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

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

This blog is created as part of thinking activity given by Prof. Dilip Barad from MKBU. It explores Mary Shelley's novel Frankenstein and examines its impact on cultural studies. For additional details, please refer to the Teacher’s Blog.

Part 1: Revolutionary Births

The Creature as Proletarian

The creature’s mix of innocence and anger kind of mirrors how society views revolutions and the struggles of people who’ve been oppressed. Because he looks and acts differently, society immediately sees him as a threat. This idea taps into how the world can be quick to label anyone who doesn’t fit in as dangerous or rebellious.

But if we look at him from a postcolonial angle, his innocence becomes clear. He’s just reacting to the way the world treats him, with hardly any real choices. When his creator leaves him alone, it’s a lot like how marginalized groups—like enslaved people or colonized communities—are treated as outsiders. Society often stereotypes them as “dangerous” just because they’re different. So, the creature ends up representing how the oppressed might react, not out of inherent anger but out of a real need to be seen and understood.

The Black Panther movement's focus on self-defense and community empowerment is similar to the Dalit Panther movement and the Creature's journey from silent suffering to organized resistance. Both movements show the transition from helplessness to empowered assertion of rights.

A Race of Devils 

In Frankenstein, Shelley digs into ideas of race and empire by making the creature an “Other”—someone everyone fears and isolates just because he looks and acts differently. This idea reflects how colonial powers have historically treated racial and ethnic groups, dehumanizing them simply for being different. Victor Frankenstein’s reaction to his creation is a lot like the attitude of colonizers: he’s focused on gaining knowledge and power but doesn’t care about the responsibilities that come with it. He’s afraid of the creature because he’s unfamiliar, and this mirrors how colonial societies rejected and marginalized other races and cultures.

Shelley’s story brings out how treating certain people as “outsiders” often leads to isolation, which can spiral into rebellion. In history, marginalized groups who were alienated and treated unfairly often pushed back, resisting the systems that labeled them as less than human. These themes still hit home today, as conversations about race, privilege, and power are still very much alive. Systemic racism and the exclusion of marginalized groups show that the effects of colonialism are still around, shaping how power and privilege are distributed. Shelley's story pushes readers to think about empathy, inclusion, and taking responsibility for those we view as “other,” which are essential values if we want to address today’s racial inequalities.

From Natural Philosophy to Cyborg 

Today’s big leaps in science reflect the warnings in Frankenstein about what can happen when human ambition isn’t kept in check. The novel shows the risks of pushing limits without considering the consequences, and we’re seeing similar issues now with advances in things like gene editing and AI. As we start to modify genes to potentially shape future generations or develop AI that could someday operate beyond our control, people are becoming worried about where this might lead. There’s this feeling that, even though these advancements seem exciting, they could end up causing serious problems if not handled responsibly.

Genetic engineering and cloning raise concerns similar to those in Frankenstein. Techniques like CRISPR can be used to create "designer babies," raising ethical issues around eugenics and inequality.  Consequently leads to "Biological Elitism" This could lead to a genetically enhanced elite, exacerbating existing social divides.

A lot of stories—books, movies, and more—have been made that deal with the same ideas, like robots taking over or genetically modified humans creating issues we can’t fully predict. This idea is similar to Frankenstein: if we create something powerful or intelligent, we also take on the responsibility to make sure it doesn’t end up causing harm. In pursuing new tech, we need to think not just about what we can do, but what we should do, making sure we don’t create things that could come back to harm society.

Part 2: The Frankenpheme in Popular Culture

First Film Adaptation and Popular Retellings

The fear of scientific progress has long been a central theme in literature, particularly in *Frankenstein*, where the monster embodies the peril of advancing science without moral awareness. Victor Frankenstein’s obsessive pursuit of knowledge drives him to create life, yet his failure to take responsibility for that life turns his success into tragedy. The creature thus becomes a representation of the unforeseen dangers of unchecked ambition and the ethical dilemmas that arise from human experimentation.

Over time, however, public attitudes toward science have evolved. With the emergence of technologies like genetic engineering and artificial intelligence, the initial fear and suspicion have given way to a more nuanced understanding. Modern audiences recognize both the promise and the peril of innovation. In contemporary adaptations of *Frankenstein*, the monster is often reimagined as a sympathetic, even tragic, figure—one whose suffering highlights human neglect and misunderstanding rather than innate evil.

This reinterpretation mirrors a broader cultural shift: science is no longer seen solely as a threat but as a force that can bring progress when guided by ethics and responsibility. Yet the fundamental warning at the heart of *Frankenstein* remains significant—scientific advancement, no matter how groundbreaking, must always be tempered by moral consideration and accountability for its consequences.

Reading and Analysis

The Creature’s education through books like 'Paradise Lost', 'Plutarch’s Lives', and 'The Sorrows of Werter' broadens his intellect but also intensifies his suffering. These works teach him about virtue, love, and human civilization, yet they also make him painfully aware of what he lacks—companionship, acceptance, and identity. He relates to Adam’s loneliness and Satan’s rebellion, reflecting his conflicted nature. While he learns moral ideals and empathy, his inability to experience them in real life leads to despair and bitterness. Thus, his pursuit of knowledge becomes both a blessing and a curse—enlightening his mind but condemning his heart to loneliness and resentment.

Film and Media Reflection 

In early film versions such as James Whale’s 'Frankenstein' (1931), the Creature is portrayed as both pitiable and terrifying, embodying society’s fear of the unfamiliar and the consequences of unchecked scientific ambition during a time of rapid industrial growth. These adaptations warned against the dangers of science without moral restraint, echoing public anxiety over technology’s potential to escape human control.

Over time, reinterpretations like 'Ex Machina' and 'Blade Runner' have updated the story to address modern ethical questions surrounding artificial intelligence and genetic engineering. These films explore whether artificial beings possess consciousness, autonomy, and the right to exist, while also emphasizing the moral responsibilities of their creators. Many recent versions shift the focus toward the Creature’s isolation, portraying him less as a monster and more as a victim of rejection and prejudice, thereby linking his experience to contemporary social issues such as racism, marginalization, and alienation.

Ultimately, 'Frankenstein' remains a living narrative that adapts to each era’s concerns. Its core critique—warning against the misuse of knowledge and the neglect of empathy—continues to resonate, reflecting humanity’s ongoing struggle to balance scientific progress with ethical responsibility.

References :

Barad, Dilip. “Thinking Activity: A Cultural Studies Approach to Frankenstein.” Reserchgate, Nov. 202AD, https://doi.org/10.13140/RG.2.2.24589.76005.

Barad,Dilip.  Why Are We so Scared of Robots / AIs? blog.dilipbarad.com/2019/03/why-are-we-so-scared-of-robots-ais.html.

“Eugenics: Its Origin and Development (1883 - Present).” Genome.gov, www.genome.gov/about-genomics/educational-resources/timelines/eugenics.

Frankenstein; or, the Modern Prometheus. 5 Nov. 2024, www.gutenberg.org/cache/epub/84/pg84-images.html.

Levine, “the Ambiguous Heritage of Frankenstein.” knarf.english.upenn.edu/Articles/levine.html.

Lobdell, None. “Never Dead: Mary Shelley’s ≪Em≫Frankenstein≪/Em≫” Science Fiction Studies, vol. 47, no. 2, Jan. 2020, p. 253. https://doi.org/10.5621/sciefictstud.47.2.0253.