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gender stereotypes in fairytales
constructions of gender in fairytales and how this impacts children
gender stereotypes in fairytales
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Charles Perrault’s classic fairy-tale Puss-in-Boots has been admired and loved by children and adults alike for centuries. This engaging tale features a walking, talking cat who goes out into the world to make his young master’s fortune. It is an adventure of the side-kick hero, of the loyal friend and devoted underling who has only his own exquisite wit and industriousness to help him on his quest. It is also a story with one of the most enigmatic and perplexing protagonists in fairy-tale culture. Puss is a feline who embodies ancient cat symbols in a uniquely paradoxical fashion; he is a female entity in a male character as well as a magical and demonic totem who is perceived as such by only a select few.
Cats have always had a powerful feminine aspect to their image. This is little surprise considering the number of ancient cultures who associated cats with goddess worship. The Egyptians placed a cat’s head upon their goddess Bast, both the Greeks and Romans made cats attributes of their virgin huntress goddesses Artemis and Diana, and the Norse goddess Freya drove a chariot drawn by cats (Walker 367). As Hans Bierdermann comments, one can see “the frequent feline metaphors in misogynist expressions and clichés: ‘a cat fight’ between two women, a ‘catty remark...’” (60).
One may then ask about Perrault’s motives behind using a female symbol in the creation of the male Puss. Upon close inspection of the text, the need for the feminine cat becomes evident, and is addressed right at the beginning of the story. The cat must immediately be seen as a relatively useless thing, incapable of the heavy labour needed to generate a reasonable living, unlike the mill or the ass bestowed upon the two ol...
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...e Meanings Behind Them. Trans. James Hulbert. New York: Facts on File Inc, 1992
Julien, Nadia. The Mammoth Dictionary of Symbols: Understanding the Hidden Language of Symbols. London: Robinson Publishing, 1996.
Morgan, Jeanne. Perrault’s Morals for Moderns. New York: Peter Lang Publishing Inc, 1985.
Opie, Iona, and Peter Opie. “Puss in Boots.” The Classic Fairy Tales. New York: Oxford University Press, 1974. 142 - 146.
Perrault, Charles. “Puss-in-Boots.” Folk and Fairy Tales. 3rd ed. Ed. Martin Hallett and Barbara Karasek. Ontario: Broadview Press Ltd, 2002. 155 - 159.
Walker, Barbara G. The Woman’s Dictionary of Symbols and Sacred Objects. New York: Harper & Row, 1988.
Zipes, Jack. “Of Cats and Men.” Out of the Woods: The Origins of Literary Fairy Tale in Italy and France. Ed. Nancy L. Canepa. Detroit: Wayne State University Press, 1997. 176 - 193.
Fairy tales are one of the longest lasting forms of literature. Though now they bring to mind classic movies engendered by Disney, many of these stories were first passed on in an oral manner, meant to convey a message, moral, or lesson. Alison Lurie’s “What Fairy Tales Tell Us” covers a broad range of classic tales, discussing how under the guise of an entertaining story comes life lessons we would all do well to follow. To begin this paper, some of the tales Lurie examines in her article will be looked at and critically examined beyond what she discusses. This will then move the text towards its remaining sections, which will take Lurie’s ideas and have them applied to folk and fairy tales that have not yet been contemplated; for the purpose
Warner, Marina. From the Beast to the Blond on Fairy Tales and Their Tellers. New York: Chatto & Windus, 1994. Print.
The simplicity of fairy tales and non-specific details renders them ideal for manipulation allowing writers to add their own comments often reflecting social convention and ideology. Theref...
...n” is a great example of an old myth or tale reconstructed and adapted for a modern audience in a new medium. It is a progression on one hand in its use of modern language, setting, and style but it is also the product of the old myths in that it is essentially the same on the thematic level. In addition, the level of self-awareness on the part of the narrator and, by extension, the author marks it out as an illustration of the very notion of evolutionary changes of myths and fairy tales. Adaptation is the solution to the fairy tale, and fairy tales have been endlessly changing themselves throughout history and, by some strange transforming or enchanting power endlessly staying the same.”
In one, a specimen-creating brute robs a pelican child’s life and her guardian trying to bring her back to life. In the other, a prince learns the value of his frog-turned-princess and sets out on a quest to find her. Joy Williams’s Baba Iaga and the Pelican Child and Alexander Afanasev’s The Frog Princess are both critical facets of the fairy tale genre. While initially it may seem that Williams preserved no elements from Afanasev’s tale, upon a closer glance, it is evident that the two tales’ similarities outnumber their differences. By incorporating a generous portion of the original story into his, Williams’s version brings forth an innovative arrangement of classic and new. As a result, William’s tale introduces features to the tale that mirror everyday life lessons while simultaneously maintaining qualities that are reflective of the definitional aspects of the fairy tale genre.
