This book analyzes the differences in content, reader expectation, and social/moral/ethical functions of the three types of novels in America of the 1950s. It challenges the notion that highbrow novels (Lolita ) do important cultural work while popular novels contribute to personal and social decay, and examines how time periods influence the moral content of novels. The book separates popular fiction into lowbrow (Peyton Place ) and middlebrow (Man in the Grey Flannel Suit ) and explains that lowbrow (like highbrow) evolves from the folklore tradition and contains messages about how to be a good man or good woman and how to find a satisfying niche in the social order. Middlebrow, on the other hand, evolves from myth tradition and relates lessons on what personal adjustments need to be made to succeed in the economic order. Middlebrow novels most reflect the time and place of their writing because conditions for economic survival change more than conditions for social survival. Arguing that what most distinguishes highbrow from lowbrow is the audience, highbrow writers try to separate from the flock; lowbrow writers to include. This study differs from such well-known studies of popular fiction as John Cawelti's and Janice Radway's in looking beyond the surface features of plot, character, and theme. The book also challenges arguments that novels in which marriage is women's highest triumph and aggressive heroism men's reinforce limiting cultural paradigms.

The first full-length scholarly study of Peyton Place, Grace Metalious's classic story of New England indiscretion

This true crime history examines the surprising connection between an infamous small-town murder and the bestselling novel it inspired. Born and raised in Manchester, New Hampshire, Grace Metalious shocked the nation in 1956 with Peyton Place, her sexually charged debut novel about murder in a small town. It spawned a series of novels, two Hollywood movies, and a long-running television series on ABC. It also made Metalious a pariah in her hometown, where she became tabloid fodder until her untimely death at the age of thirty-nine. Unknown to most readers, the fictional story was inspired by a real crime known as “The Sheep Pen Murder,” which took place in Gilmanton, New Hampshire, in the late 1940s. Now historian Renee Mallett skillfully weaves together the lives of Metalious and Barbara Roberts, the confessed killer behind The Sheep Pen Murder. In The “Peyton Place” Murder, Mallett explores what happens when true crime and literature meet.

In Venus in Exile renowned cultural critic Wendy Steiner explores the twentieth century's troubled relationship with beauty. Disdained by avant-garde artists, feminists, and activists, beauty and its major symbols of art—the female subject and ornament—became modernist taboos. To this day it is hard to champion beauty in art without sounding aesthetically or politically retrograde. Steiner argues instead that the experience of beauty is a form of communication, a subject-object interchange in which finding someone or something beautiful is at the same time recognizing beauty in oneself. This idea has led artists and writers such as Marlene Dumas, Christopher Bram, and Cindy Sherman to focus on the long-ignored figure of the model, who function in art as both a subject and an object. Steiner concludes Venus in Exile on a decidedly optimistic note, demonstrating that beauty has created a new and intensely pleasurable direction for contemporary artistic practice.

Reflecting current trends in scholarly analysis of evil and the feminine, the chapters contained in Re-visiting Female Evil focus upon various ‘re-interpretations’ of evil femininities as a cultural signifier of agency, transgression and crisis, re-interpreting them through rewriting of ‘other’ stories, hermeneutic re-interpretations of ancient/classical texts, and revised film/ stage adaptations. These papers illustrate how gendered cultural myths of women’s intrinsic connection to evil still persist in today’s patriarchal society, though in variant and updated forms. Mischievous, beguiling, seductive, lascivious, unruly, carping, vengeful and manipulative – from the Disney princess to the murderous Medea, these authors grapple with our understanding of what it is to be and do ‘evil’, exploring the possible sources of the fear and hatred of women and the feminine as well as their continual fascination and appeal, and how these manifest in a range of 'real life' and fictional narratives that cross times, cultures and media.

Celebrated as new consumers and condemned for their growing delinquencies, teenage girls emerged as one of the most visible segments of American society during and after World War II. Contrary to the generally accepted view that teenagers grew more alienated from adults during this period, Rachel Devlin argues that postwar culture fostered a father-daughter relationship characterized by new forms of psychological intimacy and tinged with eroticism. According to Devlin, psychiatric professionals turned to the Oedipus complex during World War II to explain girls' delinquencies and antisocial acts. Fathers were encouraged to become actively involved in the clothing and makeup choices of their teenage daughters, thus domesticating and keeping under paternal authority their sexual maturation. In Broadway plays, girls' and women's magazines, and works of literature, fathers often appeared as governing figures in their daughters' sexual coming of age. It became the common sense of the era that adolescent girls were fundamentally motivated by their Oedipal needs, dependent upon paternal sexual approval, and interested in their fathers' romantic lives. As Devlin demonstrates, the pervasiveness of depictions of father-adolescent daughter eroticism on all levels of culture raises questions about the extent of girls' independence in modern American society and the character of fatherhood during America's fabled embrace of domesticity in the 1940s and 1950s.