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51 pages 1 hour read

Flannery O'Connor

Good Country People

Fiction | Short Story | Adult | Published in 1955

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Themes

The False Sense of Moral Superiority that Comes with Dogmatic Belief

Hulga has embraced a nihilistic strain of atheism, partly because she longs to reject the expectations of her upbringing and because she finds it genuinely empowering, as it provides her with a sense of self that feels wholly her own. The story presents Hulga’s constructed identity as an act of invention that has intense personal meaning for her, but it is not without its downsides: She now views everyone in her household and her broader community as unenlightened and base, and that manifests in the cruelty and disdain she wields against her mother. Ironically, the very belief system she has used to become what she views as the most authentic version of herself keeps her from seeing other people as they are. It’s also notable that this is a reversal from many of O’Connor’s other stories, in which people who have devout Christian beliefs are revealed to have the same problem as Hulga—an inability to comprehend the true nature of the people around them. In O’Connor’s worldview, dogmatic belief itself is the problem, as it creates a sense of superiority and moral certitude that precludes empathy and leaves one open to victimization by people who don’t value their beliefs.

To a lesser extent, the same is true of Mrs. Hopewell, though her belief in her superiority has more to do with economic class and social station as a divorced landowner than it does with her Christian beliefs. In this way, she represents the moral superiority common in the South that conflated traditional values with goodness; tellingly, she also holds ideas about the difference between “good country people” and “trash” that has as much to do with how much they are willing to be subservient to her as an employer as it does with their moral virtues. She also conflates Manley Pointer’s poverty and professed simplicity with goodness, and it’s clear she has bought into the social power structure that places her above others. Mrs. Freeman, too, has a certainty about her own opinion that the story treats with disdain and is viewed as a flaw by Mrs. Hopewell. All of these characters see themselves as right about the world and are hesitant to have their beliefs challenged in any real way.

Manley Pointer dismantles all of that, though only Hulga is aware of it at the end of the story. He has abandoned any pretense of his goodness, and as such, he sees himself as truly enlightened to the reality of the world. In his view, Hulga is worthy of victimization because of her belief that she’s better than him, and though the story presents this scene as a tragic shock that leaves Hulga humiliated, it still carries a tone of moral certainty that Hulga is being punished for her sins.

The Conflict Between Mother and Daughter

Until the arrival of Manley Pointer, the central conflict of the story is between Mrs. Hopewell, a divorcee who upholds traditional ideas of womanhood informed by her place in the American South, and her daughter Hulga, who has rejected her mother’s idea of womanhood since a hunting accident led to the loss of her leg at a young age. Mrs. Hopewell’s interest in the lives of Mrs. Freeman’s daughters, both of whom are beautiful and both of whom are pursuing marriage and parenthood, sets up a comparison in the story between what Hopewell believes a woman should be and her daughter, who has deliberately cultivated a life of education, seriousness, and even intentional ugliness but has been sidelined from achieving her dream of scholarship by a weak heart.

In some ways, this is a typical story of the friction between a parent’s expectation and the child’s reality, but several factors complicate the issue. Hulga has cultivated a personality that Mrs. Hopewell sees as a personal rejection and outright rebellion, particularly because she has changed her name from Joy, which Mrs. Hopewell saw as symbolic of her hopes, and because Hulga has embraced atheism and high-level philosophy, which Mrs. Hopewell alternately finds useless and frightening. Hulga is also understandably bitter about returning home as an adult and bearing her mother’s infantilizing treatment, leading to outright cruelty directed at her mother as a means of reclaiming a sense of agency: she mocks her mother’s intellect and understanding of the world and barely puts up with her attention.

But Hulga is ultimately a tragic figure living an unfulfilling life. Her mother thinks it is due to her choice to adopt the new identity that Hulga has made for herself, and she sees Hulga’s interest in Manley Pointer as a promising sign. Hulga, though, is still more interested in the pursuit of enlightenment than in romance, believing that she can open Pointer’s eyes to her atheism. When it is revealed that he’s been taking advantage of her to victimize her, there’s a further indignity in that she made the same mistake her mother did in thinking of him as simple and moral. He doesn’t just make her vulnerable by stranding her in the barn loft: He makes it clear that her ideology is reactionary and hollow, and by taking her artificial leg, he robs her of the sense of agency she has cultivated and makes her into the frail child her mother believes her to be. 

The Hypocrisy of the Old South

“Good Country People” is a seminal text of the Southern Gothic literary genre, which emphasizes the moral corruption of the American South, often due to a combination of the trauma of generations of slavery, the societal shift of the Reconstruction era that spread that trauma to lower-class white people, and the traditional views of the antebellum elite who romanticize the past and ignore the brutal reality around them. Characters in Southern Gothic stories are often grotesque or disfigured—an image that Hulga cultivates purposefully in the story—and the tragedy they experience is often rooted in the social ills surrounding them. Many of Flannery O’Connor’s stories contain a sense of moral outrage that is also common throughout the genre, and in “Good Country People,” it’s aimed at the hypocrisy that is embodied by Mrs. Hopewell and, to a lesser extent, Mrs. Freeman.

Nowhere is that more apparent than in the title of the story and the frequently used phrase by Mrs. Hopewell: “good country people.” For her, there are good country people, and then there is trash, and the difference between the two has very little to do with moral failings but with whether or not they suit Mrs. Hopewell as an employee, which echoes centuries of race- and class-bound expectations of subservience from people of lower socioeconomic status. She relies heavily on platitudes, many of which emphasize letting others be themselves, a grace that she does not extend to her daughter. She also has strong ideas of propriety and genteel culture, despite herself being a divorcee, and sees Hulga’s attempt to better herself as a mistake, as school is for “nice girls […] to have a good time” (Page 268). Without saying so, Mrs. Hopewell actually wants to uphold the ideals of the romanticized South, a nonexistent time when women were proper ladies.

If Mrs. Hopewell believes in a false ideal of the South, Manley Pointer and Mrs. Freeman represent the reality, which is cruel and more openly hypocritical or cynical about the values they were brought up in. Both take a strong interest in Hulga’s leg and accident, an obscene fascination revealed to be Pointer’s ultimate goal. Pointer uses the trappings of religion to ingratiate himself in the household to victimize the family, and his hucksterism stems from his ability to pervert the idea of an uneducated, morally-pure poor Southerner. The image of the hollowed-out Bible filled with implements of vice is a key symbol of O’Connor’s idea of the South: it’s an empty facsimile that covers everything it claims to stand against

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