The pervasiveness of passive heroines in popular versions of fairytales and folklore has long afforded feminist critics a rich hunting ground to criticize the roles forced on women by patriarchal societies. In The House on Mango Street, Sandra Cisneros uses allusions to female heroines in children’s tales in many of the novel’s vignettes to create a portrait of expected feminine roles within a Latino patriarchal community and recasts the tales to “reveal the true-to-life consequences for women who are socialized to live their lives waiting for the happy ending” (Spencer 278). The women of Mango Street are shown to conform to the traditional roles espoused by quintessential fairy and folk tale heroines. However, their lives, as described through the voice of young Esperanza, are far from magical. Instead The House on Mango Street is suggestive of a social reality in which the women’s lives are constrained by gender roles and social mores. This research paper will endeavour to demonstrate how Esperanza’s coming-of-age transition to an empowered Chicana can only be achieved by rejectin...
“The House on Mango Street” emphasizes on this issue, even broadens to explain other controversial matters such as abuse, misogynistic views, and stereotypes. The protagonist, Esperanza Cordero moves to Mango Street where she must witness the abuse affecting her friends, neighbors, and family. Either Sally a close friend, Mamacita a neighbor, or her own mother handling 4 children. Over the course of the novel Esperanza changes physically and mentally. Through the use of imagery as well as complex, descriptive vignettes Cisneros epitomizes the misogynistic views within Esperanza’s
In this study I will examine how, from a feminist perspective, both Toni Morrison's fourth African-American novel, Tar Baby (1981), and Rosa Montero's third post-Franco Spanish novel, Te trataré como a una reina (1983), explore the problems that arise when women believe that they are the stereotypes permeating literature. Both women writers employ similar techniques that subvert and deconstruct the stereotypical roles of men and women, unveiling the fairy tale icons of the heroine and the hero that have been masquerading as "real" people.
Symbolism is the key to understanding Sandra Cisneros’ novel, “The House on Mango Street”. By unraveling the symbolism, the reader truly exposes the role of not only Latina women but women of any background. Esperanza, a girl from a Mexican background living in Chicago, writes down what she witnesses while growing up. As a result of her sheltered upbringing, Esperanza hardly comprehends the actions that take place around her, but what she did understand she wrote in her journal. Cisneros used this technique of the point of view of a child, to her advantage by giving the readers enough information of what is taking place on Mango Street so that they can gather the pieces of the puzzle a get the big picture.
For centuries, a great deal of ethnic groups have been disempowered and persecuted by others. However, one should realize that none are more intense than the oppression of women. In the novel, The House on Mango Street, by Sandra Cisneros, women living in the Mango Street neighborhood suffer from their restricted freedom. Three such women, Rafaela, Mamacita, and Sally, provide great examples. All try to escape from their dreadful environment. Most of them fail, but at first, Sally seems to succeed in escaping from her father. However, she ends up meeting a husband as equally bad as her father. Ultimately, the men who live with Rafaela, Mamacita, and Sally act as insuperable obstacles that limit the freedom in their women’s lives.
In The House on Mango Street, Esperanza comes across many issues in her neighborhood that relate to “a woman’s future”. Usually, the catastrophe of the commonplace dream that circulates throughout the minds of Esperanza’s peers and like-gendered neighbors starts with sex and ends with violence. Whether the urge to fornicate is a direct lead into violence or just a gateway is a somewhat hard-to-place theory. However, as Esperanza grows she unknowingly stumbles into the predicament herself as her adventures escalate and bring her deeper into the barrios’ barbaric and dangerous nature.
Various renditions of the famous fairy tale, “Little Red Riding Hood”, have been created reflecting societal norms over the course of time. Through the use of psychoanalytic approach and Bettelheim’s psychoanalytical interpretation of the two renditions, “Little Red Riding Hood” by Charles Perrault and “Little Red Cap” by the Brothers Grimm, emphasizes that the altering of characters, intentions, and overall plot; reflect the changes of sexual undertones in society over time.
She was not a master of style, plot development or characterization, but the intensity of feeling and aspiration are evident in her narratives that overrides her imperfections. Sandra Cisneros’ The House on Mango Street, written in 1984, and Anzia Yezierska’s Bread Givers, published in 1925, are both aimed at adolescent and adult audiences that deal with deeply disturbing themes about serious social conditions and their effects on children as adults. Both books are told in the first person; both narrators are young girls living in destitute neighborhoods; and both young girls witness the harsh realities of life for those who are poor, abused, and hopeless. Although the narrators face these overwhelming obstacles, they manage to survive their tough environments with their wits and strength remaining intact. Esperanza, a Chicano with three sisters and one brother, has had a dream of having her own things since she was ten years old.
