Friday, 30 November 2018

Looking Critically Upon Fairy Tales


Looking critically at various aspects of fairy tales including gender roles, enables children to understand how these stories change through time. The idea that fairy tales are “beautiful [and] romantic”[1] and must remain untouched has led to criticism of the Respectful Relationships curriculum for manipulating fairy tales due to political correctness. A brief analysis of Perrault’s Donkeyskin and Grimm’s Cinderella indicates some significant gender roles and a considerable change in the way of representing gender in each era. In both stories, the sequences of events are founded on the conflicts which originate from women’s envy, rivalry, and hostility. There is not a single instance of tension between men. Even the king reconciles with the prince,[2] who, in spite of the king's desire to marry his own daughter, has married the princess.
In these fairy tales, women are passive, while men are active and adventurous. Males take journeys freely, but a female has to disguise herself to escape and consent to domestic drudgery upon escaping. In Grimm’s version, Cinderella witnesses the punishment of the stepsisters when their eyes are pecked by doves,[3] but Cinderella shows no reaction. The docility and passivity are treated as Cinderella’s virtue.
There is more than a century between the first publication of these two versions. Donkeyskin may reflect gender roles of the French court, while some changes in Cinderella imply that Perrault’s stereotype belongs to the past. In Donkeyskin the prince comes to rescue Cinderella while in Grimm’s version the mother and daughter come together to overcome the situation, but the prince recognises Cinderella in the end. This is the result of a change in social attitude throughout the time that requires critical reading.
The representation and construction of gender roles in each time are subject to the purposes of that particular era. Therefore, the ability of children to look critically at all versions of those fairy tales is very important.
References:
Collett, Michael. “Fairy tale sexism: Is political correctness getting in the way of good stories?” ABC. Accessed September 1, 2018. http://www.abc.net.au/news/2017-04-06/fairy-tale-sexism-and-political-correctness/8420948
Grimm, Brothers. “Cinderella.” In The Classic Fairy Tales: Texts, Criticism. edited by Maria Tatar, M. 1st Edition, 117-122. New York: Norton, 1999.
Perrault, Charles. “Donkeyskin.” In The Classic Fairy Tales: Texts, Criticism. edited by Maria Tatar, M. 1st Edition, 109-116. New York: Norton, 1999.



[1] Collett, “Fairy tale sexism”.
[2] Perrault, “Donkeyskin,” 116.
[3] Grimm, “Cinderella,” 122.

Wednesday, 21 November 2018

The Complexity of the Concept of Child


In I Was a Rat
In the story, I Was a Rat (Pullman, 1999) the child is depicted as having a lower agency, therefore, must understand and practise various signifying norms in order to achieve his own identity. Despite his insistence on that he was a rat, Roger has to attain the quality of being an individual person. This starts from the outset of the story when Bob and Joan first encounter him and ask, “who are you?”[1] The word ‘who’ sighnifies that his initial recognition is intrinsically subject to the assumption of personhood. The story says that as a social identity the boy is moved by the “powerful vehicle”[2] of ideology to naming, manners, school, orphanage, cave, and cobbling.
The story provides some definitions of Roger, from various angles by different people, but more importantly, it leaves Roger uncertain about the definition of himself. For Bob and Joan, he is “the little boy”[3], for the doctor “normal healthy boy”[4], for the Philosopher Royal “insane, paranoid”[5], for The Daily Scourge “the monster”[6], and for the princes “Ratty.”[7] Buckingham defines childhood as “the outcome of social and discursive processes,”[8] likewise, in I Was a Rat some contradictory definitions discursively engage in shaping Roger’s identity.
Through dissimilar definitions of Roger, the story reflects upon the idea of childhood as a social construction as well as its various aspects of biological determination as a child. Although Roger decides to be a cobbler, he still admits having “less trouble being a rat.”[9] This uncertainty implies that the story is to explore the further ontological question of ‘who am I?’ Roger’s childhood seems more complex than originally assumed, but when the story blends this complexity to eternal questions of being, it problematise the concept of the child even more.
Bibliography 

Buckingham, David. After the Death of Childhood: Growing Up in the Age of Electronic Media, Polity Press, Oxford, 2000.
Pullman, Philip, and Bailey, Peter, Illustrator. I Was a Rat: Or, The Scarlet Slippers. London: Doubleday. 1999.
Rudd, David. The Routledge Companion to Children's Literature. Florence: Routledge Companions. 2010.



[1] Pullman, I Was a Rat, 2.
[2] Rudd, The Routledge Companion to Children's Literature, 192.
[3] Ibid., I Was a Rat, 8.
[4] Ibid., 32.
[5] Ibid., 63.
[6] Ibid., 143.
[7] Ibid., 196.
[8] Buckingham, After the Death of Childhood, 7.
[9] Ibid., I Was a Rat, 207.

