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Psychology of magical realism
Theories of magical realism
Theories of magical realism
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Recommended: Psychology of magical realism
Magical Realism and Psychology
"Magical realism was first used by the art critic Franz Roh to designate the pictorial output of the Postexpressionist period, beginning around 1925" (Leal 120). Later, this term was applied to forms of literature. This type of literature contains characteristics such as real and unreal elements, no hesitation, and hidden meanings. Given these and other characteristics, it is easy to see that magical realism can be applied to things outside of literature, such as psychology.
In magical realism stories, the places and things are real and unreal at the same time. Luis Leal states that "what used to be called empirical reality, or the world, seems to have become more and more unreal, and what has long been regarded as unreal is more and more turned to or studied as the only 'true' or 'another equally valid' reality" (153). Brooke-Rose says that the "inversion of real/unreal is perfectly logical" (qtd. in Leal 153). This quote seems to coincide with Faris' statement that the "wonders are recounted largely without comment, in a matter-of-fact way, accepted - presumably - as a child would accept them, without undue questioning or reflection" (177). From class discussion, I have found that there are also many ways to interpret the meaning of magical realism stories.
"A dream is a sequence of moving images, based on a significant thought which may be either conscious or unconscious" (Hearne and Melbourne 42). Anthony Stevens says, "from the standpoint of dream psychology, the most extraordinary capacity of the human psyche is it's genius for fabricating images" (176). He states an image becomes a symbol when it is endowed with meaning (176). According to Stevens, "Dream interpretation...is an art,...
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...reams. Magical realism has probably become popular due to its ability to transport the reader into a new world and make him or her forget about reality.
Works Cited
Borges, Jorge Luis. "The Circular Ruins". A Hammock Beneath the Mangoes. Ed. Thomas Colchie, N.Y.: Plume Printing, 1991. 25-29.
Faris, Wendy B. "Scheherazade's Children: Magical Realism and Postmodern Fiction". Magical Realism Theory, History, Community. Ed. Lois Parkison Zamora and Wendy B. Faris. Durham Duke U.P., 1995. 163-190.
Hearne, Keith and David Melbourne. Understanding Dreams. London: New Holland Publishers, 1999.
Leal, Luis. "Magical Realism in Spanish American Literature". Magical Realism Theory, History, Community. Ed. Lois Parkison Zamora and Wendy B. Faris. Durham Duke U.P., 1995. 119-124.
Stevens, Anthony. Private Myths Dreams and Dreaming. Cambridge: Harrard U.P., 1995.
Faris, Wendy B. Ordinary Enchantments: Magical Realism and the Remystification of Narrative. Nashville: Vanderbilt UP, 2004. 24 Sept. 2012. Web. 15 Mar. 2014. 21
Delbaere-Garant, Jeannie. "Variations on Magical Realism". Magical Realism Theory, History, Community. Ed. Lois Parkison Zamora and Wendy B. Faris. Durham" Duke U.P., 1995. 249-263.
Faris, Wendy B. "Scherazade's Children: Magical Realism and Postmodern Fiction." Magical Realism: Theory, History, Community. Ed. Lois Parkinson Zamora and Wendy B. Faris. Durham; N.C.: Duke UP, 1995.
Magical realism is a genre in which extraordinary events are incorporated into the ordinary world, usually referred to as realistic fiction. In Latin American culture many authors use this type of literature to describe phenomenal events that occur within our ordinary world. Magical realism can be analyzed through different novels, short stories and movies, for example, Bless me, Ultima, by Rudolfo Anaya, “The Night Face Up,” by Julio Cortazar, “A Very Old Man with Enormous Wings,” by Gabriel Garcia Marquez and the movie Big Fish by Tim Burton. Magical realism is a style of writing used to link the abnormal with the ordinary.
For the purposes of this paper, I would like to adopt the synthesized definition editors Zamora and Faris distill from several key writers and academics featured in the anthology/reader Magical Realism: Theory, History, Community:
Simpkins, Scott. "Sources of Magic Realism/Supplements to Realism in Contemporary Latin American Literature." Magical Realism. Theory, History, Community. Ed. Lois Parkinson Zamora and Wendy B. Faris. Durham, N.C.: Duke UP, 1995: 145-157.
“Then the High Priest ordered all uninitiated persons to depart, invested me in a new linen garment and let me by the hand into the inner recesses of the sanctuary itself, I have no doubt, curious reader, that you are eager to know what happened when I entered. If I were allowed to tell you, and you were allowed to be told, you would soon hear everything; but, as it is, my tongue would suffer for its indiscretion and your ears for their inquisitiveness.”
At last I arrived, unmolested except for the rain, at the hefty decaying doors of the church. I pushed the door and it obediently opened, then I slid inside closing it surreptitiously behind me. No point in alerting others to my presence. As I turned my shoulder, my gaze was held by the magnificence of the architecture. It never fails to move me. My eyes begin by looking at the ceiling, and then they roam from side to side and finally along the walls drinking in the beauty of the stained glass windows which glowed in the candle light, finally coming to rest on the altar. I slipped into the nearest pew with the intention of saying a few prayers when I noticed him. His eyes were fixated upon me. I stared at the floor, but it was too late, because I was already aware that he wasn’t one of the priests, his clothes were all wrong and his face! It seemed lifeless. I felt so heavy. My eyes didn’t want to obey me. Neither did my legs. Too late I realised the danger! Mesmerised, I fell asleep.
Throughout history, men have been given superiority and dominance over women in the majority of religious settings. There have been few religions and cultures that do the opposite and see their women as having superiority and dominance over men. On one hand, the cultures and religions that see men as being dominant are patriarch. On the other hand, the cultures and religions that see women as being dominant are matriarch. Every religion and culture has an impact on whether societies tend to follow a matriarch, or a patriarch lifestyle. Hindu and Islam religions and cultures are two religions that tend to follow a patriarch lifestyle, but with few exceptions.
In order to see how Magical Realism is found in this treatment, one must first consider at least one of the identifying marks of Magical Realism. Among the characteristics that identify Magical Realism is the feeling of transcendence that the reader has while reading a Magical Realist text (Simpkins 150). During transcendence, a reader senses something that is beyond the real world. At the same time, however, the reader still feels as if he or she were rooted in the world (Sandner 52). After the reader undergoes transcendence, then he or she should have a different outlook on life.
Faris, Wendy B. "Scheherazade's Children: Magical Realism and Postmodern Fiction". Magical Realism Theory, History, Community. Ed. Lois Parkinson Zamora and Wendy B. Faris. Durham: Duke U.P., 1995. 163-190.
Flores, Angel. "Magical Realism in Spanish American Fiction." Magical Realism. Theory, History, Community. Ed. Lois Parkinson Zamora and Wendy B. Faris. Durham, N.C.: Duke UP, 1995: 109-116.
Flores, Angel. "Magical Realism in Spanish American Fiction." Magical Realism. Theory, History, Community. Ed. Lois Parkinson Zamora and Wendy B. Faris. Durham, N.C.: Duke UP, 1995. 109-116.
Faris, Wendy B. "Scheherasade's Children: Magical Realism and Postmodern Fiction". Magical Realism Theory, History, Community. Ed. Lois Parkinson Zamora and Wendy B. Faris. Durham, Duke U.P.: 1995. 163-190.
"What came to dominate the story and to leave a lasting impression was the view of man as a mystery surrounded by realistic data. A poetic divination or denial of reality. Something that for lack of a better word could be called magical realism." -Uslar Pietri