One recurring theme in the House on Mango Street is independence. In the novel, Esperanza dreams of the day she will leave Mango Street and the oppression from men, to become truly free. However, as she matures, she begins to desire love from men. In the vignette, “Beautiful and Cruel”, Esperanza describes her admiration for the women in the movies who are beautiful, desired my men, yet retain their own power. Sally Rafaela is an important character because she teaches Esperanza that such a dream is an insurmountable challenge. At first glance Sally Rafaela embodies the traits of the movie heroines; she is gorgeous, dresses nicely, and has the attention of the boys, but as we dive deeper into her life, we discover that she is not free. Scared that Sally will run away, her abusive father dominates her life by constant and savage beatings over miniscule issues.
Throughout The House on Mango Street Esperanza learns to resist the gender norms that are deeply imbedded in her community. The majority of the other female characters in the novel have internalized the male viewpoint and they believe that it is their husbands or fathers responsibility to care for them and make any crucial decisions for them. However, despite the influence of other female characters that are “immasculated”, according to Judith Fetterley, Esperanza’s experiences lead her to become a “resisting reader” in Fettereley’s terminology because she does not want to become like the women that she observes, stuck under a man’s authority. She desires to leave Mango Street and have a “home of her own” so that she will never be forced to depend on a man (Cisneros 108). During the course of the novel Esperanza eventually realizes that it is also her duty to go back to Mango Street “For the ones that cannot out”, or the women who do not challenge the norms (110). Esperanza eventually turns to her writing as a way to escape from her situation without having to marry a man that she would be forced to rely on like some of her friends do.
Heteronormativity is prevalent in both, fairytales and Arthurian literature. The idea or belief that people fall into distinct and complementary genders (man and woman) with “natural” roles in life can be hurtful to people who identify with both, the opposite, or neither gender. Shrek the Third reveals two characters that do not fit into the gender binary including Doris, who is introduced as Cinderella’s ugly step-sister, is a transgender sporting make- up similar to that of a drag-queen with a deep male voice. And second, the Big Bad Wolf, dressed in grandma’s clothing and reading a book when encountered by Prince Charming. These characters’ roles can be explained as a transgender agenda with an effort to deconstruct the heteronormativity
MainStreet is currently preparing for our production of FairyTales Unscripted, but with this show we are facing the challenge of preparing for a show that is, well, unscripted. The show is an entirely improvised full length play. The creative team has to design for a show where anything could happen. I asked the directors of FairyTales, Dan O’Connor and Jo McGinley about how they are preparing for this show.
Fairy tales have been read to children for many years by parents hoping these tales of heroines and heroes would provide a fun and interesting way to teach moral and values. Fairy tales provide children with a fun and entertaining way to deal with strangers. Children learn that when you don’t follow the rule and talk to mysterious strangers you’re put into situation that can cause pain or suffering to others.
Fairy Tales have been around for generations and generations. Our parents have told us these stories and we will eventually pass them down to ours. In this time of age the most common fairytales are Cinderella, Snow White, Sleeping Beauty, Beauty and The Beast and many more. Children idolize their favorite character and pretend to be them by mimicking everything they do in the stories. The character’s behavior is what is viewed as appropriate in society. These fairy tales show a girl and a boy fall in love and live “happily ever after”. The tales in many people’s eyes resemble a dream life that they would want to have of their own. However, have you ever really looked at what makes up a fairy tale? Many things are unrealistic but the most unflattering aspect of these tales is how women are depicted in them. Fairy tales give an unrealistic view to how women should look and behave in real life.
Once given birth to a beautiful baby girl, often parents refer to her as their little princess; when having a newborn girl, that baby girl will often get all the attention from her surroundings, she will be showered in the most adorable dresses; cute shoes , baby clothes that say “princess” on it and either a bow or a bedazzled head band, perhaps a room that is nothing but pink, letters on her wall over looking her crib saying “Mommy’s little Princess”. There is nothing wrong with spoiling your baby girl. But as time goes her idea of her gender role begins to develop. Buying her princess toys, surrounding her with pink, and watching the Disney movies about how princesses are beautiful, always gets her prince charming, and lives an enchanted life for ever after, is a dangerous “reality” to create for young girls. Eventually, while growing up from child years to young adults, girls in this type of environment can develop a gender constructed identity that, they are superior and deserve an enchanted life. It’s a dangerous reality for these young girls because they will grow up to believe that, they’re entitled to the fairy tale life, having pure beauty , marry her dream man, conceive beautiful children and live happily ever after, but sometimes life is not a fairy tale and you don’t always end up getting what you want.
The media today is overflowing with idealistic representations of modern life; society’s hunger for excellence is reproduced in every detail of the media we consume. Reality, in contrast, is a poor substitute for the fairytale world of film, where good beats evil and stories end with a happily ever after. Arguably, women are often the “victims” of motion picture’s perfect perceptions, and feminism’s persistent test is to challenge these impractical representations. The female princess characters show an example of inaccurate feminine fulfillment.