A Cultural Studies Approach to Frankenstein

A Cultural Studies Approach to Frankenstein

Introduction: Reading Frankenstein through Cultural Studies

Mary Shelley’s Frankenstein; or, The Modern Prometheus (1818) is more than a gothic horror story it is a profound critique of human ambition, social exclusion, and moral responsibility. When examined through the Cultural Studies framework, the novel becomes a rich site for exploring issues such as class struggle, colonialism, patriarchy, scientific ethics, and the construction of the “Other.”

As part of the Thinking Activity assigned by Dr. Dilip Barad, this blog interprets Frankenstein as a cultural artifact born out of revolutionary times and as a living narrative that continues to evolve in today’s media and digital age. The discussion is organized into two key sections:

1. Revolutionary Births – exploring the historical, political, and cultural context that shaped the novel.

2. The Frankenpheme in Popular Culture – examining how the myth of Frankenstein has been transformed and reinterpreted in modern times. 

Part 1: Revolutionary Births

1. The Creature as Proletarian

Mary Shelley wrote Frankenstein during a period of political upheaval influenced by her parents, Mary Wollstonecraft and William Godwin, as well as revolutionary thinkers like Thomas Paine. The Creature symbolizes the oppressed working class — created by the powerful yet denied recognition and compassion.

He represents the proletariat, a being who labors, suffers, and demands acceptance in a world that rejects him. His revolt against Victor mirrors the uprising of the oppressed against their creators or masters.

Reflection:

The Creature’s dual nature as innocent and vengeful reflects society’s fear of revolution. Shelley invites sympathy for the “monster” while exposing the cruelty of those who refuse to understand him. In this sense, Frankenstein becomes a political allegory of exclusion and rebellion.

2. A Race of Devils: Race, Empire, and the ‘Other’

Shelley’s Frankenstein engages deeply with the idea of the “Other”, a central concept in Cultural Studies. The Creature is not only physically different but socially alienatedm an outsider to all human communities.

This mirrors the colonial mindset of the 19th century, where the West often dehumanized non-European races. Victor’s obsession with “creating life” can be read as a form of imperial dominationm an attempt to control nature and humanity itself.

Reflection:

Even today, global discourses on race and privilege echo Shelley’s insights. The Creature’s isolation warns against the dangers of prejudice, colonial arrogance, and social exclusion that persist in modern societies.

3. From Natural Philosophy to Cyborg

The novel also anticipates the cyborg era. Shelley’s vision of scientific creation gone wrong finds new relevance in today’s world of AI, cloning, and genetic engineering. Victor’s pursuit of forbidden knowledge mirrors the moral and ethical dilemmas faced by modern scientists and technologists.

Reflection:

Modern innovations like AI or gene editing continue to raise the same question Shelley asked two centuries ago: Where should humanity draw the line between creation and destruction? The novel becomes a cautionary tale about hubris, reminding us that progress without ethics leads to alienation and chaos.

Part 2: The Frankenpheme in Popular Culture

1. The Endless Life of Frankenstein

The term “Frankenpheme,” coined by Timothy Morton, refers to the endless reproduction of Frankenstein’s ideas across literature, film, and digital media. The first cinematic adaptation in 1910 began a legacy that continues in films like The Bride of Frankenstein (1935), Blade Runner (1982), and Ex Machina (2015).

These adaptations reimagine Shelley’s themes for new audiences each reflecting its era’s technological anxieties and cultural fears. The Monster becomes a metaphor for the consequences of industrialization, automation, and dehumanization.

 Reflection:

The lasting impact of Frankenstein lies in its flexibility. Whether in scientific discourse, political speeches, or debates about artificial intelligence, Shelley’s narrative continues to question the limits of human control and moral responsibility.

2. The Creature in Media and Modern Thought

The Frankenpheme also extends to popular culture—songs, cartoons, novels, and even political metaphors (“Frankenfoods” for genetically modified crops). These reinterpretations show how the novel’s revolutionary spirit has survived commercialization.

Even in humorous or parodic forms like Young Frankenstein (1974), the story maintains its power to critique science, authority, and identity. Each version, however transformed, keeps Shelley’s warning alive: creation without compassion leads to destruction.

Conclusion: The Monster Within Society

Reading Frankenstein through the lens of Cultural Studies reveals that the real “monster” is not the Creature but the society that rejects difference. Mary Shelley’s novel stands as a timeless critique of power, oppression, and moral irresponsibility.

From the Industrial Revolution to the Digital Age, humanity continues to repeat Victor’s error  creating without empathy and ruling without reflection.

The novel’s survival across centuries and cultures proves its revolutionary essence. Every adaptation, every “Frankenpheme,” reminds us that culture itself is a laboratory where we recreate our fears, our flaws, and our future.

Ultimately, Frankenstein challenges us to look inward  to recognize that the true monster may be the one who refuses to see the humanity in the “Other.”

References

Shelley, Mary Wollstonecraft. Frankenstein; Or, The Modern Prometheus. Project Gutenberg, 1993,
www.gutenberg.org/ebooks/84.