The “King” Rules in The Scarlet Letter

Michel Foucault’s The History of Sexuality became much clearer after reading Nathaniel Hawthorne’s The Scarlet Letter. Hawthorne’s tale is the perfect lens through which to view juridico-discursiveness in action. I also enjoyed the added richness of the Foucauldian lens because I was reading The Scarlet Letter for the second time. This time around it was not just a story about society’s reaction to adultery, but a case study of local power relations. I can see why this is the first book we are reading in class; it is a clear example of a society in which the “king” rules.

In the “Custom House” the 19^th century’s attitude towards sexuality is evident. Hawthorne writes that he feels an obligation from the ghost of Surveyor Jonathan Pue to tell the story of Hester Prynne (Hawthorne 26). Hawthorne needs to discuss this particular instance of sexuality and put it into the common discourse. Foucault posits that in the 19^th century “repressed” sexuality came out in the medical and educational doctrines of the time; judging from The Scarlet Letter it also came out in literature. Hawthorne’s style of writing makes the book relatively easy to read, and the plot and characters create an exciting page-turner. I do not doubt that when it was published people enjoyed reading the story. In my opinion, one of the main reasons for this is that scandalous sexual behavior is present. Not only was sexuality pervading societal discourse, but it was widely read in the form of novels, as well.

Morality, especially stemming from religion, is as prominent in The Scarlet Letter as rule by civil law. In fact, religious morality seems to serve as a form of juridico-discursiveness. During colonial times it appears as though the law was so influenced by religion that the latter on its own could be a form of rule of the law. Document 1, “Massachusetts Colony’s Law on Sexual Offenses, 1641-1660,” from Major Problems in the History of American Sexuality is as a prime example of religion heavily influencing, or acting as, the law. Leviticus 20:13 is referenced almost word for word in the law in regards to the punishment for sodomy (Peiss 71). This practice is echoed in “The Market-Place,” “Religion and law were almost identical” (Hawthorne 37).

Theories of sexuality are prominent in Richard Godbeer’s essay, “Sodomy in Colonial New England.” Godbeer echoes Foucault in stating that in the colonies the law did not link sodomy with sexual orientation (Peiss 94, Foucault 43). Foucault’s influence is also illustrated, “his sexual impulses were articulated in the context of power relations” (Peiss 99). Richard Norton’s essentialist viewpoint is also present in the Godbeer essay. Godbeer describes how Nicholas Sension, convicted of sodomy, used the word “trade” to describe his actions. “’Trade’ implied a specific calling or way of life” (Peiss 99).

I look forward to discussing example of local power-relations in class. Though The Scarlet Letter features prominently juridico-discursiveness, it also holds examples of those on the most basic level having power. What examples of power-relations does the rest of the class see?

Tags: Foucault, Juridico-Discursive, Power-Relations, Religion, Sexuality, The Scarlet Letter

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