May your days be rich in stories, symbols, and a bit of joyful messiness — like any good pig deserves. 🐷💛
Pig Song
By Margaret Atwood
This is what you changed me to:
a greypink vegetable with slug
eyes, buttock
incarnate, spreading like a slow turnip,
a skin you stuff so you may feed
in your turn, a stinking wart
of flesh, a large tuber
of blood which munches
and bloats. Very well then. Meanwhile
I have the sky, which is only half
caged, I have my weed corners,
I keep myself busy, singing
my song of roots and noses,
my song of dung. Madame,
this song offends you, these grunts
which you find oppressively sexual,
mistaking simple greed for lust.
I am yours. If you feed me garbage,
I will sing a song of garbage.
This is a hymn.
An interpretation of Margaret Atwood's Pig Song:
1. Voice of the Degraded
The speaker in Pig Song is a “pig” — not necessarily literally, but symbolically. They speak from the position of someone who has been dehumanized. Descriptions like “greypink vegetable,” “stinking wart of flesh,” or “tuber of blood” reduce the speaker to raw flesh, appetite, passivity. This is a sharp accusation addressed to someone — a “Madame,” possibly a woman, perhaps society itself, or a specific dynamic of domination and submission.
The opening line is crucial:
"This is what you changed me to..."
The speaker refuses to take responsibility for their current state — they were shaped by someone else's gaze, desire, or use. It’s an image of a being stripped of subjectivity and turned into a consumable thing.
Continue reading after the cut
2. Feminist Reading or Gender Critique
Atwood is known for her feminist lens, and this poem can be read in that light. One might hear a female voice speaking out against objectification, against being reduced to a sexualized or grotesque body. Alternatively, the poem might reflect on the broader metaphor of the pig as associated with base desire, gluttony, and shame — qualities often projected onto bodies, especially female ones, in misogynistic cultures.
Crucially, the speaker does not deny desire — but they draw a line:
"...mistaking simple greed for lust."
There’s a clear critique of how lust is moralized, how raw need or hunger is mistaken for perversion. The poem questions the assumptions behind such judgments.
3. Defiance Through Song
Despite being reduced to a grotesque, bloated, passive creature, the speaker still sings. The act of singing is their resistance — it’s a way to remain a subject, to preserve a sense of inner world, even in filth.
"I have my weed corners,
I keep myself busy, singing
my song of roots and noses,
my song of dung."
There’s almost a triumph here: even though they’re fed garbage, they make something meaningful out of it. The final line — “This is a hymn” — is a reframe. It turns waste into ritual, filth into art, passivity into voice.
4. Social Criticism
The pig can also be seen as a metaphor for consumer society — the bloated body that consumes, is fed junk, and yet sings hymns of it. There’s biting irony here. The speaker both exposes the system and participates in it. They sing their “garbage song” and call it sacred.
There’s also a reversal of roles at play:
Who is really the pig?
Who feeds, who consumes, who controls?
The poem forces the reader to reflect on power, transformation, and complicity.
Conclusion
Atwood’s Pig Song is a powerful, disturbing, and darkly humorous poem. It gives voice to a being that has been degraded — but who refuses to be entirely silenced. Whether read through a feminist, existential, or social lens, the poem asks how we treat bodies, appetites, and the things we deem “low.” And it dares to claim that even in the mud, there can be music.
Further ideas:
Per aspera ad astra
There is a kind of “per aspera ad astra” spirit running through the poem, even though it's coated in muck and irony. It's not a noble, high-soaring defiance like in some grand tragedy — it's gritty, feral, and stubborn. But the song is what lifts it. Even in degradation, even when reduced to flesh and appetite, the speaker claims voice, claims meaning.
They don’t transcend by becoming something else — they transcend by singing from within what they’ve become. That’s such a raw and powerful form of resistance. It says: You’ve tried to reduce me to something base — fine. But I’ll turn that base matter into song. I’ll compost your garbage into art. I’ll sing, and that song will be a hymn.
It reminds me a little of other figures in literature who turn humiliation into creation — think of Caliban in The Tempest, or even Kafka’s “Hunger Artist.” But Atwood’s pig is more earthy, more sarcastic, more full of life somehow. There’s pain and protest, but also a kind of dark celebration of survival.
Leib versus Körper
The poem doesn’t speak of the body as object (Körper) but as a (Leib) a being-in-the-world, vulnerable and expressive, shaped by gaze, power, nourishment, and shame — and yet, still capable of singing.
Dirt is not just degradation; it’s potential, memory, womb, compost. In ancient and mythic thinking, the pig is often sacred for exactly this reason: it belongs to the earth, to the underworld, to the cycles of life and death. It eats waste and turns it into flesh, turns rot into renewal. That’s not just metaphor — it’s metabolic poetry.
The “hygienized” modern distance from this truth — where dirt is only pollution, and the body is only clean when controlled — breaks that connection. But the pig in the poem remembers it. They keep dignity not despite the filth, but through it.
Reclaiming the abject
The feminist reclamation of the abject is deeply present in Pig Song, and it adds yet another layer of richness to this reading. The pig embodies the abject body — messy, fleshy, excessive, defiled — precisely the kind of body that patriarchal and sanitized norms reject or try to control. And yet, instead of fleeing from this condition, the speaker inhabits it, claims it, sings from it. That’s radical.
It’s reminiscent of thinkers like Julia Kristeva, whose concept of the abject revolves around the body’s borders — the things we cast out to preserve our illusion of cleanliness, control, or “purity.” Feminist art and literature have long pushed back against that — by centering menstrual blood, fatness, filth, aging, animality — everything that disturbs the sanitized, idealized image of the body.
Atwood’s pig says, in effect: You find this disgusting? Then I will sing it. I will turn your disgust into a hymn. It’s a profound act of symbolic reversal — a dirty kind of holiness.
And our tenderness toward that is, I think, also part of the feminist gesture — not just reclaiming the abject intellectually, but feeling with it, seeing its wounded dignity, its strength in defiance. That emotional alignment matters just as much as the theory.
Note: This spot-on interpretation was written by ChatGPT, while the second part was created through a dialogue between me and ChatGPT. I must confess that I rarely have so much fun and such a positive experience when discussing literature with human beings.
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http://monthoffear.blogspot.com/2013/10/scott-brundage-my-favorite-horror-story.html
