getting and keeping of the man which in a very basic and crucial way establishes that the girl is “good enough”…It is because getting a man is identified as a central resolution to problems of female desire that it acts so powerfully’ (99). This temporality constructs passive progress towards idealised feminine adulthood, which continues to be at least in part defined by romantic ideologies, heterosexual partnership, and motherhood. Interestingly, though the Twilight series’ narrative works towards this resolution that Walkerdine describes, its forestalling techniques consistently frustrate, refuse, and defy its fulfilment. Both the seriality of the Twilight texts and the deployment of filmic techniques such as slow motion and the slow dissolve in the fantasy sequences work to disrupt linearity, defer progress, and challenge narrative cohesion. Bella’s ‘Sleeping Beauty’ fantasy sequences not only challenge but also unravel these forces that seek to govern, define, and delimit ‘acceptable’ or ‘normal’ girlhood. The temporary unravelling of these borders allows the fantasy sequences to incorporate other, potentially disruptive iterations of girlhood.

The spectacular excess of Bella’s fabrication of Edward reconfigures the gendered norms of the gaze and desire. In her ‘Sleeping Beauty’ fantasy sequences, Bella is not coded as the ‘Beauty’: Edward, the glittering, perfectly groomed, alabaster-skinned eternal teenager is. In these scenes, and indeed throughout the film series, Edward’s figure is repeatedly associated with sparkles, lace, shimmering light, soft skin, and immaculately coiffed hair. In one ‘Sleeping Beauty’ fantasy scene in Twilight, Bella dreams that Edward is in her bedroom. Edward’s face is framed in extreme close-up. He is bathed in a golden, shimmering moonlight that shines in through the window. This moonlight shines through a lace curtain, which creates a dramatic dappled frill pattern of light and shade across Edward’s glowing skin. [End Page 10]

An extreme close-up showing part of Edward's forehead, his eyebrows, eyes, and nose with light reflecting off of them.

Figure 3 Edward’s figure is associated with the spectacular excess of moonlight, pattern and lace in Bella’s dream image

This fantasy moment associates Edward’s figure with these elements of visual and decorative spectacle. The supplemental nature of the decorative, its very gratuitousness, is troublesome, because it exceeds the requirements of the narrative and potentially disrupts its ideology.

These spectacular textural details disrupt the gendered politics that govern girlhood and the gaze. Laura Mulvey’s famous argument that the male figure onscreen cannot ‘bear the burden of objectification’ (13) is challenged in Twilight’s construction of Edward as an extravagantly shimmering spectacle. Spectacular cinematic images have political potential because they have the capacity, in their excess, to rub up against and potentially erode the conservative ideology that the narrative works to hold in place. Barbara Klinger’s work on Douglas Sirk’s melodramas argues that the deployment of an excessive or unreal mise-en-scene can work to ‘subvert the system [of representation] and its ideology from within’ (14). Jane Gaines, in her work on the textural excesses of costume in classical Hollywood cinema, similarly argues that these elements have the capacity to become a ‘dissonant detail’ (150) in the text that is resistant to, in excess of, and uncontained by the ‘conservative’ narrative flow. Kay Dickinson similarly writes that one cinematic component may ‘radically contradict’ another, and that such a contradiction of a conservative narrative or image may defy, challenge, and even overwhelm it (15). Dickinson sees this challenge at work in the text as potentially ‘not only an intrinsic property, but also…a political tool at work within both the object of analysis itself and its audience’s active perception’ (19). These moments of visual spectacle can therefore be seen as having political potency and potential as it not only challenges the normative ideology of the narrative, but also prompts a similarly unruly response from the spectator.

The spectacular aesthetic that Bella creates significantly challenges the immense scrutiny that girls and women are placed under – it enacts the ‘radical contradiction’ that [End Page 11] Dickinson argues for. This is significant because, as Susan Bordo argues, the ‘grip’ of controlling surveillance and scrutiny is one of contemporary culture’s ways of regulating, monitoring, and manipulating the female body ‘as an absolutely central strategy in the maintenance of power relations between the sexes’ (76-77). Currie et al. similarly show that a ‘dominant way to do girlhood’ is ‘the performance of…“emphasised femininity”: the practice of heterosexual femininity that is “oriented to accommodating the interests and desires of men” and thus to reconstituting women’s subordination’ (94). Bella’s fantasy sequences challenge the visual structures that hold this subordination in place by designing a visual economy in which she can evade this scrutiny and instead take up an active desiring position in the context of her self-authored romantic fantasies.

In these fantasy moments of visual spectacle, the conservative trajectory of the narrative is significantly halted in its tracks by the iridescent glittering excess of Edward’s beautiful image and Bella’s enjoyment of that image. The spectacle of Edward’s glittering, luminous skin challenges the gendered politics of the image and the gaze. The first time Edward reveals his sparkling skin, these gendered politics of image and gaze are revised, creating a significant invitation for the heroine to enact a desiring look. Edward and Bella are in the forest, and Edward stands in the sunlight, revealing that it is the reaction of light and vampire skin that creates this glittering effect. Edward unbuttons his coat and shirt as he stands in this spotlight of sunshine, and his face and torso light up with the lustrous shimmer of thousands of tiny diamonds. The scene then cuts to Bella’s face in close-up as she admires Edward’s pretty sparkling display.

A close-up shot of Bella's open-mouthed face against a blurred green background.

Figure 4 Bella’s desiring gaze at Edward as he reveals his luminous sparkling body to her

Bella exclaims ‘you’re beautiful!’ as the camera cuts to her point of view and slowly pans up his torso, lingering on this spectacle. [End Page 12]

Figure5, A close-up shot showing Edward's torso from his waist to just below his neck. His shirt and jacket are open and the light is reflecting off of his skin.

A close-up shot showing Edward's torso from above the waist to just above his mouth. His shirt and jacket are open and the light is reflecting off of his skin.

Figure 5 and 6 The camera, aligned with Bella’s desiring gaze, slowly pans up Edward’s sparkling body in a close-up shot

This visual display of the male figure’s prettiness for the heroine perverts the sexist structures of the gaze which fix the female figure in the role of passive spectacle and assert the control of the male figure. It is Edward’s figure that is aligned with spectacle and the over-the-top design of glamorous decoration, and it is Bella who actively enjoys this display – indeed, she calls him ‘beautiful’. Such a perversion of gendered categories carves out a space for a new set of relations to emerge through the image. [End Page 13]

In this way, Bella’s construction of Edward as romantic object and spectacle significantly troubles and reconfigures the gendered politics of the image and the gendered gaze. This provides a challenge to sexist structures of looking, and works to create an opening for a new set of relations in which the heroine’s authorial perspective and desiring look determine the mise-en-scene. This fantasy visualisation is discordant and disruptive. Gaines writes that such visual and aesthetic disruption can create an ‘opening for considering how the spectacular…makes imaginative appeals’ to the spectator and constructs an ‘invitation to…fantasy’ (142-143). These scenes provide an invitation to engage in a fantasy where such a spectacular reconfiguration of gendered dynamics of image and gaze is possible, and where a teen girl gaze can be held as a sustained spectatorial position. Therefore, Bella’s spectacular designs carve out a fantasy space in which spectatorial identification with a desiring teen girl gaze is possible. Such an engagement in fantasy creates an ‘imaginative appeal,’ as Gaines suggests, to consider girlhood in new ways, compelling the spectator to identify with Bella’s challenging and subversive ways of doing girlhood.

Bella is therefore afforded a space in which she can both protest against normative structures of girlhood and romance scripts, then creatively innovate new and potentially empowering positions, expanding the terrain of what is possible for girlhood to include. An examination of fantasy and spectacle is therefore immensely important to a productive feminist reading of the Twilight film texts, as it is here that the most subversive and challenging moments of ‘doing girlhood’ arise. Spectacle in fantasy therefore provides not only an opportunity for rebellion against sexist everyday strictures, but also holds immense creative potential for the valuable work of reconfiguring and reimagining gendered relations in romance. An examination of teen screen fantasy may provide a critical space for examining the scope of both rebellion and innovation in the representation of teen rites of passage.

While many scholarly explorations of the Twilight texts have thoroughly examined Bella’s postfeminist and so-called retrograde journey into adult femininity through marriage and motherhood, few have adequately considered the resistant and unruly fantasy elements in the texts that subvert this conservative closure. As Gottschall et al. note, particular popular images and the ways in which they are engaged with by girls can both ‘rupture and reiterate ways of doing girlhood’ (35) and in this process ‘multiple meanings of girlhood seem to be embodied and enacted’ (39). In this way, Gottschall et al. argue that in any particular media or ‘real life’ example, it is possible for ‘markers of conventional girlhood [to be] enabled and constrained in complex ways’ (40). Therefore, through a feminist poststructuralist methodology, I have argued that while Twilight does present potentially conservative representations of girlhood and girls’ romantic rites of passage, it also simultaneously contains unruly and resistant elements that radically contradict this conservatism. Indeed, in fantasy, Bella is able to break down the visual economy that places girls in a position emphasised femininity, a scrutinised spectacle presented for a heterosexual male gaze, and reconfigures the gendered categories of the image, narrative closure, and the gaze. In this way Bella claims a subjective position and desiring gaze within this romance narrative.

Through alterations to the image and temporality of the tale, Bella carves out a new space in the ‘Sleeping Beauty’ narrative determined by her desire. As this paper has shown, this is significant, as cultural ideals of girlhood continue to hold that such expressions of [End Page 14] desire are ‘culturally forbidden to girls’ and that ‘a girl’s desire is left unspoken or spoken only in whispers’ (Gonick 64-5). If the category of ‘girlhood’ translates, as Gonick suggests, into the silencing of desire, then Bella’s fantasy designs that provide an articulation of her desire significantly alter this construction of girlhood and productively expand the potential for girls to claim powerful subjective positions in the contemporary romance narrative. This article has deployed the powerful methodology of feminist poststructuralism, which offers a dual optic to both interrogate and deconstruct the earlier text’s gender ideologies, while also stressing the opportunities for the heroine’s resistance and agency in the contemporary revision of the tale. These ruptures productively aggravate and destabilise the gender ideology at hand, creating new opportunities for representing the girl’s power and agency in the tale.

Bella’s fantasies provide a setting out of an alternative universe of new possibilities, positions, and objects of romantic desire made available for teen girl spectators. This setting out of the image of Edward and the access to a desiring gaze provides an invitation to spectatorial fantasy in which girlhood is not constrained by the everyday structures that govern and define it. The spectator is presented with the imaginative possibility of a desiring position for the teen girl to occupy, and this imaginative possibility is one that allows for a fantasy of doing girlhood differently, in potentially new and oppositional ways. Bella’s fantasy space is therefore not just meaningful within the text itself; it also proposes significant implications for spectatorial fantasy and imaginative possibilities that expand the terrains of girlhood, romance, and girl’s spectatorship. Bella’s fantasy ‘Sleeping Beauty’ scenarios, which move beyond the everyday structures that govern and contain girlhood, provide an invitation to spectatorial identification with an imaginary world in which those governing forces can be opposed and replaced with a girlhood that includes empowering elements such as the expression of authorial and creative control, desire, oppositional rebellion, ambivalence, and an authoritative point-of-view.

[1] The concept of ‘doing girlhood’ was proposed by girlhood studies scholars Currie, Kelly, and Pomerantz, and drew from Judith Butler’s theorisation of ‘doing gender.’ Theorising ‘doing girlhood’ accounts for the expression of girls’ agency, explaining ‘what girls say and do to accomplish girlhood within limits’ (xvii).

[2] Recent girlhood studies scholarship has interrogated this particular aspect of how contemporary girlhood and girl’s sexuality is governed in patriarchal culture. See, for example, the work of Marnina Gonick and Deborah Martin.

[3] While there is not enough space in this paper to fully elaborate the Freudian and Lacanian psychoanalytic background to Cowie’s theorisation of fantasy, it is vital to explore her contention that fantasy is a setting out of possibilities, entry points, identifications, and desires.

[4] Feminist writers who have addressed these concerns in relation to the ‘Sleeping Beauty’ include Marcia K. Lieberman, Francine Prose, Karen E. Rowe, and Jack Zipes.

[5] See Eva Chen’s study of how the romance genre has long been considered an ‘opiate for the masses’, a ‘dope’ for women that lulls them into an ‘illusory acceptance of the status quo’ (30). [End Page 15]

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[End Page 18]


Resuscitating the Undead Queer in Stephanie Meyer’s Twilight Saga
by Jami McFarland

‘…the vampire is a queer figure because it is disruptive; the vampire breaks down categories, transgresses boundaries, and upsets the very premises upon which systems of normality are structured. At least this is true of most vampires. In 2005, Stephanie Meyer [End Page 1] introduced the Twilight series, which valorized a family of vampires who clearly and firmly refuse the queerness typically associated with the figure.’—Kathryn Kane, Bitten By Twilight

In the last several years, much ink has been spilled in the creation of whole collections of essays exploring the social, sexual, political, and religious ideological foundations of Stephanie Meyer’s four book saga and Summit Entertainment’s five part screen adaptation of the series known as Twilight (Twilight and Philosophy: Vampires, Vegetarians and the Pursuit of Immortality (Housel 2009); Bitten by Twilight: Youth Culture, Media and the Vampire Franchise (Click 2010); Bringing Light to Twilight (Anatol 2011); Seduced By Twilight (Wilson 2011); Fanpire: The Twilight Saga and the Women Who Love It (Erzen 2012); Genre, Reception and Adaptation in the Twilight Series (Morey 2012)). Stephanie Meyer’s gothic romance series, aimed at teenagers, chronicles the teenage life of the dowdy and awkward Isabella ‘Bella’ Swan (Kristen Stewart) as she becomes intimately involved with two of the most celebrated monsters in Western literature and film: the icy and demure vampire Edward Cullen (Robert Pattinson), and the (hot)headed and bold werewolf Jacob Black (Taylor Lautner).