In a society unbridled with double standards and set views about women, one may wonder the origins of such beliefs. It might come as a surprise that these ideals and standards are embedded and have been for centuries in the beloved fairy tales we enjoyed reading as kids. In her analytical essay, “To Spin a Yarn: The Female Voice in Folklore and Fairy Tales”, Karen Rowe argues that fairy tales present “cultural norms which exalt passivity, dependency, and self-sacrifice as a female’s cardinal virtues.” Rowe presents an excellent point, which can be supported by versions of the cult classics, “Cinderella” and “Snow White”. Charles Perrault’s “ The Little Glass Slipper” and the Brothers Grimm’s “ Snow White” exemplify the beliefs that females are supposed to be docile, dependent on the male persona and willing to sacrifice themselves. In many cases, when strong female characters are presented they are always contradicting in these characteristics, thus labeled as villainous. Such is the case of the Cinderella’s stepsisters in Perrault’s “Cinderella” and the stepmother in the Brothers Grimm’s “Snow White.” These female characters face judgment and disapproval when they commit the same acts as male characters. With such messages rooted in our beloved fairy tales it is no wonder that society is rampant with these ideals about women and disapprove of women when they try to break free of this mold.
The biological differences that set apart the male and female gender throughout any culture remain eminent. Men are perceived as the stronger and dominant gender; women play the role of the weaker. In each culture the expectation of the manner in which men and women behave are influenced by the ideals and customs of that culture. In most predominant cultures, the man undertakes the role as a leader, and the woman devotes her life to the husband. Throughout history, traditions and literature provide a template to the identities of various cultures. Sleeping Beauty’s classic tale of a beautiful princess takes a central precept that previous patriarchal archetypes dominated during the 17th Century. The archetypal perceptions of women resulted from conscious and unconscious literature influenced by male-dominated perspectives and social standards.
Bettelheim, Bruno. The Uses of Enchantment: The Meaning and Importance of Fairy Tales. New York: Vintage, 2010. Print.
Over centuries of children have been enjoying the classic fairy tales of the Grimm Brothers and Charles Perrault. The fanciful plots and the vivid details allow children to be entranced by characters and adventures that can only be found in these stories. One of the most beloved fairy tales, which both the Perrault and the Grimms have their own separate versions of, is Cinderella. Cinderella is able to show how both versions are able to feed off the same plots while personifying the century and social economic situation in which they have lived.
“Cinderella” the tale of a suffering young girl who finds her prince charming, and lives happily ever after in a big beautiful castle. Truly, the dream of many young female readers. This story is well known all around the world and has many different versions. This paper will specifically focus on the versions by Charles Perrault and Giambattista Basile. One cannot argue that while writing their individual version of Cinderella both Charles Perrault and Giambattista Basile were strongly influenced by the many other tales of Cinderella, and this can be seen by the repetitive plot line, character and morals in both their stories. Giambattista Basile story was called “The Cat Cinderella” and Charles Perrault named his “Cinderella” or “Little Glass
Bettelheim, Bruno. The Uses of Enchantment: the Meaning and Importance of Fairy Tales. London: Thames and Hudson, 1976. Print.
..., Maria. “An Introduction to Fairy Tales.” Writing and Reading Across the Curriculum. Ed. Laurence Behrens, Leonard J. Rosen. Toronto: Longman, 2013. 230-235. Print.
Some fairy tales are so iconic that they withstand the passing of time. One of those fairy tales is that of Cinderella. The rags to riches story that gives even the lowliest of paupers, hope that they may one day climb the social ladder. While the core message of the story has transcended time, over the years it has been adapted to address a variety of audiences. One of those renditions is Perrault’s Cinderella where the traditional idea of gender is conveyed and therefore associated with good/evil. This idea is challenged by a fellow 1600’s French author, L’heriter de Villandon’s, who’s version of Cinderella brings about a female protagonist who is also the heroine.
Zipes, Jack. Breaking the Magic Spell: Radical Theories of Folk & Fairy Tales. Revised and expanded ed. Lexington: The University Press of Kentucky, 1979. Print
Fairy Tale Text & Motif. Prod. Distribution Access. Distribution Access, 2001.Discovery Education. Web. 1 December 2001. .