Thursday, 6 September 2018

The Fleshly Ghost

In the Novel Beloved


Beloved appears as the ghost of Sethe’s killed daughter. This tangible, fleshly ghost causes to awaken the inhabitants and restore dignity to home 124. This essay describes the significant role of the ghost and asserts the performance as the major complementary to the overall theme of the novel which is acknowledging the history of African-Americans. 
The book Beloved is a Gothic novel because the existence of the ghost is stretched throughout the whole story. Nevertheless, Beloved, to a large extent differs from those of conventional ghosts in Gothic narratives. This key character is somehow a real woman, with “new skin, lineless and smooth” (61).  She walks, becomes thirsty, gets tired, feels hurt in her lungs, and “amid all […] she was smiling” (60). Beloved is represented as a tangible ghost, to de-familiarise the Gothic qualities of uncanny, aiming to stimulate a fresh perception. Benet and Royel argue that “[t]he uncanny is not just a matter of the weird or spooky, but has to do more specifically with a disturbance of the familiar’ (35). Likewise, in the novel Beloved, immediately after her arrival, the woman starts to interrupt the usual life in 124. For the first time since her childhood, Sethe experiences the uncontrollable urge to urinate right at the moment she sees Beloved. Furthermore, in response to Paul D, Beloved spells her name exactly as it was engraved on the headstone of Sethe’s dead daughter. According to Benet and Royel, the uncanny has to challenge rationality through unfamiliar occurrences (37). Beloved is visibly and audibly perceptible ghost, and that makes her quite different with the stereotypical ghosts in Gothic narratives. Therefore, as a fleshly ghost, Beloved encounters logic through her various manifestations.
The disinterment of Beloved is the way that Sethe’s optimistic anticipation seems capable of an embodiment. For Sethe, it is desirable that once an idea becomes real it exists forever. In a conversation with her daughter, when Denver asks “nothing ever dies” (44), Sethe emphasises on the importance of memory and asserts that “[n]othing ever does” (44). This is crucial in relation to Beloved because she converts Sethe’s mere ideals to reality for her physical representation of the baby girl and thus makes Sethe’s memories last forever. It suggests that in order to avoid forgetting the past and recognize the history, the materialisation of memory is inevitable. Memory is just concepts in the mind, but from Sethe’s point of view, once a memory materialised it can be shared, and of course, observed and multiplied. Sethe says “you bump into a memory that belongs to somebody else” (43).  Beloved is an embodied memory and as a turbulent fleshly ghost, she prevents the evil of slavery to remain disavowed. In other words, Beloved reveals the untold parts of the history and drives it forward until it is acknowledged. “This is not a story to pass on” (324). The narrator warns that any further repressive may lead the ghost to start haunting again. Indeed, the significance of the past memories should be urged and the historical legacies of slavery must be recognised. Therefore, the significance of Beloved as a mature woman implies the remembrance of the dead baby girl; and her performance visualises the dark side of the story which was otherwise not possible to be developed so effectively.
The haunting ghost in the character of Beloved provides the inhabitants of 124 with an apprehension and leads them to be more aware of themselves. Beloved is not just a random runaway young woman who accidentally reaches to the home 124, neither she is a mere supernatural appeal attached to the novel, but a fleshly and tangible ghost with some very close connections to the past living experiences of the inhabitants. For that, she possesses a suspicious knowledge about the past, particularly in relations to Sethe. That is why she asks provocative questions about Sethe’s previous belongings and experiences: "Where your diamonds?" (69). Beloved is also obsessed to “search” Sethe's face, and her eagerness astounds Sethe “it amazed Sethe” (69). Since then, Sethe never talked about it as the narrator explains “it was unspeakable; to Denver's inquiries Sethe gave short replies or rambling incomplete reveries” (69). Nevertheless, Beloved's solicitations are inflammatory and sufficiently capable of erupting those potentialities of pains. Thus, Beloved as the ghost of the dead baby girl carries secrets, and Sethe, as well as others, need those secrets to be revealed.  Benet and Royel affirm that “[t]he only reason why people think they see ghosts is because of the dead take secrets with them when they die” (184). In this way, the tangible, fleshly ghost in the shape of Beloved is as significant as a major motif in the novel. Beloved let the story to move on, and more importantly, establishes the overall subject of the novel which is the racial difference in relations to the history of slavery in North America.      
The significance of Beloved as a ghost is not limited to the emphatic recognition of the memories but also persuasion for further acts in favour of freedom and ending slavery. Beloved affects all others, and particularly, causes Sethe to feel an extreme passion with her. Sethe asserts that Beloved “was my best thing” (321), she is determined to protect Beloved by any means. When a white man drives towards the house 124, Sethe assumes full responsibility to save Beloved. She uses the same procedure as she commenced many years ago. However, this time not to kill her own daughter, but to try murdering the white man, because in Sethe’s mind “he is coming for her best thing” (308). This last ever incident happens in presence of thirty other women. Beloved’s profound impression on these women has brought them to 124, and after many years of rejection, the house regains respect.
In conclusion, Beloved appears in the character of a tangible and fleshly ghost who propels the story forward. The ghost provides the novel with the Gothic qualities such as uncanny in order to develop the story in a creative approach. Consequently, people in Bluestone Road are awakened, history is acknowledged, and 124 is admired again. 

References:

Bennett, Andrew, and Nicholas Royle. An Introduction to Literature, Criticism and Theory, edited by Andrew Bennett, and Nicholas Royle, Taylor and Francis, 2016. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/uwsau/detail.action?docID=4429796.

Morison, Toni. Beloved. Reading Guide ed. London: Vintage Classic, 2010. Print. Vintage Classics.