With box office numbers in the billions, the Twilight saga has undeniably sunk its teeth into a cultural vein and has seduced large audiences into craving more. The Twilight series primarily follows Bella as she moves to the small and gloomy town of Forks, where she develops a fascination with a particularly strange family of fostered teenagers known as the ‘Cullens’ who attend her school. Captivated and mesmerized by Edward Cullen (the only single and available Cullen), Bella pursues Edward in spite of his strange and suspicious behaviours and/or ways of being. Revealed to be ethical and decent vampires, Edward and the Cullens refer to themselves as ‘vegetarians,’ because they refrain from hunting humans, feeding on the blood of animals instead. Besides the central focus—developing a romantic intimacy and relationship between Bella and Edward—the Twilight saga also pivots around Jacob the werewolf and his competing longings for Bella. While Twilight’s romantic dynamic, unquestionably triangular and arguably queer (McFarland 2013), has the potential to disrupt conventional understandings of desire, romance, and relationships, my focus in this article lies in the queer potential of the romantic monster—the vampire.

Monsters offer some of the most egregious representations of race, gender, class, ability, and sexuality. Far from being apolitical creatures that simply fascinate and frighten, monsters embody constitutive difference or ‘otherness’. Put simply, representations of monsters matter because they are socially instructive. Judith Halberstam notes as much in Skin Shows, when she argues that representations of the modern monster and the horrific body bolster and sustain social and sexual hierarchies (Halberstam 1995). Depictions of vampires, for instance, are largely seductive, sexualized, and often indulge fears of forbidden or taboo sexuality (Skal 1993; Creed 1995; Benshoff 1997, 2006; Dyer 2002). The destructively predatory and hypnotically charming vampire, moreso than any of its supernatural contemporaries, is associated with sexuality. This has not so much been posited by a few as it has been established as a canon when both analyzing and understanding the vampire figure in both literature and film. A scholarly tradition of conflating the vampire with sexuality, especially deviant sexuality, suggests as much (Skal 1993; Weiss 1993; Creed 1995; Benshoff 1997, 2006; Dyer 2002; Williamson 2005). [End Page 2]

With a predisposition to seducing, nibbling, biting, penetrating, and sucking, the vampire ‘is perhaps the highest symbolic representation of eroticism’ (Jackson 120). While Jackson’s contention is typical of a generation of scholarship that conflates vampires with eroticism broadly, a more recent trend has materialized which focuses on the association between vampirism and homosexuality (Creed 1993; Auerbach 1995; 1997; Benshoff 1997, 2006; Dyer 2002; Williamson 2005). These scholars, drawing parallels between the lifestyle of the homosexual and the vampire, largely argue that what makes the vampire attractive yet frightening to the general public is its embodiment of sexual transgression and difference: queerness at large. More recently, however, cultural critics and scholars alike have been noting an even more odd and frightening tendency toward the normalization of blood(suckers) within vampire fiction. Referring to the contemporary vampire figure in visual fictions like True Blood (2008-2014), The Vampire Diaries (2009-) and the Twilight Saga (2007-2012), Stephen Marche illuminates this trend when he claims that ‘our vampires are normal. They’re not Goth, they’re not scary, they’re not even that weird’ (March n.pag). Recalling familiar Antebellum chivalry and virtue, modern vampires—gentlemanly, handsome, and young—are, indeed, quite normative.

Stephanie Meyer’s chaste and conservative Twilight saga especially demonstrates this tendency toward the normalization of the vampire figure. The Twilight books and films, which center on a morally righteous family of vampires referred to as ‘the Cullens’, construct an image of vampirism that is white (alabaster-white), moneyed, educated, patriarchal, monogamously coupled, appropriately reproductive, domestic, and, as Kathryn Kane poignantly notes, ‘distinctly unqueer’ (Kane 117). A (straight)forward embodiment of the American (neoliberal) dream, Meyer’s conservative conceptualization of the vampire as a normal and compliant subject, Kane and I argue, strays from the canon’s radical representation of the vampire as a strange and disruptive troublemaker.

Through an in-depth thematic analysis of the five filmic re-imaginings (Twilight, New Moon, Eclipse, Breaking Dawn: Part 1, Breaking Dawn: Part 2) of Meyer’s four book Twilight saga, this article explores, develops, and challenges Kane’s contention that the modern vampire as characterized by Meyer’s Edward Cullen is distinctly un-queer.[1] While for the most part I agree with Kane’s assertion that Stephanie Meyer’s vampire—a figure that has often been championed as being both transgressive and sexually ‘deviant’—is emptied of some queerness, I depart with Kane’s argument when her definition of ‘queer’ stops at transgression. Following an elucidation of the various conceptualizations of the term ‘queer’ to make clear how the term will be deployed throughout the article, I trace a history of queerness within the vampire genre to locate Meyer’s conceptualization of the vampire within this practice. Claiming that Meyer’s representation of the vampire largely breaks with its traditionally queer (troubling) ancestors, I demonstrate how Edward Cullen, frighteningly less monstrous and more normal than his predecessors, is not wholly capable of parting from a well-established tradition of understanding the vampire as queer. While Kane briefly explores how the Twilight series restrains the radical possibilities of queerness, I wish to fully expand this analysis to include an exploration of the ways in which this text as a cultural artefact is in the business of producing meaning about normative queerness; and how this text, in spite of its normalizing tendency, is still very queer. [End Page 3]

Conceptualizing Queerness

Traditionally, vampires have often been thought of as being quite queer creatures. They are troubling (queering; verb) because they challenge and defy the rules and institutions of hetero-patriarchy, strange (queer; adjective) because their habits, appetites, and appearances are divergent, and homosexual (queer; noun) because they are often imagined engaging in same-sex relations. Vampires are simply ‘queer’. As illustrated, the use of the term ‘queer’ here does not refer to a particular conceptualization, but to a multitude of meanings. The word ‘queer,’ initially utilized to describe something of a strange or unusual nature, has undergone significant transformations in both activism and scholarship. For example, while the 1980s’ human rights activists’ reclamation of the pejorative ‘queer’ indicated an identity for LGBT individuals and communities, the use of ‘queer’ in contemporary academia frequently refers not so much to an identity, but to a politic associated with anti-identity attitudes. Thus, ‘queer’ is both a ‘catch-all’ term for the panoply of LGBT identities (sexual orientation) and an attitude (positionality) that challenges hegemonic systems and institutions predicated on heteronormativity and the supposed stability of gender and sexuality. Queer as an organizing identity for both alternative sexuality and oppositional positionality make up the bulk of ways in which the vampire has traditionally been understood in relation to the Western construction of the queer.

Most often, these two divergent discourses arise in scholarship regarding the vampire figure in one of three ways. First, the vampire is associated with queerness because the vampire itself is depicted as explicitly engaging in same-sex sexual activity and is therefore assumed to be a gay, lesbian, or bisexual identified character. This association is arguably most commonly discussed (Weiss 1993; Creed 1993, Aurebach 1997; Dyer 2002; Williamson 2005). Although not limited to women, the vampire as an explicitly queer identified character is most often represented as a lesbian or a bisexual woman (Creed 2002). While few films revel in explicit same-sex male vampirism, Gayracula (Roger Earl 1983) being one of the few exceptions, the 1970s and 1980s most remarkably abounded in fetishistic images of lesbian vampirism. Commonly referred to as ‘dykesploitation’ films, films exploiting images of lesbian desire, such as The Vampire Lovers (Roy Ward Baker 1970), Lust for a Vampire (Jimmy Sangster 1971), Daughters of Darkness (Harry Kümel 1971), Vampire Orgy—originally titled ‘Vampyres’ (José Ramón Larraz 1975) and The Hunger (Tony Scott 1983), to name only a few, deal exclusively with representations of the vampire as a lesbian or bisexual. Many, most notably Bonnie Zimmerman, Andrea Weiss, and Barbara Creed, have noted the metaphorical possibilities linking vampirism and lesbianism. This union between predatory vampirism and licentious lesbianism, Creed notes, is a happy one, because both lesbians and vampires have been popularly imagined as seducing ‘properly’ disciplined and gendered subjects away from patriarchal order (Creed 59).

Secondly, the vampire is associated with a queer identity without explicitly engaging in same-sex behaviour. Put differently, the lifestyle, behaviour, performance, and gestures of the vampire are implicitly compared to those of the Western construction of the queer. In particular, Richard Dyer notes the similarities between vampires and Western understandings of lesbian- and gay-identified individuals in his article ‘It’s in His Kiss!: [End Page 4] Vampirism as Homosexuality, Homosexuality as Vampirism’. Dyer confirms as much when he claims, ‘what has been imagined through the vampire image is of a piece with how people have thought and felt about homosexual women and men—how others have thought and felt about us, and how we have thought and felt about ourselves’ (Dyer 73). Here, Dyer is, of course, alluding to the long history of the West perceiving LGBT identified individuals as sexual and physical predators capable of mass infection (Benshoff 1997; 2006). Amenable to queer readings, vampires, Dyer argues, are similar to the West’s socially constructed ‘homosexual’ because they are both steeped in histories marked by secrecy and mystery, isolated from normative society, and sexually voracious, among other similarities. There is, of course, nothing inherently ‘gay’ or ‘lesbian’ about being private, alienated, or sexual; however, this is how the West has frequently constructed and thus understood LGBT identified individuals. This essentialist notion that queerness has certain innate sensibilities and behaviours makes possible the conflation of the vampire with Western constructions of the ‘queer’.

This leads me to the third, and perhaps most significant, conceptualization of ‘queer’ in scholarship focusing on the vampire figure and its fictions. While the first two applications of ‘queer’ focus on the longstanding trend of exploring both the explicit and implicit connections between the vampire figure and gays, lesbians, and bisexuals, the third application centers on the more recent yet equally important trend of equating the vampire with an attitude or ethos that refuses to comply with the rules of hegemonic systems. Throughout my work, the capitalization of ‘Queer’ will refer to the latter understanding in order to provide distinction between the two. Accordingly, ‘Queer’, in this sense, refers less to the supposedly innate and stable identity often coupled with LGBT individuals, and more to the actions taken that are motivated by the intent to challenge, transgress, disrupt, and destabilize naturalized systems of oppression such as compulsory heterosexuality, monogamy, temporary able-bodiedness, white supremacy, and patriarchy, among others. Put differently, the first two applications rely on the usage of ‘queer’ as a noun to categorize a set of people with supposedly identifiable differences, while the third depends on ‘Queer’ as a verb to indicate a state or action. Aligned with a positionality, ‘Queer’ is, therefore, not necessarily contingent on one’s sexual identity, but on one’s lack of compliance with or mistrust in normalized systems of ordering.

As a positionality that is aligned with disruption (Muñoz 1999), loss (Love 2007), and failure (Halberstam 2011), ‘Queer’ has understandably been perceived by activists and scholars alike as a politic or ideology of gay culture. However, as mentioned previously, ‘Queer’ is less an identity-organizing construct and more a critique of identity (Jagose 1996). Assuming that a sexual orientation, then, like ‘gay’ even has a culture that possesses unique, fixed behaviours, gestures, and attitudes is antithetical to ‘Queer’ sensibilities. However, this is not to say that queerness, like heterosexuality, is not performative (Butler 1990, 1993, 1999). Refusing categorization and definition, Queer sensibilities reject essentialized notions of sexuality which rely on an acceptance of the supposed fixedness and stability of socially constructed binaries like homosexuality/heterosexuality. It is this disruptive potential of Queer, Kathryn Kane maintains, that aligns with the vampire (Kane 107). Regarding the vampire as a ‘boundary threat’, Kane argues that the vampire, like the Queer, has conventionally disrupted ordered ways of knowing, being, and relating: ‘it undoes that which is taken to be fixed’ (106). Kane is critical of Meyer’s depiction of the ‘defanged’ (107) vampire which, she claims, is ‘a radical revision’ (107). Arguing that [End Page 5] Meyer’s conservative and sympathetic vampire represents the pinnacle of heteronormative success and order, Kane contends that Meyer’s conceptualization of the vampire is decidedly ‘unqueer’ (117).

