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Kafka Dehumanization

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Kafka’s “The Metamorphosis” and Morrison’s Beloved explore the idea of de-humanization. Morrison explores how the institution of slavery is reinforced by de-humanizing its subjects. This is accomplished by Morrison fleshing out how slavery perpetually de-humanizes slaves by denying their free will. Franz Kafka uses the same language to describe how the institution of modernity de-humanizes its participants. Kafka explores how modern society only values the person monetarily. By comparing modernity to slavery, Kafka reveals how society depends on the willingness of its participants to be dehumanized. Morrison’s use of characters like Sethe and Paul D reveals how slavery ignores the humanity of a person, whereas Kafka uses Gregor to explore how …show more content…
Kafka reveals how modernity removes ownership of self by setting up Gregor’s life before he turned into a bug: “He sits with us at the table and reads the paper quietly or studies times tables” (Kafka 16). Just to support his family, Gregor had to prepare for work, thus losing out on any time he could have spent on himself. However, when Gregor turns into a bug, his family imprisons him: “stamping his feet, began to drive Gregor back into his room by brandishing the walking stick and the paper” (Kafka 23). Gregor is forced back into the room immediately after escaping its confines. Previously, Gregor’s family was cheering him on to escape his locked room (Kafka 20). However, when Gregor does escape his room, his family does not see him as human (Kafka 22). Rather, Gregor is forcefully removed from the family, and no member would acknowledge him (Kafka 23). It is interesting; however, that Gregor is dehumanized by his family after he turns into a bug (Elimelekh …show more content…
That’s not the way. I told you to put her human characteristics on the left and her animal ones on the right” (Morrison 193). Morrison shows the first step of dehumanization in slavery, the ability to define (Bryne). Schoolteacher removes the identity of a human by asking his students to label what part of Sethe is human. More importantly, Toni Morrison reveals that Sethe has no power to define herself (Bryne). Instead, Sethe is an object to be acted upon and defined by Schoolteacher (Morrison 194). Another aspect which refines this dehumanization is who defines (Bryne). As Baby Suggs states: “In this place we flesh; flesh that weeps, laughs; flesh that dances on bare feet in grass” (Morrison 103). Baby Suggs helps create an idea of who freed slaves are by defining them as flesh. Baby Suggs even expands this idea by stating that the hands and feet of each free person belonged to themselves (Morison 105). Bryne expands on the idea of ownership by stating the only way a slave could attain ownership: death. Bryne states that African cosmology gave hope for freedom since the spirit lived on after death. As a result, death is the only choice for self ownership (Bryne). Toni Morrison explains that the idea of ownership is forbidden for a slave in life: “And they beat. The women for having known them but no more, no more; the children for having been them but never again” (Morrison 128).

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