Victorian Fetishism argues that fetishism was central to the development of cultural theory in the nineteenth century. From 1850 to 1900, when theories of social evolution reached their peak, European intellectuals identified all "primitive" cultures with "Primitive Fetishism," a psychological form of self-projection in which people believe everything in the external world—thunderstorms, trees, stones—is alive. Placing themselves at the opposite extreme of cultural evolution, the Victorians defined culture not by describing what culture was but by describing what it was not, and what it was not was fetishism. In analyses of major works by Matthew Arnold, George Eliot, and Edward B. Tylor, Peter Melville Logan demonstrates the paradoxical role of fetishism in Victorian cultural theory, namely, how Victorian writers projected their own assumptions about fetishism onto the realm of historical fact, thereby "fetishizing" fetishism. The book concludes by examining how fetishism became a sexual perversion as well as its place within current cultural theory.

In this study of Victorian jewels and their representation, Jean Arnold explores the role material objects play in the cultural cohesion of the West. Diamonds and other gems, Arnold argues, symbolized the most closely held beliefs of the Victorians and thus can be considered "prisms of culture." Mined in the far reaches of the empire, they traversed geographical space and cultural boundaries, representing monetary value and evoking empire, class lineage, class membership, gender relations, and aesthetics. Arnold analyzes the many roles material objects fill in Western culture and surveys the cross-cultural history of the Victorian diamond, uncovering how this object became both preeminent and representative of Victorian values. Her close readings of Wilkie Collins's The Moonstone, George Eliot's Middlemarch, William Makepeace Thackeray's The Great Hoggarty Diamond, and Anthony Trollope's The Eustace Diamonds show gendered, aesthetic, economic, fetishistic, colonial, legal, and culturally symbolic interpretations of jewelry as they are enacted through narrative. Taken together, these divergent interpretations offer a holistic view of a material culture's affective attachment to objects. As the assigned meanings of jewels turn them into symbols of power, personal relationships, and valued ideas, human interactions with gems elicit emotional responses that bind the materialist culture together.

Galia Ofek's wide-ranging study elucidates the historical, artistic, literary, and theoretical meanings of the Victorians' preoccupation with hair. Victorian writers and artists, Ofek argues, had a well-developed awareness of fetishism as an overinvestment of value in a specific body part and were fully cognizant of hair's symbolic resonance and its value as an object of commerce. In particular, they were increasingly alert to the symbolic significance of hairstyling. Among the writers and artists Ofek considers are Elizabeth Gaskell, George Eliot, Margaret Oliphant, Charles Darwin, Anthony Trollope, Elizabeth Barrett Browning, Eliza Lynn Linton, Mary Elizabeth Braddon, Herbert Spencer, Dante Gabriel Rossetti, Edward Burne-Jones, Charles Dickens, Thomas Hardy, and Aubrey Beardsley. By examining fiction, poetry, anthropological and scientific works, newspaper reviews and advertisements, correspondence, jewellery, paintings, and cartoons, Ofek shows how changing patterns of power relations between women and patriarchy are rendered anew when viewed through the lens of Victorian hair codes and imagery during the second half of the nineteenth century.

This study explores the concept of fetishism as a strategy for expressing social and political discontent in American literature, and for negotiating traumatic experiences particular to the second half of the twentieth century.

By delving into the history of the fetish-object among both modern and contemporary commentators, this book highlights the fetish-object’s role as a philosophical and religious concept of the highest significance. Historically, fetishes are implicated in specific struggles for sovereign (political) and/or religious (hierarchical) power, with their interwoven symbols defined as the primary location for transcendence in our world. This book defines the political consequences of fetish-objects within a western cultural, and primarily theological context through a comparative approach of various literatures on fetish-objects—anthropological to the psychological, Marxist to the theological. It reconceives of fetishes as a form of resistance to oppressive structures, something which motivated Christians themselves historically, and shaped our western understanding of the sacraments far more than has been acknowledged. Taking up this conversation likewise holds forth the possibility of reconceptualizing how fetish-objects and sacramental presences both speak profoundly to our late-modern selves.

In Victorian England there was interest in understanding the early Church as an inspiration for contemporary sanctity. This was manifested in a surge in archaeological inquiry and in the construction of new churches using medieval models. Janes seeks to understand the fierce passions that were unleashed by the contended practices.

A fascinating study that explores the power of the racially identified hand as a narrative symbol in Victorian literature and culture.