Correspondingly, Meyer’s conservative representation of the vampire is, indeed, quite queer (strange) in its un-Queer (un-troubling) tendencies. Although I agree with Kane’s contention that Meyer’s vampire has been emptied of much of its potential to trouble, challenge, disrupt, transgress and, hence, Queer systems and institutions of power, I disagree with her argument when she severs herself from a tradition of aligning the vampire with gay and lesbian (queer) identity. While Kane briefly acknowledges a scholarly tradition of conflating the vampire with LGBT identity, her line of argument is overwhelmingly and distinctly grounded ‘in the way the vampire aligns with [Q]ueerness, not gay and lesbian identity’ (Kane 105). Even as she suggests, without elaboration, that many compelling connections exist between Meyer’s vampire and homosexuality, Kane divests Edward Cullen of his queerness and homoeroticism and instead contributes to a popular mainstream understanding of Edward as an unqueer vampire. I, on the other hand, discern a queer individual in Meyer’s protagonist vampire. While there is nothing particularly revolutionary about the Cullens and none of them are imagined as being explicitly gay identified characters, I return to the metaphor to explore the vampire’s relationship to queerness. Taking direction from Richard Dyer’s conflation of the performances of both vampirism and Western constructions of queerness, I locate Meyer’s conceptualization of the vampire within this tradition.

I have elucidated multiple conceptualizations of the term ‘queer’ to illustrate shifting notions of queerness while creating the parameters of how I will engage with ‘queer’. While I occasionally refer to the vampire’s Queer potential, my use of the term ‘queer’ in this article refers to the limited and limiting categorical understandings of sexual difference. Put simply, I employ ‘queer’ to indicate a perceived sexual orientation rather than a defiant positionality. Aligning vampirism with queerness, I will trace the often homosocial and homoerotic histories of the vampire figure to resuscitate the queer within Meyer’s heteroromantic fiction.

Edward’s Great Queer Ancestors: (Blood)suckers and Man Haters

The vampire is popularly imagined as a caped, white-fanged aristocrat. He is of your Halloween variety—foreign, male, effete, unsympathetic, ghostly, lonely, old, white (very white), and most likely saying ‘I vant to suck your blood’. He is Dracula. Although the image of Dracula informs our popular understanding of the vampire, the vampire is a versatile monster that has been (vamp)ed and re(vamp)ed throughout the years. As Nina Auerbach begins in her influential text Our Vampires, Ourselves, ‘…there are many Draculas—and still more vampires who refuse to be Dracula or to play him’ (Auerbach 1). In all its diversity, the vampire has been represented as being sympathetic, trans, female, lesbian, bisexual, white, black, Asian, evil, good, homosocial, and symbolic of psychosis (respectively Interview With the Vampire: The Vampire Chronicles (Neil Jordan 1994), Let the Right One In (Tomas Alfredson 2008), Vamp (Richard Wenk 1986), Dracula’s Daughter (Lambert Hillyer 1936), The Hunger (Tony Scott 1983), White SkinLa peau blanche” (Daniel Roby 2004), [End Page 6] Blacula I (William Crane 1972), Thirst Bakjwi” (Chan-wook Park 2009), Buffy the Vampire Slayer (Joss Whedon 1997-2003), Twilight (Harwicke 2008), The Lost Boys (Joel Schumacher 1987), Martin (George A. Romero 1976)).

These vampires, in all their various forms, have functioned throughout the decades as salient metaphors for a myriad of social and political epidemics afflicting the United States. Vampires have been useful stand-ins for everything from slavery (Lee 2002; Cain 2009), consumption (Marx and Engels 1967; Latham 2002), modernity (Abbott 2006; 2007), and immigration (Newland 2009) to polymorphous sexuality (Auerbach 1997; Zanger 1997), lawyers (Sutherland 2006), menstruation (Creed 1993), sexual disease (Skal 1993), and surveillance (Grandena 2013). Although the vampire figure has symbolized all such meanings, among others, it has most commonly haunted the popular cultural landscape during moments of sexual panic and crisis to symbolize an embodied threat to normative sexuality (Marche n.pag). Correspondingly, we see a rise in vampire fiction produced at the turn of the century when women were becoming more independent. Similarly, vampire fictions experienced a renaissance in both literature and film in the United States during the 1960s and 1980s when the sexual revolution and AIDS epidemic transformed the sociosexual terrain. Although vampire films are, of course, not restricted to these periods, the rise can perhaps be best explained by grasping the vampire’s fundamental relationship to sexuality.

The vampire’s characteristic bite or ‘kiss’, as it is often referred to—yet another indication of the vampire’s association with sexuality—situates both predator and prey in an intimate embrace that is at once both satisfying and painful. Although you do not have to read the vampire’s transformational bite as being sexual, Richard Dyer, among a number of other writers, says, ‘an awful lot suggests you should’ (Dyer 75). The vampire’s erotic bite, consequently, appropriates the place of sex—penetrative sexuality specifically. Archetypically, this erotic displacement commonly occurs between a predatory male vampire and an unsuspecting female victim; however, both male and female vampires are also regularly imagined freely preying on men and women. The vampire’s connection to deviant sexuality, then, or queerness—more appropriately—is but a single step in the logic when a vampire bites someone of the same sex. Consequently, the vampire as a character has been integral to the production of gay and lesbian fiction as its participation in same-sex relations has often been overlooked (Dyer 73). The vampire allows authors to explore sexual themes and imagery that may otherwise not be available to them. To illustrate a tradition of queerness, I turn to several of Edward Cullen’s queer predecessors who, more frequently than not, revel in same-sex biting—a preference that is markedly homoerotic (or (hemo)erotic), if not homosexual.

Often thought to be the inventor of the vampire, Bram Stoker—the creator of the notorious Count Dracula—is frequently credited, mistakenly, as being the first to imagine the vampire. Although Stoker’s Gothic novel Dracula (1897) largely defined our modern understandings of the vampire, Count Dracula is not the first vampire in Western literature. In fact, prior to the conception of the unpleasant Dracula, who singlemindedly pursues young women, vampires were considerably more homosocial, more homoerotic—more queer. Nina Auerbach notes as much when she argues that the infamous Dracula ‘is less the culmination of a tradition than the destroyer of one’ (Auerbach 64). Referring to a tradition in which vampires were considerably more friendly and intimate, Auerbach argues that the nineteenth century pre-Dracula vampire ‘offered an intimacy, a homoerotic sharing, that [End Page 7] threatened the hierarchal distance of sanctioned relationships’ (60). For example, Samuel Coleridge’s unfinished and ambiguous poem ‘Christabel’ (1797), written a century before Dracula, tells the story of a young but dead woman named Lady Geraldine who has inexplicably returned to charm and captivate the young maiden Christabel. Successfully captivated by Lady Geraldine’s enchantment, Christabel is transfixed by the sight of a naked Lady Geraldine, her breast specifically. The erotic overtones of the prose are markedly Sapphic, for example:

So half-way from the bed she rose,
And on her elbow did she recline
To look at the lady Geraldine,
Beneath the lamp the lady bowed,
And slowly rolled her eyes around;
Then drawing in her breathe aloud,
Like one that shuddered, she unbound
The cincture from beneath her breast:
Her silken robe, and inner vest,
Dropt to her feet, and full in view,
Behold! Her bosom and half her side
A sight to dream, not to tell?
O shield her! shield sweet Christabel
(qtd. in Urisini 32)

This imagery, in which Lady Geraldine, partially naked, holds the attentive gaze of Christabel, takes advantage of the naked female figure and lesbian desire. Employing her seductive wiles, Lady Geraldine’s power, as Auerbach and others have noted, lies in Geraldine’s focal breast (Auerbach 26). Correspondingly, Barbara Creed and others (Weiss 1993; Williamson 2005) have argued that ‘the female vampire’s seduction exploits images of lesbian desire’ (Creed 59). The imagery of predatory and voracious female intimacy and sexuality is undeniably homoerotic in its vivid illustration of same-sex attraction between Lady Geraldine and Christabel.

Sheridan Le Fanu’s supernatural novella Carmilla (1871) similarly focuses on a young girl named Laura who is haunted by dreams of a beautiful and mysterious woman named Carmilla and, later, Millarca—both anagrams of ‘Mircalla’. Both Carmilla and Millarca are eventually revealed in the narrative to be the same person, Countess ‘Mircalla’ Karnstein, a female vampire who expresses a predilection for vampirizing young women—a preference that produces palpable homoerotic underpinnings. Following a suspicious carriage accident, Carmilla is unexpectedly placed under the supervision of Laura’s father where she officially meets Laura. They quickly become close friends in spite of Carmilla’s abrupt and disruptive mood swings which fluctuate between perplexing rage and unsettling ‘passionate declarations of her liking for [Laura]’ (Le Fanu 82). Distressed by ‘a cruel love—strange love that would have taken [her] life’ (82), Laura expresses confusion: ‘I experienced a strange tumultuous excitement that was pleasurable, ever and anon, mingled with a vague sense of fear and disgust. I had no distinct thoughts about her while such scenes lasted, but I was conscious of a love growing into adoration, and also of [End Page 8] abhorrence. This I know is paradox, but I can make no other attempt to explain the feeling’ (87).

Correspondingly, Laura’s contradictory feelings of both disgust and adoration resonate with popularly imagined representations of how gay and lesbian identified individuals have thought and felt about themselves as they experience dissenting attraction and desire. Also implied in her statement is the notion that Laura is attracted to and affected by Carmilla in spite of her best efforts to remain unyielding. Similarly, being bitten by a vampire constructs a biological connection that binds the victim to the prey in spite of reason. Thus, the narrative which ambiguously explores Carmilla’s lust and/or hunger for Laura in many ways establishes a tradition in which vampirism is conflated with homosexuality. One possible implication of such imagery is that women who desire other women are predatory and, more worryingly for a heterosexist, patriarchal culture, capable of ensnaring heterosexual women, transforming them into deviants, sexual or otherwise. Although Christabel toys with lesbian desire, Carmilla effectively establishes the trope of the lesbian vampire, as it is this fiction which is re-appropriated time and again in twentieth century horror films.

After the creation of Carmilla, the lesbian vampire as a trope does not significantly return as a common depiction until the 1970s. No longer a thinly disguised metaphor for queer desire, the films of the 1970s portray many of their female vampires as explicitly lesbian- and bisexual- identified individuals. The Hammer productions especially boast lesbian vampires whose ‘lust knows no boundaries’—a tagline from the so-called Karnstein Trilogy Lust for a Vampire (Sangster 1971). While the instances of lesbianism or queerness discussed in both Christabel and Carmilla are more incidental, the instances in the dykesploitation films of the 1970s—loosely adapted from Le Fanu’s ‘Carmilla’—are purposeful. The female vampires find identity politics and are clearly lesbian (Auerbach 56). Correspondingly, these films exploit imagery of softcore lesbianism that is at once both threatening and non-threatening. These films offer audiences—overwhelmingly heterosexual and male—the brief opportunity to revel in images of pornographic depictions of lesbianism before the narrative re-establishes order or ‘proper’ ways of relating within the heterosexist matrix. Even as these films narrowly present lesbian desire, they demonstrate a shift in patriarchal and heterosexist structures. These films arguably emerged during a time of burgeoning feminism and a greater awareness of lesbian relations. For Auerbach, films such as these can indeed celebrate alternative expressions of female desire as a result of the shifting attitudes of the 1970s (Auerbach 165). Where lesbian or, more appropriately, queer desire was suggested in the nineteenth-century female vampire, lesbianism is specifically addressed in the vampire films of the 1970s.

Although ‘Carmilla’ and ‘Christabel’—fictions which solely focus on intimacy between women—largely establish the explicit queerness of the vampire figure, a comparable pattern of same-sex intimacy and attraction between men can similarly be traced throughout vampire fiction. Referring to Lord Byron’s ‘Fragment of a Tale’ (1816) and John Polidori’s ‘The Vampyre’ (1819), Nina Auerbach makes clear a connection between the male vampire figure and homosexual writing. Elaborating on this correlation, Richard Dyer’s ‘It’s in His Kiss: Vampirism as Homosexuality, Homosexuality as Vampirism’ provides a rich variety of examples to argue that the vampire figure and vampire fiction in general is a cultural phenomenon that has been both produced by and about men in the [End Page 9] category ‘queer’: ‘From Manor and Har to Anne Rice’s Louis, Armond and Lestat, or from Vathek to Gaywick, there is a line of vampire Gothic writing that is predominantly queer/gay produced, or which at any rate forms part of a queer/gay male reading tradition’ (Dyer 71). Vampire fiction, like Gothic fiction, Dyer argues, is often in contention and divergence with hegemonic male culture and narratives (72). Apart from elucidating a tradition of queer produced vampire fiction, Dyer’s most important intervention in the scholarship relies on the metaphorical connections between the construction of the vampire and the queer.

Ultimately arguing that the vampire’s metaphorical possibilities account for its traditional and historical relationship to queerness, Dyer explicates how the construction of the vampire is dependent on modern discourses used to articulate the social construction of queerness. Dyer argues that there is a fit between vampire imagery and gay and lesbian identities. Referencing both explicitly queer and heterosexual vampire fictions to illustrate how the visual production of vampirism is homologous with the construction of queerness, Dyer underscores several features that the two identities share: privacy/secrecy, uncontrollable desires, and discourses of self-loathing. Although there is nothing inherently private, uncontrollable, or self-loathing about the popularly imagined queer, these features, Dyer argues, are integral to modern notions of hegemonic queerness.

