Posts Tagged ‘fairy tales’
October 29, 2015 | by Dan Piepenbring
- Evil, in fairy tales, often comes in the form of an old woman: the fearsome, embittered crone is a staple of the genre. What will it take for our legends to start treating old biddies with respect—and why did they get a bad rap to begin with? The answer could be psychological (“Children do have a way of splitting the mother figure into ... the evil mother—who’s always making rules and regulations, policing your behavior, getting angry at you—and then the benevolent nurturer”) or political (“She’s usually a solitary woman. She’s already marginal. She’s angry at something—at life, or whatever—and she will ‘eat’—that’s the expression—people’s souls, in the sense that she’s going to possess people and then they die a terrible death”). Or maybe we’ve just been reading the stories wrong and failing to see that “old women in fairy tales and folklore practically keep civilization together. They judge, reward, harm and heal; and they’re often the most intriguing characters in the story.”
- Oh, goody. We might just have, more than fifty years after her death, a new Sylvia Plath sex scandal on our hands: What was she doing the night before she gassed herself? Her biographer Jonathan Bate might know. “Andrew Sinclair, a friend of Plath and [Ted] Hughes, pointed [Bate] to a poem of Hughes’s that made reference to a final lover of Plath’s, and that a book editor in New York, Frances Lindley, met someone at a book party who told her he’d seen Plath’s last letter, which made reference to a call to said lover. Additionally, Plath’s downstairs neighbor attested that she asked for a postage stamp that last night. Next to the phone box on St. George’s Terrace, there’s also a mailbox. Bate says he’s read reports of a collector in possession of Plath’s last letter, but he doesn’t name the collector. He doesn’t name the possible final lover either.” It might be “the critic Al Alvarez, who is still living but has always denied having an affair with Plath (‘Sylvia wasn’t my style—she wasn’t my physical type,’ he told Janet Malcolm) and has expressed guilt about the whole thing.”
- David Lynch disdains words, and that’s okay as long as you’re not having a conversation with him. Better, maybe, just to listen: “In Lynch’s own speech and in the speech patterns of his films, the impression is of language used less for meaning than for sound. To savor the thingness of words is to move away from their imprisoning nature. Lynch has said, more than once, that he had to ‘learn to talk,’ and his very particular, somewhat limited vocabulary seems in many ways an outgrowth of his aesthetic … Lynch’s aphasia is born of a protectiveness that verges on superstition. Words for him are not just reductive; they are anathema to his view of art as fundamentally enigmatic.”
- Today in the case for misandry: men are taking photos of beautiful landscapes and allowing their exposed scrotums to creep into the frame. It’s called nutscaping. And no matter how its creator attempts to defend it—it takes “courage, vulnerability and skill to properly execute,” he says, and it’s intended to gratify “a primal urge to connect on a deeper level with Mother Nature”—it’s further proof that men should probably be wiped off the face of the Earth.
- There’s nothing like a magic trick to restore one’s faith in good old battle-tested irrationality: “Believing in magic is generally considered a callow faith, clung to by foolish young’uns who have a long distance relationship with reality … Carl Jung opted not to explain magic away. Instead, he wrote in 1938, there’s psychological worth in how magic and religion can allow us to function effectively in society: ‘What is usually and generally called “religion” is … a substitute. … The substitution has the obvious purpose of replacing immediate experience by a choice of suitable symbols invested in a solidly organized dogma and ritual.” Magic, in short, allows us to put reality through a strainer … It is the experience itself we’re imbibing, and magic can help with the swallow … Indeed, as Harry Houdini said, ‘Magic is the sole science not accepted by scientists, because they can’t understand it.’ ” (Cue Pilot’s 1975 hit, “Magic”…)
September 22, 2015 | by Erik Morse
Joanna Walsh’s writing enacts what Chris Kraus has called “a literal vertigo—the feeling that if I fall I will fall not toward the earth but into space—by probing the spaces between things.” Walsh, a British writer and illustrator, is fascinated by liminal spaces, especially in the many varieties encountered by tourists. She’s sometimes known by her French nom de guerre, Badaude, loosely translated as “gawk,” and suggesting the perambulatory figure of the flaneuse. Her work trades on the literary genres of the miniature—short stories, essays, even postcards—reminiscent of Marcel Schwob, Clarice Lispector, Roland Barthes, and Lydia Davis. Her 2014 Twitter initiative @read_women is an archival who’s who of modern female writers, extolling in its tweets the distaff works of everyone from Leonora Carrington to Elena Ferrante. Aside from her abundant online presence,Walsh’s prolific output includes three new books: Hotel, Vertigo, and Grow a Pair: 9½ Fairytales About Sex, all of which run from the bantam lengths of fifty-five to 170 pages.
