Yes, love finds us here, even in the dystopian. Though it is certain, Orwell penned this 1949 dystopian tragedy as a demonstration of what happens to the body politic, as well as the body, when freedom of thought is lost, it is also certain “1984” points us towards the presence of love as a tool of personal resurrection and political insurrection—love as a revolutionary act.
I. As you read pages 88-185 of the novel, please consider scholar Mark Roelof’s definition of love as, “a continuous exchange of energy.” Roelof goes on to cite the Hebraic understanding of the soul, the very vehicle of love, as “the sheer warmth and thrust of the body, its aliveness” (George Orwell’s Obscured Utopia, 18). With this is mind, first revisit our previous reading, Pt. I of the novel, page 85. If Julia’s stumble is an invitation to exchange energy, an opportunity to live, how does Winston respond in the face of such an invitation:
II. If we are to look at both Winston and Julia through the Cartesian lens of defining the self, “Cogito Ergo Sum,” please list three ways in which each of these characters align themselves with either life or death. For Winston, go back to the earliest pages of the novel for one of his first declarations of life or its opposite. For Julia look for the three ways in which she very openly defies Big Brother as a way of claiming life for herself:
III. Please read Mark Roelof’s “George Orwell’s Obscured Utopia.” Roelof’s analysis of the power of personal agency in the face of the totalitarian, points to shared memory as a battlefield, a psychic territory to be claimed or lost. What memories or points of personal connection have been retained and form a bond between Winston and Julia? What role does the childhood rhyme, “Oranges and lemons, say the bells of St. Clements,” play in signaling memory and connection for Winston and Julia, as the rhyme is first introduced on page 84 and repeated throughout our reading of Pt. II of the novel:
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