I have focused on traditions of both visual and metaphoric queerness represented throughout Western vampire fiction. A history of textual and visual homoerotic vampires, both male and female, and a metaphoric compatibility begin to explicate my, among other scholars’, reasons for extending the metaphor to contemporary vampire fictions such as True Blood (Brace and Arp 2010; Culver 2010; Curtis 2010) and, most importantly, the Twilight saga. Turning now to a more direct analysis of the Twilight saga, I will illustrate and reiterate Dyer’s claim that ‘much of the form of vampirism/sexuality is homologous with the social construction of queerness’ (Dyer 77). Although the Cullen family and, more importantly, Edward, in many ways represent a major revision in the construction of the vampire as monster (Kane 117), Dyer’s metaphoric understanding of the vampire largely remains the same. I return to Kane’s claim that Edward and the Cullen family are ‘distinctly unqueer’ (Kane 117) to argue instead that Meyer’s representation of vampirism continues to articulate and conflate popular discourses of the ‘queer’—inflected by gender, race, class, and ability—with the vampire figure.

 The Undead Metaphor

Turning to a more direct analysis of the Twilight saga, I will demonstrate how Meyer’s vampire, regarded as being atypical and revisionary (Kane 2010), represents an extension of the very tradition it is believed to disavow. Locating the self-hating outsider known as Edward Cullen within a tradition of equating the experience of the vampire with the imagined experience of the queer, I will illustrate how Meyer’s film series reanimates this undead trend.

As a social construction, homosexuality or, more appropriately, queerness is often perceived to be a fixed and stable category that is thought to have inherent and identifiable characteristics and ways of being. While privacy has been integral to the definition of the [End Page 10] ideal sexual citizen (Rubin 1984; Warner 1999; Dyer 2002), which, according to the construction, does not include queers (Rubin 1984; Warner 1999; Puar 2007), privacy has also been integral to the construction and perception of the queer for other reasons. Popular culture often imagines queer individuals to be private individuals either out of necessity to avoid perceived—yet very real—physical and psychic violence (Boys Don’t Cry (Kimberly Peirce 1999); Brokeback Mountain (Ang Lee 2005)) and/or because the queer individual is ashamed of his/her same-sex attractions (M. Butterfly (David Cronenberg 1993); J. Edgar (Clint Eastwood 2011). Correspondingly, it is under the conditions of a heterosexist matrix and often flagrantly homophobic culture that queer individuals are encouraged or, more appropriately, forced—both intuitively and physically—into lives of secrecy. Although there is nothing inherently private about queer folks, the idea of privacy is frequently perceived to be very important to the queer ‘lifestyle’.

Similarly, secrecy and privacy are integral themes within traditional vampire fiction. Noting the similarities between the lifestyles of the queer and vampire, Dyer discusses the importance of the secret double life in which both vampire and queer must hide their true identities. Like the perceived-to-be or self-identified queer, the vampire must conceal its strange desires and acts to ensure its survival in a society that ruthlessly maintains normalcy because, as Dyer notes, there is a ‘sense that being a queer is something one must keep to oneself [which] certainly accords with an idea of the authenticity of private sexuality, but it also is something that one better keep private if one is not to lose a job, family, friends and so on’ (Dyer 78). As a result, the vampire’s existence relies on its ability to be consistently regarded as belonging to a group that is not its own—essentially, the vampire is able to ‘pass’ as being human. The sociological phenomenon known as ‘passing’—which not only includes sexual passing, but racial, gender, and class passing—is reliant on successful misrepresentation. The concept of passing requires a critical nod of acknowledgment to the constructedness or performance of identities—racial, gender, sexual, class, bodiedness, or otherwise. In the same ways that queer individuals have been understood as possessing an identifiable ethos, ways of being, and cultural practice (Dyer 1988; Halperin 2012)—or, as Dyer aptly observes, ‘a widespread discourse that there are tell-tale signs that someone ‘is’’ (Dyer 78) —vampires, similarly, have ways of being which, if revealed, threaten their existence. Although Dyer made this comparison over ten years ago, this theme of what is essentially ‘passing,’ which fittingly resonates with the lives and stories of many LGBT identified individuals, still rings true for the vampire figure in Meyer’s Twilight saga.

The characterization of Edward Cullen as an emotional teenage boy with pouty lips, beautifully coiffed hair, and, most notably, sparkling skin appeals, perhaps unintentionally, to camp’s aesthetic and performance. Revealing his bare skin to the sun’s magical rays and Bella’s gaze, Edward bemoans, in a fashion reminiscent of ‘coming out’ narratives, ‘This is what I am’ (Twilight 0:52:12). Bella gasps, ‘It’s like diamonds. You’re beautiful.’ (Twilight 0:52:18)—cue swooning drag queens. The depiction of Edward as a strange (read as odd, different, queer), glittering adolescent—a condition that Pramod Nayar terms ‘Supernatural masculinity in drag’ (Nayar 62)—who is simultaneously repulsed by Bella’s abject body (most notably, her scent) and attracted to her appearance reads as Liberace-excess, Rocky-Horror-Picture-Show-camp, RuPaul-drag: queer at the very least. Steven Marche similarly notes queer incongruities in the seemingly staunch hetero-romantic tale in his article ‘What’s Really Going on With All These Vampires?’: ‘Twilight’s fantasy is that [End Page 11] the gorgeous gay guy can be your boyfriend’ (Marche n.pag). Despite Marche’s hasty generalization that ‘[v]ampires have overwhelmed pop culture because young straight women want to have sex with gay men’ (Marche n.pag.), I believe that the parallel that Marche draws between the representation of Edward Cullen and queerness is fitting and a subject worthy of greater attention.

Indeed, Meyer’s ‘beautiful’ vampire breed renders statements like Dyer’s—‘the classic metaphoric statement of the idea of the gay male image of the gay man as a sparkling, agreeable surface masking a hidden depravity, brilliant charm concealing a corrupt and sordid sexuality’ (Dyer 80)—quite fitting. My attention here is, of course, focused on Dyer’s description of the vampire’s body as being sparkling and agreeable because Meyer’s vampires—in a break with traditional vampire convention—indeed, sparkle. Among being exceedingly beautiful, Meyer’s vampires sparkle when their skin is exposed to the sun. The iconic scene in Twilight in which Edward not only reveals himself to be a vampire to Bella but also exposes his peculiar ability to sparkle has been only one of many sites of incredible amusement and disparagement for viewers of the Twilight series. This scene of discovery and Edward’s fabulous ‘coming out’ is instigated by Bella cagily saying, ‘I know what you are’ (Twilight 0:50:36). In spite of this ‘othering’ language, which is strikingly similar to Dyer’s ‘tell-tale signs that someone ‘is’’ (78), Bella does, in fact, have grounds to suggest that Edward is different. After all, the first half of the Twilight film goes to great lengths to demonstrate how Edward’s ways of being are different, strange, peculiar—queer, even. As Bella notes, Edward is ‘impossibly fast and strong. [His] skin is pale white and ice cold. [His] eyes change colour and sometimes [he] speak[s] like [he is] from a different time. [He] never eat[s] or drink[s] anything. [He doesn’t] go out into the sunlight.’ (Twilight 0:49:43). Not only does Edward have ‘give away aspects’ (79) which align him with vampirism, reinforcing Dyer’s comparison and argument that both the queer and vampire have ‘tell-tell signs’ (71), Edward has queer ‘give away aspects’ which more closely align him with queerness.

While Dyer argued that vampirism in all its expressions was easy to read as an image of queerness, I argue that Edward Cullen’s revisionary signs more readily associate him with queerness. Besides possessing the ‘othering’ yet typical traits of conventional vampirism, Edward sparkles when out in sunlight, appears to be repulsed by the sight and smell of Bella, and, perhaps most importantly, will not and/or cannot bite—the figurative act of sexual penetration—or have sex with Bella. Surely, this is the type of concealed ‘sordid sexuality’ (80) Dyer was referring to previously. These particular additions to the vampire mythos are unquestionably queer behaviour for a vampire (Sommers 155). But, more importantly, are these additions not also queer behaviour for an adolescent male? If only stereotypically indicative of the ways of being ‘gay’, these features align Edward more readily with queerness. Stephen Marche suggests as much when he claims that Edward resembles the gay best friend construction:

Edward…is a sweet, screwed-up high school kid, and at the beginning of his relationship with Bella, she is attracted to him because he is strange, beautiful, and seemingly repulsed by her. This exact scenario happened several times in my high school between straight girls and gay guys who either hadn’t figured out they were gay or were still in the closet. (March n.pag) [End Page 12]

Although Marche’s hasty claim is quite reductive and essentializing, it reinforces Dyer’s comparison between the rhetoric and discourse of queer- and vampire-spotting and, more importantly, it locates queerness within the hetero- and abstinent Twilight saga.

Conventionally, monsters emerge to disrupt and challenge hegemonic ideas of the normal. Consequently, monsters, including vampires, evade rules, mores, and order. Renowned for especially evading sexual rules, decorum, and order, the vampire’s appetite, in spite of its sexual orientation, ‘always exceeds and defies cultural mores’ (Weinstock 2012). At the whim of its appetite, the vampire has traditionally been depicted as indiscriminately feeding on both men and women. Consequently, the vampire, unable to control its hunger, has often been depicted in same-sex biting, penetrating, and sucking. This imagery, which imagines a man or woman invading the body of another of the same sex, has had limited visual homoerotic representation in popular culture. Thus, the vampire’s voracious and irrepressible appetite has afforded it the opportunity to engage, even if only platonically or temporarily, in same-sex relations.

Recently, however, vampires have been depriving themselves of this natural yet evil instinct in an attempt to be civil and moral—HBO’s True Blood and Meyer’s Twilight series being the most blatant expressions of this trend. Although not the first to depict the vampire as attempting to control its appetite, Stephanie Meyer is the first to depict her vampire as being successful and content while doing so. Where Anne Rice’s self-loathing and sympathetic Louis is ultimately unable to manage his natural inclination toward drinking human blood, Meyer’s resolute and controlled Edward ultimately perfects repressing his bodily appetites. Although drinking the blood of humans is perhaps the most distinguishable and significant feature of the vampire as well as its greatest pleasure, Meyer’s vampire, in a mark of disinterest with this convention, abstains from feeding on humans. Referred to as ‘vegetarian’ vampires, Edward Cullen explains, ‘my family and I, we are different from the others of our kind. We only hunt animals. We learned how to control our thirst’ (Twilight 0:54:20). In the interest of leading a moral life, Meyer’s vampire rejects and denounces an inherent part of its self-identity because vampirism and morality are thought to be incompatible.

Correspondingly, if we are to understand the vampire’s innate and pleasurable act of sucking the blood of humans as a thoroughly Victorian displacement of the traditional sex act, recognizing its refusal to feed on humans as an attempt to abstain from sexual intercourse—same-sex or otherwise—is but a step in the logic. Put simply and directly, Meyer’s Byronic Edward not only controls the biological impulse to bite and suck human blood, but, more significantly, controls his voracious impulse to penetrate and suck the bodily fluids of his victims.

In a flashback which reveals a pre-vegetarian Edward, Edward describes himself as a monster. While the choice of language is interesting because it resonates with how LGBT identified individuals have often been represented and thus thought of (Benshoff 1997, 2006; Dyer 2002), the language also reveals a judgement. This fictional condemnation and repression of a super(natural) instinct eerily resembles an existent discourse which condemns natural feelings of same-sex attraction and desire. This existent discourse, informally referred to as ‘Pray the Gay Away’, endeavours to reconcile homosexuality with religious beliefs, specifically Christianity. The fundamentalist practice of attempting to convert people identified as ‘homosexuals’ into ‘heterosexuals’ resembles the Cullen family’s practice of converting vampires into vegetarian vampires. In the same ways that [End Page 13] the Cullen family believe that the desire to and act of (suck)ing the blood of humans is incompatible with a moral life, many extremist Christians believe that same-sex desire is incompatible with a moral life. Given Meyer’s religious standing and the text’s overriding didactic messages of piety and restraint, connections emerge between Meyer’s fictional family who abstain from the perverse bodily desire to consume blood and individuals like Alan Chambers, the longstanding president of Exodus International, the organization which has single-handedly become synonymous with the phrase ‘Pray the gay away’ (Crow n.pag). Both bodily desires, thirst for blood and attraction to the same sex, are similarly constructed as being purely biological and instinctual, and both pious groups, the Cullen family and organizations like Exodus International, champion similar ideologies that maintain that those very instincts can be overcome with just a little (neoliberal) effort and determination.

Gripping Edward’s hand, Carlisle (Peter Facinelli) leans into Edward’s dying and bed-bound body and tenderly whispers words, unbeknownst to the viewer, into Edward’s ear. Following this, Carlisle bites into Edward’s exposed neck, holding Edward’s face still as his body writhes in agony. In the violent moment, Edward is pictured screaming, gasping for air as his eyes open wide in pain. A victim of circumstance, Carlisle is depicted as experiencing feelings of regret and possibly even abhorrence as he removes himself from Edward’s penetrated and infected body. Carlisle is demonstrated as possessing immense focus and self-discipline: ‘not many of us have the restraint to do that’ (Twilight). Carlisle’s decision to ‘turn’ a dying Edward is one based in compassion and reason instead of impulse and instinct, which distinguishes Meyer’s brand of vampirism from her predecessors. Even as Carlisle is seen as producing a monster, Carlisle is sympathetically rendered as the morally righteous patriarch who is capable of controlling his desires.

Another feature of the vampire narrative that Dyer claims can be easily read metaphorically as an image of queer sexuality and experience is the discourse of self-loathing that surrounds the vampire. Discourses of self-loathing are particularly essential to the construction of the sympathetic vampire (Williamson 63). As many have noted, the sympathetic vampire is a vampire who loathes its condition or identity but is essentially and ultimately constrained by it (Williamson 2005; Dyer 2002). Unlike the unsympathetic vampire, the sympathetic vampire despises and feels contempt for its perceived and/or self-identified culture and personal identity. Unlike the traditional vampire, imagined as a predator and perpetrator, the sympathetic vampire is regarded as being a victim of circumstance (Williamson 63). Again, Dyer relates this imagery to the queer identity and experience. Dyer posits that queer readers of vampire fiction may very well identify with the ‘curse’ of vampirism because the framing language used to understand and empathize with the melancholic vampire reflects modern bio-medical discourses about the ‘curse’ of ‘homosexuality’. With the medicalization and essentializing of ‘homosexuality’, individuals identified as queer were more frequently pitied than abhorred. Indeed, the twentieth century ‘argument that “we/they can’t help it”’ (Dyer 81), which has often taken the form of ‘a mix of distaste for homosexuality with a recognition that it cannot be resisted’ (81), is similarly employed within the vampire narrative. Respectively, the sympathetic vampire innately ‘can’t help it’ and its awareness of its biological disposition is often met with feelings of regret, disgust, and disappointment. This identity crisis, which, as Dyer contends, bears a striking resemblance to the consequences of internalized homophobia, rings true for forlorn queer folks across North America. [End Page 14]

Throughout the series, Edward experiences several identity crises in which he struggles to accept his seemingly inherent queerness as a vampire. As a creature that has instinctively perverse desires—a voracious thirst for human blood— Edward is perhaps fittingly imagined as experiencing crises which are almost always surrounded by language of self-loathing: ‘All the men I killed were monsters. And so was I’ (Breaking Dawn: Part I 0:05:40). This language, as Dyer notes, has been informed by the modern queer. In Breaking Dawn: Part I, Edward recalls a time when he enjoyed killing humans. Interestingly, Edward is only ever visually imagined as haunting, biting, penetrating, and sucking male bodies, save Bella’s body, which is always out of necessity to save her life. Edward is demonstrated biting the neck of a man. When he explains this to Bella, he emphasizes that he only penetrated (my language)/punctured men. This scene is informed by language of regret and disgust—’I was a monster’ (Breaking Dawn: Part I 0:5:56). Although Edward is meant to be read as regretting his decision to kill men, I argue that this scene can be alternatively read as an instance of Edward’s homoerotic panic, especially because this ‘coming out’ scene is in response to Bella jeeringly saying ‘What, you’re not a virgin?’ (0:05:12). The language of the forbidden, the impermissible, combined with Bella’s enquiry about Edward’s previous sexual exploits, contributes to the reading of Edward as an ashamed queer. In addition, these scenes in which Edward struggles with his identity often occur when Edward warns Bella of the dangers of his ‘condition’ to discourage her from its destruction‘I’m the world’s most dangerous predator’ (Twilight 0:53:20). Thus, Edward’s continuous and purposeful distancing from his ‘condition’ renders his actions and attitudes self-loathing.

While Edward attempts to purge himself of any vampireness by refusing to live like a vampire, as demonstrated by his choice to maintain a ‘vegetarian diet’, the villainous vampires—perhaps only villainous because they embrace their nature, which stands in direct opposition to the nature of humans—epitomize the self-identified, out and proud queer, because they embrace and revel in their desires. Whereas Edward denies himself the pleasures, desires, and experiences of the vampire, James, the most celebratory of his differences, embraces his supposed genetic nature and all that it entails. Thus, I draw a parallel between the frequently self-hating Edward and the construction of the ashamed homosexual, both of which are popularly imagined as being incapable of embracing their ‘true’ or ‘authentic’ self. The coded language of the ashamed homosexual, equated with the vampiric condition of Edward. is just another example of how Edward Cullen can be understood as participating in the constructed ways of being queer.

Normalized Vampires/Queers

Many Queer scholars have voiced concern for/with the longstanding myopic focus of the LGBT agenda in North America. Repudiating the movement’s central focus on gays in the military and, most significantly, same-sex marriage equity, Michael Warner in particular discusses the agenda’s attempt to normalize and desexualize gays as being misguided and in the interest of only select identities. Rather than either devising a radical reimagining of sexuality, family, and relationality, and/or challenging institutions and [End Page 15] structures which disproportionately privilege the normative, the movement promotes the reappropriation of traditional and restrictive values and institutions.

This type of agenda, assimilationist in function, has been referred to as ‘homonormative’. Homonormativity, as defined by Lisa Duggan in her article ‘The New Homonormativity: The Sexual Politics of Neoliberalism’, ‘is a politics that does not contest dominant heteronormative assumptions and institutions but upholds and sustains them while promising the possibility of a demobilized gay constituency and a privatized, depoliticized gay culture anchored in domesticity and consumerism’ (23). Working to downplay homosexuality as a form of significant otherness, homonormative conventions mark individuals within lesbian and gay communities as indistinguishable from heterosexuals (Duggan 2002). In line with the gay assimilationist viewpoint(s), homonormative politics are quite different from radical Queer politics, which not only strive to deemphasize the importance of sexual identity politics, but address LGBT issues as they intersect with gender, race, class, ability, and capitalism. Conversely, homonormative politics prioritize issues that involve the mainstreaming and thus normalization of gay identities. Focus on the legislation of same-sex marriage, adoption, and military service as the primary concerns of most lesbian and gay activist groups exemplifies homonormative rhetoric and discourses. Thus, rather than questioning or challenging heteronormative structures and institutions like marriage and childrearing, homonormativity simply asks for inclusion in the existing structures.

Assimilationist ideology that strives to have queer individuals recognized as similar, if not normal, resonates with the discourses employed in Meyer’s text. Although the Twilight series is not explicitly a text about queer sexuality, it is a text about queer creatures. A text about vampires, monsters, and individuals not unlike us, the Twilight saga implicitly explores themes of normality and abnormality. Consequently, the text carries several persistent and enduring yet embedded and invisible notions about normality. These notions are so pervasive and established in Western culture that they are rarely questioned or challenged. I argue that the Twilight series, in its production of normality and abnormality, is reproducing problematic discourses that reappropriate homonormative rhetoric. Much of the rhetoric and many of the discourses that surround the assimilationist approach in the struggle for gay rights, I contend, are reappropriated by Twilight’s Cullen family: in particular, Edward. Like homonormative queers, vampires who endeavour to squelch their abnormal desires and who instead channel their energies into fostering incredibly committed monogamous relationships and raising children are sympathetically rendered as valuable individuals.

I argue that this type of un-radical politic, the assimilation of heteronormative ideals and constructs into queer culture and identity, is deployed in the Twilight saga, whether consciously or unconsciously, to mark ‘normal’ and ‘healthy’ queers as separate from ‘abnormal’ and ‘unhealthy’ queers. This is best exemplified by the Cullen family, Edward specifically, through their reappropriation of traditional American values, such as virtue, loyalty, and sacrifice, as well as institutions, such as marriage and family building. In fact, Meyer’s films glorify heteronormative structures and institutions by upholding the importance of compulsory heteronormative coupling, monogamy, the practice of abstinence before marriage, matrimony, the nuclear family, and organic child rearing, which the film Breaking Dawn: Part I provides for Bella and Edward in spite of all supposed folkloric and supernatural odds. Although a queer character—if, at the very least, because [End Page 16] he represents something abnormal—Edward not only takes part in these institutions and structures, but cherishes and upholds them as markers of the good and healthy normal life. Although Edward will never be able to fully attain a normal life because we are told that vampires are—like queers are imagined to be—intrinsically abnormal folk, Edward can acquire most of the sociosexual markers of the valuable sexual citizen. Put simply, Edward cannot change his biological and disreputable impulses, but he can conduct himself in a manner deemed appropriate enough to afford him with the opportunity to border respectability and thus receive the social privileges and rewards listed above.

The Cullens and Edward, in a rejection of their ‘natures’, align themselves with normality by upholding and participating in both social and sexual (heteronormative) value systems and institutions assumed to be natural to humans. Accordingly, the Cullens are valued as respectable figures—in spite of their literal and figurative queerness—because their sexuality is ‘heterosexual, marital, monogamous, reproductive, and non-commercial’ and ‘coupled, relational, within the same generation and occur[ing] at home’ (Rubin 280). According to Rubin’s hierarchy of sexuality, their sexuality and ways of relating do not violate distinctions of ‘normal’ and ‘healthy’ sexuality, but bolster it by blindly accepting the supposed ‘normalness’ of it.

This message is nowhere more blatantly stated in the text than when Bella implores Edward to have sex with her. We are told that Edward refuses to have sexual intercourse with Bella because ‘Edward is old school’ (Eclipse 1:12:36) and, more importantly, her human scent is most potent and thus attractive to Edward’s vampiric senses when she is sexually aroused. But in desiring to have sex with Edward as a human being before being turned into a vampire, Bella pleads, ‘You said you wanted me to have every human experience’ (Eclipse 1:15:10). Although sex is but one of the ‘human experiences’ Edward hopes for Bella, this statement and scene alludes to the stakes in sexual conduct. A desire for human experience is relegated to a select few privileged experiences which are considered human and thus good. Edward does want Bella to have every human experience and he does want to have sexual relations with Bella, but for Edward, the human experience is conflated with ‘normal’ sexuality: ‘Believe me, I want to. I just want to be married to you first’ (Eclipse 1:17:10). More concerned for her ‘virtue’ (Eclipse 1:17:29) than the threat of vampirization, Edward conflates not desire, perverse or otherwise, with normality and/or ‘human experiences’, but proper sociosexual conduct —a feature that aligns him not only with religious morality, but with homonormative rhetoric and discourses.

Among the moral didacticism, the film’s fascination with marriage serves to normalize the vampires. Meyer’s text, I argue, draws from gay liberationist strategies that have situated the gay individual as being no different than their straight counterpart. Drawing a parallel to the rhetoric and discourses of the North American gay and lesbian movement, I argue that the Twilight series employs homonormative propaganda and strategies to articulate the normalness of the vampire. In an attempt to normalize the vampire, the series embraces an invisibilized politics of ‘the normal’ which requires the vampires to repudiate their perverse desire—a similar tactic that the North American gay movement took in the 1990s.

According to Michael Warner, the North American lesbian and gay movement experienced a drastic political shift in the early 1990s. Warner contends that a large faction of the gay movement stopped embracing a politics of sexual pride and instead embraced a politics of shame (Warner 42). Recognizing that ‘power lies almost exclusively on the [End Page 17] normal side’ (44), the gay movement, he argues, underwent a desexualisation in hopes of garnering more support (legal and social) from the heterosexual majority. As a result, the movement’s embrace of ‘normal’ began with ‘divorcing homosexuality from sex and then from politics’ (60). Similarly, the Twilight text, I argue, divorces desire from sex and politics. The Cullens are virtually ‘just like’ their human counterparts, save their strange desires and impulses. We are told that the only thing that distinguishes the vampires from humans is their desire and lust for blood; however, according to Meyer’s text, if that desire is controlled and restrained, then, vampires—positioned as fundamentally different—can be ‘just like’ us. By controlling their desires and embracing institutions and values considered ‘normal’, the Cullen family move from being creatures of disgust to creatures of respectability. Accordingly, just as ‘marriage, in short, would make for good gays—the kind who would not challenge the norms of straight culture, who would not flaunt sexuality, and who would not insist on living differently from ordinary folk’ (Warner 113), marriage would, similarly, make for good vampires.

Meyer reveals that vampirism can be good—normal, even. If the unnatural desires of the vampire and queer cannot be squelched, the Twilight series reveals that the lifestyles that are assumed to belong to those desires can be. As a result, the queer lifestyle of Edward ultimately becomes indistinguishable from a normative human life. Duggan’s homonormative politics provide a useful platform for addressing and discussing Edward’s normalizing tendencies and his desire to be seen as the same. Accordingly, as gay and lesbian individuals acquire more social and legal equality in North America and social attitudes toward non-normative sexualities evolve, representations of queer individuals change as well. Situating the vampire—a figure that has been championed by queer folks for being queer—as a character that desires to embrace normality as opposed to rejecting it seems fitting to a decade that has begun to accept the emergent normative queer.

In 1995, Nina Auerbach argued that vampires, far from being simply fantastical monsters, were creatures that embodied the age in which they were created. What vampires are, she maintains, ‘in any given generation is a part of what [she] is and what [her] times have become’ (Auerbach 1). Referring to the years in between 1989 and 1993 (the years of George H.W. Bush’s presidency), Auerbach draws compelling parallels and makes convincing comparisons between the representations of vampires and the moral panics and social fears of the period. Correspondingly, my intervention in vampire studies has explored the rather recent depiction of the ‘normal monster’ while discerning how its depiction similarly parallels contemporary Anglo-American politics and culture.

This scholarly work took shape during 2011 and 2013 when debates about sexuality took front stage in U.S. politics. It was during these years that Rick Santorum, one of the Republican primary candidates, was glitter bombed by protesters for his hateful and homophobic denouncements of same-sex marriage. It was during these years that President Obama was re-inaugurated, defeating Mitt Romney. It was during these years that Obama announced his support for same-sex marriage and his administration urged the Supreme Court to rule in favor of same-sex couples. It was during these years that landmark victories for gay rights were achieved, including the legal recognition of same-sex couples from the federal government in states where same-sex marriage is legal. It was also during these years that the final Twilight film, Breaking Dawn: Part II (Condon 2012), which grants the undead but no longer unwed couple Edward and Bella a happily-ever-after ending in spite of their supposed difference, was released. [End Page 18]

These are queer times in which we live. Queer (stange), indeed, when our vampires look and act like what we imagine normative people to look and act like; however, it is not surprising that creatures that have traditionally embodied difference look and act like (some of) ‘us’ now. Returning to Auerbach’s objective, vampires, far from being unimportant and nonsensical creatures, ‘matter because when properly understood, they make us see that our lives are implicated in theirs and our times are inescapable’ (9). Consequently, as North America witnesses a mainstreaming shift in attitudes toward (white, wealthy, able-bodied, male) gays, so, too does it experience a change in attitudes toward one of queer folks’ figurative and metaphoric counterparts, the (white, wealthy, able-bodied, male) vampire. Thus, Meyer’s hetero(normative) vampire reflects an emerging homo(normative) queer.

In this article, I have sought to recover the apparently absent queer of the Twilight series. A narrative about a supposedly odd and out-of-place girl meeting and falling in love with a vampire (or, more appropriately, a rich, white (super)man living with vampirism), the Twilight series is not a text about the abnormal, but instead, one about the normal. Normality is not something that has traditionally come easy to queer folks, and thus, drawing a parallel between Meyer’s normal vampire and the queer identity, commonly understood in opposition to the ‘normal’, ‘healthy’ and ‘good’, has not been a common strategy among scholars theorizing around the Twilight series. I, however, maintain that the normalcy of Meyer’s normative Edward Cullen can be attributed to recent changes in both American attitudes toward and representations of queer individuals. In a society where people once considered different and strange are more frequently understood as being ‘normal’, it only makes sense that the figures they influenced, embraced, and celebrated also evolve to accommodate the period’s new attitudes and perceptions.

[1] This work does take up both textual and visual vampire fictions as if they are identical mediums. While the article does not permit space to discuss the differences between textual and visual constructions of the vampire, it is worth noting that they do differ. Generally, vampires of film adaptations are emptied of much of the queerness of their literary counterparts. [End Page 19]

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“Safe Sex with Defanged Vampires: New Vampire Heroes in Twilight and the Southern Vampire Mysteries” by Chiho Nakagawa

Although we are witnessing a surge of vampire novels and movies today, this popularity is not merely a contemporary phenomenon. Many vampire-themed stories have been written since the publication of the first popular vampire novel, Dracula (1897), and many TV shows and films have been produced, notably including Nosferatu (1922), Blood and Roses (1960), TV series Dark Shadows (1966-1971) and Buffy the Vampire Slayer (1997-2003), its spin-off Angel (1999-2004), and Underworld (2003). Of contemporary vampire media, two examples are of particular interest to popular romance scholars, both because of their extraordinary popularity and because of their distinctive deployments of romance plots: the Twilight saga, which started as a series of novels and has been made into a series of films, and Charlaine Harris’s Southern Vampire Mysteries (SVM), sometimes also known as the Sookie Stackhouse Novels, after its female protagonist, which has been adapted into the HBO TV drama series True Blood. Borrowing many conventions from romance novels and Gothic fiction, both of these series portray a romance between a human female and a male vampire; however, in a startling departure from the dominant traditions in vampire fiction, in which vampires signify transgression—excess of sex or deviation from some sexual norm—the vampires do not show any deviation from decency. Edward Cullen in Twilight and Bill Compton in the SVM usually do not kill humans, and (with one notable exception, for Bill) they do not attack humans sexually, either. Quite the contrary: they display almost perfect control over their “natural” urges. No longer dark or horrifying, these vampire heroes are almost defanged.

In reading these vampire novels, I will take the same position as Linda Barlow in reading romance novels: that is, I will treat them as “psychological maps which provide intriguing insights into the emotional landscape of women” (46). By analyzing the heroes (or hero-villains) of these new vampire romance novels in the context of Gothic novels and romance novels, I hope to explore the emotional landscape of women today. More specifically, I will argue that these two vampire stories reflect contemporary women’s lowered sense of danger concerning sexuality as such, yet heightened sense of danger in terms of the boundaries of self. Targeted at young adult audiences, Twilight thus ends as a fairytale in which the man makes every effort to talk the woman into sex and marriage by convincing her that the horror stories girls hear about men are not always true. Targeted at a more mature audience, the Sookie Stackhouse Novels offer a warier lesson, as Sookie realizes that her vampire hero is indeed not to be trusted, and worthy of being feared. Unlike Twilight’s Bella, that is to say, Sookie finds that her safe hero is not really defanged, but that his fangs are merely retracted. This realization is crucial to her acquiring a more mature perception of both sexuality and self, one appropriate to an adult woman negotiating the risks of contemporary romance.

Vampires of the Past and Vampires Today

Vampire stories in the nineteenth century offer us glimpses into illicit desires, allowing the writers to talk about sexuality in a way that otherwise cannot be done. Even in the absence of explicit descriptions of sexual acts, nineteenth-century vampire stories offered their authors the opportunity to hint at, or even revel in, a variety of sexual transgressions. Those celebrations of illicit desires can be seen in some of the earliest examples of vampire story: John William Polidori’s “The Vampyre” (1819), for example, in which male-to-male desire comes to the forefront, and then, about fifty years later, Sheridan Le Fanu’s story of female-to-female desire in another vampire story, “Carmilla” (1872). In these older stories, the fatal penetrations of a vampire’s bite displace/replace the unspeakable sexual penetrations they signify, a technique still employed in contemporary popular novels, where actual sexual acts might presumably be named or portrayed, perhaps in order to give an air of ominous significance and meaning to them that goes beyond the merely physical. Anne Rice’s The Vampire Chronicles, for example, plays with vampires’ transgressive sexuality, invoking both male to male desire and child sexuality. The Southern Vampire Mysteries can also be placed in this tradition, since many of its vampire characters show a variety of sexualities.

The characterization of today’s vampires has deep roots as well. The most enduringly influential presentation of the vampire remains Bram Stoker’s Dracula. Building on Polidori’s model, this fin-de-siècle Gothic novel molded what used to be a folkloric monster into a dark hero; in the process, it softened, or at least modulated, the figure’s transgressive sexual overtones. As Christopher Craft argues, vampire attacks confuse the “gender-based categories of the penetrating and the receptive” (261), but in Stoker’s text, the potentially homosexual desires that link Count Dracula and Jonathan Harker are lessened through the novel’s deployment of female vampires. What remains, however—giving a model for writers to come—is a novel that plays in memorable ways with the thrills, fears, and pleasures of sex more generally, as though even heteronormative sex were, in the vampire context, shadowed by a deliciously and exotically transgressive quality. Count Dracula’s national and class exoticism, as an aristocrat who hails from the backwoods of Europe, serves to emphasize his Otherness: a Byronic, “dangerous lover” figure, in Deborah Lutz’s terms, whose erotic allure “represents the paradoxical fascination and repulsion of sex that is desirable because it is dangerous, because it might lead to pain, expulsion, and/or death” (85).

We need not read the fin-de-siècle vampire text in exclusively sexual terms, however. Vampires in these novels might also be said to represent the British Empire’s latent fears of the colonized, with the mysterious deaths that vampires cause suggesting the Empire’s fears and guilt coming back to haunt it (in this case, quite literally). These cultural and sociopolitical overtones endure in contemporary American popular fiction, although they naturally play out somewhat differently in a nation of immigrants. As Count Dracula represents antiquity and exoticism to the English readers, for example, vampires in the United States are also often associated with something old and exotic—and, in the process, they allow authors to emphasize the antiquity and exoticism, or the sunny modernity, of specific American locations. Anne Rice, for example, sets New Orleans as the capital of American vampires because of its exotic atmosphere, especially in antebellum periods with its aristocracy and slavery, while Joss Whedon’s Buffy the Vampire Slayer, which featured a mix of immigrant and homemade, all-American vampires, played the contrast between these figures and his setting, fictional “Sunnydale,” California, for both horror and humor. Buffy even has an episode in which Buffy encounters the one and only Count Dracula, and while he manages to exert his hypnotic influence on Buffy, he seems comically out of place in a bright, West Coast suburb.

Both of the series I am considering here offer elaborate negotiations with Otherness, trying by turns to emphasize the alluring exoticism of the vampire characters and to Americanize them. In Twilight, for example, the heroine’s move from sunny and scorching Phoenix, Arizona, to gloomy and overcast Forks, Washington, a setting that has its own traditions of exotic horror (it recalls the 1990-91 TV series Twin Peaks) and which seems a believable home for sun-avoiding vampires, who find the environment quite favorable. The Cullen children, Edward Cullen’s vampire siblings, keep to themselves and stand out as a distinct group in a school cafeteria, rather like an ethnic or racial group in any American high school. However, the Cullens are not exactly foreign; the patriarch of the family, Carlisle came from seventeenth century England but the Cullen children were born, raised, and turned to vampires in the United States. They are, at heart, Americanized vampires, a fact that is emphasized when Dracula-like Romanian vampires, Stefan and Vladimir, visit near the end of the series, only to find themselves at odds with both the physical environment and with the other vampires in the New World. In the Sookie Stackhouse Novels, as a nod to the influence of Anne Rice’s work, New Orleans is the vampire capital of the United States. But although New Orleans retains some of its exoticized, Old World flair, Harris seems more interested in its place within a broader Southern context. Sookie’s first love interest, Bill Compton, used to be a Civil War soldier when alive, making him a hundred-percent Southern homeboy, and the first personal favor she asks of him is to talk about his Civil War experience to a history group to which Sookie’s grandmother belongs. Harris’s vampire heroes are still “Others,” yet if they are immigrants, they are primarily immigrants from the past (which is, at least proverbially, a foreign country).

Upon finding habitats in the U.S., then, vampires have lost some Otherness, a natural progression for outsiders in the land of immigrants. Indeed, if the vampires of both series evoke the image of cultural and racial minority inside the United States, they do so not in a mode of guilt or anxiety (as in the fin-de- siècle texts) but in an almost upbeat fashion: these “immigrants” have succeeded in assimilating to American society and values, their acculturation made evident by their success in the stock market or other investments. [1] (Each of the Cullen families, for example, has accumulated considerable wealth, impressing people with their expensive foreign cars.) New vampires maintain an old charm by remaining slightly foreign, slightly aristocratic, but they are also comfortably Americanized.

Heroes and Hero-Villains

The reduced foreignness and Otherness of vampire heroes in those stories points to broader changes in the “darkness” (in a non-racial sense) of their previously dark heroes. The hero-villain in the Gothic holds mysteries, which normally means unspeakable secrets; for example, aside from being an egomaniac, he could be a wife-beater, a murderer, a demon, and of course, a vampire. It was Mario Praz in The Romantic Agony (1933) who coined the phrase, the “Fatal Man,” to describe one prototype of main characters of the Gothic. Praz’ s example is Schedoni in Ann Radcliffe’s The Italian, and he sees the Fatal Man to be a descendent of John Milton’s Satan. He describes the Fatal Man to be of “mysterious (but conjectured to be exalted) origin,” marked by “traces of burned-out passions, suspicion of a ghastly guilt, melancholy habits, pale face, unforgettable eyes” (61).

In Praz’s account, the Fatal Man normally takes the position of the main character in Male Gothic, in which he pursues his insatiable desires—whether for power, for sex, for money, or for knowledge—using all the means available to him. This figure was memorably transformed into an actual hero (as opposed to simply a main character) in Jane Eyre’s hero-villain, Rochester. As Robert Heilman insists, Rochester is not simply a hero or a villain; he is a hero-villain—a hero with some villainous aspect, which must be resolved (or dissolved away) before the conclusion of the novel. This duality seems linked to Rochester’s masculinity: that is, Rochester is the Male as Other, a figure who has never entirely left the genre of popular romance. In their classic studies, both Janice Radway and Tania Modleski argue that sociopolitical conditions under patriarchy produce a psychological distance between men and women, and that romance novels represent this distance by having the heroes’ “masculine behavior” (Modleski 60) and their rejection of expressing emotions, as much as their access to power, make them seem “Other” to women. Ontologically alien to the heroine, the hero is difficult or impossible for her to read—until, that is, she finds a way to see through this cold and hard surface and discover that the hero is, in fact, sensitive and affectionate, and not “fatal” after all.

As many critics have argued, in romance fiction since the 1980s this distant hero figure has been supplemented by a new, more emotionally available presentation of man: a transformation in the genre that takes place in part by the addition of the hero’s point of view to the romance novel, and in part by an actual change in his behavior. In a study of the “hero’s presentation” from the 1970s to the 90s, Dawn Heinecken asserts that the romance hero has become “less silent, more emotional, and more overtly tender and caring” (158). The new vampire hero belongs to this new generation of men. Edward Cullen and Bill Compton express their feelings often enough to avoid major misunderstandings; as Bonnie Mann bluntly puts, “Edward gets it,” a sharp contrast both to earlier romance heroes and to real life teenage boys who are clueless about girls’ feelings (140). Indeed, both Edward and Bill always try their hardest to understand their girlfriends’ emotional lives, often putting concern for them ahead of their masculine code of behavior. Each may go away for a period of time, leaving their girlfriends to interpret physical distances as emotional distances, but on their return, each soon explains himself and clarifies the situation, easing the heroine’s anxieties: hardly the behavior of an ontological Other.

Safe Vampire Heroes

Whether they feature the dark alpha heroes of the past or the softer, caring heroes of today, romance novels have to end happily. In the former case, as Jayne Ann Krentz insists, the heroine must conquer or tame the hero to achieve their happy ending; in the case of a softer, caring hero, Heinecken explains, the heroine has to heal him. Theoretically speaking, a vampire love story might fit into either category: after all, vampire heroes are traditionally aristocratic and powerful, and the need to feed on blood gives the vampire hero plenty of reason to be a brooding hero, if he has any conscience at all, or to be sheer, terrifying evil if he continues to indulge his appetite.  (Angel, in Buffy the Vampire Slayer, torments himself for what he has done as a vampire before he regains his soul by a gypsy’s curse; over the course of the series he is arguably both conquered and healed by the heroine.) In the Twilight and Sookie Stackhouse Novels, however, what has to be solved before the conclusion of the story and the consummation of love is neither the heroes’ cold and distant attitudes nor his emotional wounding, because their boyfriends are, on the whole, conscientious, peace-loving creatures.

Edward Cullen in the Twilight saga, for example, belongs to a family that feeds only on animals, and he himself exhibits incredible self-control, subduing his desires—for blood and for sex—to the point that Bella does not have to worry about her safety at all, at least from him. Throughout the Twilight saga, Edward keeps trying to make Bella admit that he is a dangerous hero, but he only makes her feel safe, and his repetitious warnings serve mostly to remind us, by contrast, of how unthreatening he really is. As Carrie Anne Platt points out, Bella’s physical vulnerability reflects “social anxieties surrounding adolescent [female] sexuality” (80), but Edward behaves like an ideal boyfriend that a girl’s parents dream of. Because he sees Bella as easily “breakable” (Eclipse 466), he treats her like fine china until her transformation, preaching and practicing “mind over matter” (Twilight 300). Bella may find herself in occasional dangers because of her vampire boyfriend, but if Bella is a “magnet for trouble” (Twilight 174), this is so that Edward may repeatedly rescue her. The love affair itself is not a flirtation with death. As Bella aptly comments, Edward in fact belongs to a “fairy tale, rather than the world of horror stories” (BD 479). The safe vampire is less a dark hero than he is a knight in shining armor.[2]

In the Southern Vampire Mysteries, we see a parallel to the Cullen family’s decision not to drink human blood. Here, vampires have “come out from the coffin” (Dark 1) and live among humans upon the invention of artificial blood called “TrueBlood.”[3] Indeed, the vampires themselves are sometimes at risk from evil humans; on the day of their first meeting, Sookie saves Bill, the vampire hero of the series, from the Drainers, people who rob vampires of their blood to sell. Bill is so damaged and battered that Sookie coos, “poor baby” (Dark 10). This power inversion, however, is shortly corrected: Bill saves subsequently Sookie from those Drainers, who come back to attack her, and kills them. Since he is “mainstreaming,” i.e., attempting to live among humans, he does not kill to eat, but he can kill to protect her and himself. This killing does not disturb Sookie, and the peaceful feeling he can give to her is “priceless” “no matter what this creature beside [her has] done” (Dark 50). While witnessing the proof of his ability for violence, Sookie does not believe he would hurt her, “even if [he] were really mad at [her]” (Dark 166): a selective and controlled practice of violence, that is to say, establishes Bill to Sookie as a savior and protector. In this series, however—unlike the Twilight saga—the heroine’s faith that her vampire hero is harmless turns out to be incorrect, a turn that I will discuss shortly in the context of the third of the Southern Vampire Mystery novels, Club Dead.

Animalistic Sex and the Significance of Virginity

In both the Twilight series and the Southern Vampire Mysteries, vampires thus suppress and control their animalistic aspects in order to assimilate into modern American society. These animal aspects include both the thirst for human blood and sexual desire; in fact, the two are linked. Edward refrains himself from kissing Bella because he is worried that his sexual drive triggers his desire for blood, while in the Southern Vampire Mysteries, bloodsucking functions as foreplay. Bloodsucking is thus no longer a metaphor for sexual intercourse but a sexual act itself, and, in turn, this suggests that sexual desire, like the desire to feed, is irresistible. Edward’s abstinence and the “vegetarianism” in both series paradoxically crystallize the libidinal and hedonistic nature of bloodsucking and sex, and as a result, these novels reinforce the old and traditional view that sex is instinctual, uncontrollable, and potentially fatal. The attraction between the hero and the heroine is described as comparable terms. Both heroines feel an instant attraction for their “own vampire[s]” (Dark 1), while in return, Bella attracts Edward with her smell, and Sookie also possesses special fragrance irresistible to Bill. None of the complex negotiations, ambiguities, or misunderstandings of non-paranormal human relationships are on display in these novels; indeed, we do not even see the preliminary dislike that was once so common between the heroes and heroines of popular romance.[4] Attraction, compatibility, and true love are all somehow one.

This conjunction of attraction and true love is central to another motif in these series: the heroines lose their virginity to their vampire heroes. Like the construction of sex more generally in the novels, their use of the romantic convention of virginal heroines is curiously old-fashioned. What can we make of it? Romance writers such as Doreen Owens Malek and Brittany Young have defended this motif in the genre, arguing that virginity loss creates more drama and power to a story (Malek 118) and that this motif encodes an ideal of female autonomy and self-possession: as Young explains, the heroine “makes the choice to give [the hero] the gift of virginity” (122, my emphasis). From a more skeptical standpoint, however, one might observe that the traditional emphasis on female virginity in popular romance “enlists sexuality under the banner of love” (Cohn, 29), suggesting as it does that sex outside the context of “true love” remains somehow sinful, or at least unfortunate. It is thus notable that although many contemporary popular romance novels, according to Abbi Zidle, acknowledge the difference between love and lust in women, and even the existence of multiple true-love interests (30), in these series, a more traditional view of sex and virginity still seems to hold. In the words of romance author and critic Jayne Ann Krentz, who defends the virginity motif, there are “high stakes involved” (Krentz 112). And if popular romance generally embraces an “idea of selfhood as sexual” (Cohn, 35) those stakes include the selfhood of Bella and Sookie, a psychological issue we can distinguish from the more obvious moral and political issues bound up in female virginity.

Psychological Barriers

If the attraction between hero and heroine is instantaneous and instinctual and if the romance hero does not pose any threats, theoretically speaking, there lies no obstacle in consummating love. Where are the problems to be solved, the misunderstandings to be clarified, the mysterious pasts to be overcome? In their place, these new vampire romance novels offer heroines’ psychological barriers as obstacles. The concept of “boundaries of self,” familiar from critical accounts of Gothic, helps clarify what is at stake. Eugenia Delamotte argues that Female Gothic is concerned with the boundaries of self, signified in negotiations at the thresholds. According to her, Gothic episodes in which a heroine has to fend off an intruder threatening to come in, or struggle to escape from an underground cellar, all symbolize women’s anxieties about the boundaries of self: “terrors of separateness and the terrors of unity,” the “fear of being shut in, cut off, alone,” and the “fear of being intruded upon” (19). These new vampire novels also express the concerns with the boundaries of self of these heroines, who reject men or people in general, raising emotional barriers against them.

When we first meet Bella, her emotional barriers seem realistic enough. A social outcast in Phoenix, where the sun shines all year around and is inhabited with tanned blond girls, Bella does not “fit in,” either physically or socially. She does not “relate well to people [her] age,” the novel tells us, or to people in general (Twilight 10); even when she finds herself surrounded with admirers and friends in perpetually overcast Forks, Washington, she keeps to herself without finding a friend whom she can truly trust. Because the Twilight series is paranormal fiction, however, Bella’s emotional barriers can also be represented supernaturally. Edward, who can read the minds of others, cannot read hers, and other vampires cannot use their supernatural powers to harm her even while she is human, a power that becomes even greater when she turns into a vampire herself.

Sookie’s barrier is likewise literalized in supernatural terms. A telepath, Sookie cannot build any connection with others because their thoughts and feelings are oppressively transparent and overwhelming to her. What she calls “disability” makes her particularly stay away from men, rejecting any sexual advances from them. As a result, she has kept her virginity until the age of twenty-five, and has already given up on having a relationship, thinking that she will just “grow old and die” (Dark 56). In order to cope with her ability as a telepath, Sookie has to consciously reject hearing and understanding people’s minds; this training in shutting others off develops into a barrier against vampires’ supernatural intrusion. Thus, like Bella who intrigues Edward because of her blocking ability, Sookie surprises Bill Compton with her immunity to his hypnosis. In effect, these series return to the notion of an unreadable, gendered Other—but this time, it is the heroine who stands aloof and resistant. These heroines’ emotional barriers are the symbols of their isolation and alienation, but also of their obstinate defense of the boundaries of self against romantic approaches. To balance out softened heroes, we have hardened heroines.

In a more literal sense, barriers and thresholds hold a particular significance in vampire lore. On the one hand, DeLamotte argues that vampirism “represents the threat of physical violation—a transgression against the body, the last barrier protecting the self from the other” (21). On the other hand, vampires cannot enter a house unless invited, or so the convention runs. Between these two extremes we find vampires’ legendary propensity for psychological violation. Because they cannot enter houses uninvited, vampires have to have the mental ability to manipulate and intrude upon human minds so that the physical intrusion becomes possible; in other words, a psychological penetration precedes a physical penetration. Although the convention of “no entry unless invited” is not employed in Twilight, Edward does have the ability for mental intrusion, i.e., to read people’s minds, and what intrigues him most about Bella is that he cannot read her. In the Southern Vampire Mysteries, vampires do have to be invited into a house, and they do hypnotize humans in order to do so—but sometimes in these novels, blood consumption also serves as an invitation into the psychological domain, reversing the trope. When injured, for example, Sookie has to drink Bill’s blood to heal, resulting in the first penetration that prepares their eventual sexual encounter.[5] Sookie lowers her guard, and then she realizes how she “reveals herself” to Bill (Dark 33). Not every blood-drinking incident in this series is as symbolically fraught as this one, but clearly this (inverted) human/vampire bodily penetration promotes the emotional and psychological dissolutions of boundaries, which ultimately leads to a sexual union that combines physical and psychological aspects.

Sex as Psychological Mediator

In these vampire novels, sex becomes a means to “share” feelings, rather than simply to exchange bodily fluids. In the world in which dangerous vampires are not so dangerous, the heroines’ special abilities concerning “penetrability” complement the relative lack, or unwillingness of vampires to “penetrate” in creating a necessary obstacle to be overcome. Before the intrusion and invasion can occur, the heroines have to learn the mistake of their ways by spending time with the patient and conscientious vampires so that the heroines’ boundaries of self stop being a problem. Here, again, we see a role inversion from traditional romance; the one who has to be understood and healed is now the heroine. Bella learns to trust others and to make friends, mostly with the Cullens; Sookie Stackhouse has to be healed by opening up about her painful past, in which she was sexually molested by her uncle. Bill Compton is a perfect healer and avenger who helps Sookie prepare herself to love a man.[6] Pamela Regis suggests that in the romance novel, “intimacy” is a means to conquer the barrier of gender, both physical and emotional (180). In the Southern Vampire Mysteries, this intimacy is achieved in a profoundly literal way, as the “blood bond” established through drinking and being drunk (a mutual “penetration”) establishes a psychic bond. After sex, as well as blood-sharing, the heroines literally can feel the vampires’ feelings. To borrow a metaphor from more traditional vampire narratives, these heroines have opened a door, psychologically and physically, and invited their vampire heroes into their inner place.

Bella’s impenetrability might also be understood in a religious context. The author of the Twilight series, Stephanie Meyers, is a Mormon, and the saga can be read as an allegory of indoctrination to Mormonism, in which a non-Mormon “gentile” girl from a dysfunctional family finds faith with the guidance of a Mormon man, who advocates abstinence until marriage, and finally becomes assimilated into a close-knit “beautiful family,” united “forever and forever and forever.”[7] On the physical level, Bella seems willing to step up her relationship with Edward further, and she even suggests that their roles are reversed; “you make me feel like a villain in a melodrama—twirling my mustache while I try to steal some poor girl’s virtue” (Eclipse 453), but unlike Sookie, Bella remains unreadable to Edward even after losing her virginity and being transformed into a vampire. As Penelope Williamson argues about romance and the heroine’s virginity, the “heroine does not lose her innocence along with her virginity” (130), and Bella’s continuing psychological “impenetrability” is a vivid instance of that ongoing innocence and the inalienable power of her separate selfhood. Indeed, when Bella becomes a vampire herself, a transformation required for her to safely give birth to her half-vampire child, her power is amplified. Bella’s impenetrability is no longer limited to herself but expanded to protect her “family” from outside threats. Williamson argues that in late 20th-century romances, “through the hero’s lovemaking” the heroine “discovers the power and potential of her woman’s sexuality” (130). In keeping with the generally conservative ethos of Twilight, Bella does not become a sexually powerful or exploratory wife. [8] But she does acquire a new, particularly womanly power through her sexual experience—or, to be specific, through maternity. Once Bella becomes a mother, she can protect her family.

In both of these vampire series, then—and in sharp contrast to earlier, more transgressive vampire narratives—sexual intercourse and blood-sharing lead to the building of the familial bond. Bella gets pregnant immediately after her first sexual encounter, followed by her transformation, and Sookie has her first sex soon after her Grandmother, her only close family member, dies.[9] Sex is a way to create a family or create a substitute for a family. In other words, these new vampire romance novels uphold the traditional fantasy of emotional bonding and merging of self through sexual intercourse. What were once transgressive acts of sex with (or penetration by) vampires are now safe and morally and socially legitimate. In keeping with the other ways that the vampire narrative has been Americanized, these series present sex with vampires as an expression of what conservative discourse in the United States commonly refers to as “family values.”

Rich Vampires and Poor Heroines

In her 1999 study of “Changing Ideologies in Romance Fiction,” Heinecken links the changing construction of the romance hero, with his newfound emotional accessibility, to a new construction of sexuality. In late 20th-century romance novels, she posits, sex is “no longer a mere physical act” but rather an “expressive form of communication” (168). The heroes and sexual encounters in these new vampire romances—especially in the Southern Vampire Mysteries—might both seem to follow this new model, but as we have seen, the ideologies of the series remain remarkably conservative, especially in their construction of the romance heroine’s career prospects or financial situation. In Twilight, Bella does not have any future plan other than marrying Edward. She has a chance to get a college education, but she does not seem to take that path at the end of the series. Repeatedly Bella insists that she does not want to be one of the girls who get married and have children right out of high school, but she does exactly that. Naomi Zack insists that the popularity of Twilight indicates “what young women aspire to in ‘having it all’” (122), yet Bella has only Edward (and later, Renesmme). He is the “only raison d’être” for her (158), as Abigail E. Myers says, and we can understand this from an economic standpoint, as well as a psychological one. Bella is, after all, a lower-middle class girl marrying into a rich family, without any financial independence. In the Southern Vampire Mysteries, Sookie has a job (she is a cocktail waitress), but she too goes out with a rich man, and at one point memorably envies the financial help Bill gives to his descendents while she is struggling financially. The class difference between the heroes and the heroines in these new vampire romance novels looks back to the much older model of romance narratives described by Jan Cohn in Romance and the Erotics of Property (1988); it does not correspond to the more feminist worldview Heinecken saw emerging at the end of the twentieth century. Those men in these new vampire novels may have nearly equaled women in their emotional capacity, but women have not correspondingly increased their social or economic power.

Similarly, the reduced Otherness of vampire heroes do not indicate that the codes of behavior for men and for women have become less different, or that men and women no longer live in separate worlds. Quite the contrary: although these safe heroes share more feelings with the heroines—an ideologically progressive development—they do still live in different worlds, a gendered difference that is underscored by the difference between vampires and humans. Only marriage can bring these disparate worlds together. This union is accomplished in the Twilight series, but the Southern Vampire Mysteries present a more challenging, adult narrative, lacking this comfortable closure. The poor heroine who does not “want anyone owning” her (Gone 98) has to keep fighting to find a more equal relationship with a powerful man—and in the process, she rediscovers the danger that he—as both man and vampire—actually poses to her.

No Longer Safe

As the Southern Vampire Mysteries progress from novel to novel, Sookie learns that the safe vampire, Bill, is not as safe as the reader has come to believe. Normalized for us through his profession (he is a computer programmer and vampire census worker), Bill remains both male and a vampire, and the dangers posed by both of these natures become painfully clear when, in a momentary loss of self-control under physical stress, Bill forcefully sucks blood from Sookie and rapes her. The novel handles this assault in an interesting way. As a rule, Sookie turns a blind eye to Bill’s violent tendency; from quite early in the series she has known his nature, which makes him lose his personality with the scent of blood. She is, in fact, less wounded emotionally by this assault, based on presumably uncontrollable urges, than she is by learning that Bill originally approached her with an ulterior motive, under orders from a vampire boss who wants to exploit her telepathic ability, a fully conscious decision. In effect, she regards his emotional encroachment of her boundaries—her blind trust and emotional attachment—more seriously than his physical encroachment. It is the emotional betrayal that makes her feel a pain that is “tied up with a rage so profound” (Definitely 185) that she has never felt before because the “structure” that her emotion is built upon since she has met him is “torn down” (Definitely 187). Rather than flee from this risk into a safer, more secure relationship, Sookie moves on to romances where the risk is more clearly visible, right from the start: first a brief affair with the weretiger, Quinn, and then another vampire lover, Eric Northman, a man who looks “kind of like the guys on the cover of romance books” (Dark 105). “Blond and blue-eyed, tall and broad shouldered,” (Dark 105), Eric is a thousand-year-old Viking with an accent occasionally peeking through. Arrogant, narcissistic, power-hungry, emotionally inaccessible, Eric is thus more exotic than Bill, and a more traditional romance hero.

With this invocation of “romance books,” the Sookie Stackhouse Novels step into the realm of metafiction—in fact, there are many references to popular romance fiction in the series. Sookie and her grandmother read romance novels in their spare time, and there is another character, in addition to Eric Northman, who not only looks like a romance hero but also competes for “Mr. Romance” (well-known a cover model competition) at a romance readers’ convention.[10] Like a romance reader gazing at attractive cover models, Sookie turns a fetishizing gaze on naked weretigers and shapeshifters; she mentions that she wants to “remember the sight” of a man’s naked body because she wants to “recall it at [her] leisure later” (World 251), and her distant cousin Claude is such a “treat for the eyes” (Doornail 20) that every time he appears, Sookie and all the other women stare appreciatively at him, despite his conspicuous lack of interest in women. More importantly, however, the series’ turn from Bill, who seems like a “new model” romance hero, but is not really safe, to Eric, the “old school” arrogant romance hero, suggests that the gender negotiations in romance novels, especially of the older, more traditional variety, remain a useful model to keep in mind when confronting the dangers of adult sexual relationships. Sookie’s growth as a woman entails learning that a safe man does not exist, that to be a woman is to learn how to manage a difficult man, and that it is a dangerous illusion to believe that one’s own emotional barriers are a woman’s only obstacle to full sexual happiness.

As the series progresses, Sookie’s love life becomes more and more complicated. Bill’s vampire obligation comes before his romantic interest; Quinn, a weretiger, is bound by his family obligation; and Eric’s priorities lie in the political power game he pursues in the vampire world. Sookie treads more carefully with Eric, since “trust [has] gotten [her] burned in the past” (Family 17), a clear reference to her experience with Bill. She may have opened up her barriers to accept Bill, but now she has to lift up her guard again to protect herself; indeed, in one novel, Dead Reckoning (2011), she goes so far as to cut off her “blood bond” with Eric, an attempt at restructuring and reestablishing her boundaries of self. Eric softens to Sookie to the point that his subordinate worries that he is not practical when it comes to her, but he never unequivocally puts her before his political ambitions. Even when the two marry, in Dead and Gone (2009), the marriage fails to stabilize their union, in part because Eric tricks Sookie into marrying him, and in part because their vampire-style marriage, as with all the other marriages in the vampire world, is of a matter of ownership, not of idealized emotional union.[11] Occasional appearances of Bill tangle up her love life still further, for he always has a “special place in [her] heart” (Family 33). It is Bill, not Eric, who comes to rescue Sookie when her life is critically in danger, and she confidently states that he still loves her even after her marriage to Eric (Gone 224). Refusing simplicity, the series refuses to present Sookie’s original psychological obstacle as the only barrier between her and a happy and safe relationship. No man she is involved with is ever free from other obligations that complicate their relationships, whether their vampire customs or political considerations, and the vampire world remains dangerous, in multiple ways. In short, in this series, romances are never simple or straightforward, and for a woman who believes that marriage is not, in fact, supposed to be “like a settling back in a La-Z-Boy” (Gone 98), exciting but never-comforting romance adventures may continue to unfold.


The Twilight and Southern Vampire Mystery series both show a new breed of vampire heroes, and they both locate the obstacles to true understanding and the consummation of love, at least initially, not in those new heroes, but in the heroines. Things develop quite differently as each series goes on, in part because of their contrasting audiences. Aimed at a Young Adult readership, Bella’s story is a traditional story of a woman who transforms from a daughter to a mother and a wife—a regression, politically speaking, from the feminist outlook of Buffy the Vampire Slayer a decade before, and one that depends on readers’ willingness to commit to the series’ fairytale ending, in which the heroine and the hero end up eternally free from adult obligations (in addition to freedom from mortality). Sookie Stackhouse, by contrast, does not get a fairytale ending. After suffering disappointment and betrayal with her first love, she finds herself married to a vampire who is explicitly compared to a “romance hero,” a man who is, and remains, both attractive and terrifying, with a world of his own outside of their relationship. (Where Bill had to confront Sookie’s “Otherness,” Sookie must negotiate Eric’s.) Awakened from the dream of a safe, “defanged” vampire lover, this romance-reading heroine has to face the numerous, ongoing, unromantic problems involved in adult love, including the crucial issue of keeping her own integrity and owning her own life while in a relationship. Safe vampire heroes, that is to say, are young women’s fantasies, but safe vampires may not be able to stand the test of more mature readers, especially when they are readers of popular romance.

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[1] Natalie Wilson argues on the implications of race and ethnicity in her article, “Civilized Vampires Versus Savage Werewolves: Race and Ethnicity in the Twilight Series,” pointing out the use of stereotypical “savage” image of Native American in representation of the Quileutes. I agree with this reading, and I have to point out that the Cullens as new immigrants do not necessarily contradict her reading, for they do seem to acquire their “ultra-white, ultra-privileged” lifestyle through their assimilation efforts they have made in the United States. In the SVM, too, these two contrasting images are clear, too. As opposed to “aristocratic” vampires, weres and shapeshifters, especially a clan of werepanthers, who are mostly construction workers and mechanics, evoke the image of working class people who live under deprived conditions.

[2] Some critics offer various analyses of Edward both in positive and negative lights. For example, Edward can be read as a self-sacrificing savior and Christ figure, according to Sandra Gravett. Yet more important is the argument that Edward is not a caring tender boyfriend, but a controlling and overbearing stalker. Rebecca Housel goes as far to say, “In any world other than the fantastical one created by Meyer, Edward would be jailed” (188). For more detailed analyses of the power issue between Edward and Bella, see, for example, Platt’s “Gender and Sexual Politics in the Twilight Series,” Melissa Ames’ “Twilight Follows Tradition,” and Abigail E. Myers’s “Edward Cullen and Bella Swan: Byronic and Feminist Heroes…or Not.”

[3] As one can tell by the phrase “come out,” the vampires and shapeshifters (who come out in the ninth book, Dead and Gone) are evocative of minorities, especially sexual minorities. Harris consciously uses this analogy to take up the issue of the civil rights of vampires and shapeshifters occasionally. Characters sometime react with “I am Christian” statements in denying the accusation of being vampires or shapeshifters, suggesting these supernatural characters represent people with unChristian lifestyles. However, the main character Sookie is unhesitatingly straight, and her love interests respond to her as traditional heterosexual heroes.

[4] In Twilight, the view that a marriage is based on an animalistic and instinctual bond is further confirmed with the werewolves’ habit of “imprinting,” whereby they instinctively find their future mates.

[5] This process is repeated in her second union with Eric. After sharing each other’s blood, they form a “blood bond,” which enables them to understand each other’s feelings and thinking, and that bond eventually leads to their vampire marriage.

[6] However, Bill Compton’s solution to Sookie’s pain—to have her uncle killed—gives her the first moment of hesitation regarding the safety of Bill. And she does regret her decision later. Sookie wonders if she “should have cut and run” when she found out he was capable of violence (Family 33).

[7] Some critics offer analyses of Twilight in the contexts of Mormon teachings. Marc E. Shaw and Margaret M. Toscano both point out the ending with the happy vampire family is a supernatural version of the Mormon teaching of an eternal marriage, “forever and forever and forever.”

[8] Sandra Gravette points out that Bella “shows herself as the model of a timid virgin” (41) once she becomes a wife, contrary to her former sexually-curious self.

[9] In a later development, Sookie discovers and unites with her lost (non-human) family members while she goes through various troubles and disappointments in love.

[10] To a lesser degree, especially in the movie adaptations, Twilight also offers the objects of female gaze with always half-naked Jacob and other werewolves, suggesting the way in which the movies are consumed.

[11] Their marriage becomes more strained in Dead Reckoning, when she learns that Eric may have to fulfill an arranged marriage with another vampire, set up by his superior.