Among her seemingly disparate subjects are hotel architecture and etiquette, sexual politics in twentieth-century psychoanalysis, the perils of family vacations, the fantasias of cinema, and fables of transgendered witches. In Walsh’s feminist cosmogony, all are brought to bear as inscrutable souvenirs of the everyday mundane. She elucidates the slippery, gendered in-betweenness of everyday ritual in a manner reminiscent of Derrida’s disquisition on the chora—that most mysterious and mundane of spaces, not unlike the anonymous corridor of a hotel.
I reached Walsh, appropriately enough, at a hotel in Mexico. She and I shared a lively discussion about hotel culture and theory, travel fantasies, and the contemporary potential of fairy tales.
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September 15, 2015 | by Sadie Stein
Once upon a time, a newly married couple rode an old train from Myrdal to Flåm. The train passed through mountains and valleys, past waterfalls and vast lakes. Often the climb was dramatically steep, the hairpin turns almost impossibly sharp. The passengers ran from window to window in a frenzy of excitement, exclaiming at the vivid scenery, blinking in wonder when the train emerged from a tunnel.
A voice spoke to the passengers, first in Norwegian, then in German, then English. The voice spoke of gradients and history: of the men who had built tracks from wood and stone and the many people who had ridden on the red seats of the old train. And there were legends, too: this was folklore country. The land through which the train was passing was said to be haunted by trolls and fays. The valleys were home to the Hulder, a forest siren who lured mortals with her unearthly song. The bride squeezed her husband’s hand in excitement. Here was magic; here was darkness. Read More »
May 22, 2015 | by Sadie Stein
Last night, as part of the Norwegian-American Literary Festival, four Norwegian writers—Gunnhild Øyehaug, Lars Petter Sveen, Kjersti Annesdatter Skomsvold, and Carl Frode Tiller—spoke at New York’s 192 Books. James Wood, who moderated, asked them to address the question of perceived Norwegian literary tropes like solitude and loneliness. Sveen pointed out another: the shared cultural knowledge of fairy tales.
Of course, you’ll find solitude and loneliness there, too. Norwegian fairy tales are, even by the genre’s grim standards, dark, thematically and often literally, too (e.g. “East of the Sun, West of the Moon”). For an American audience, accustomed to tall tales that focus on the heroic, and devils who rarely do anything worse than argue with sharp-witted Yankee lawyers, Norway’s fairy tales are downright scary.
“The Lindworm”—also translated, when it is, as “The Lindworm Prince”—is a story with variations across Scandinavia. The version anthologized in the seminal Asbjornsen and Moe collection goes thus: Read More »
February 10, 2015 | by Dan Piepenbring
- It’s one thing to be well read—quite another to be well reread. Stephen Marche has coined the term centireading, i.e., reading something a hundred times. He’s accomplished only two feats of centireading (Hamlet and The Inimitable Jeeves), but they effectively restored the purity of his reading experience: “The main effect of reading Hamlet a 100 times was, counter-intuitively, that it lost its sense of cliché. ‘To be or not to be’ is the Stairway to Heaven of theatre; it settles over the crowd like a slightly funky blanket knitted by a favorite aunt. Eventually, if you read Hamlet often enough, every soliloquy takes on that same familiarity. And so ‘To be or not to be’ resumes its natural place in the play, as just another speech. Which renders its power and its beauty of a piece with the rest of the work.”
- As a moneymaking device, the book is obsolete, as we all know. Of course it is—it’s very, very old. What you might not have heard yet is that Web sites are obsolete, too, and that your mere presence on this page renders you a technological dinosaur. It’s okay. I’m one, too. This man is not: “In his weird zone of the internet, he said, the concept of a large publication seemed utterly hopeless. The only thing that keeps people coming back to apps in great enough numbers over time to make real money is the presence of other people. So the only apps that people use in the way publications want their readers to behave—with growing loyalty that can be turned into money—are communications services. The near-future internet puts the publishing and communications industries in competition with each other for the same confused advertising dollars, and it’s not even close.”
- From the makers of the flaneur, meet the crónica: “a crónica is both ‘a history that obeys the order of the times’ and ‘a journalistic piece … about current events.’ But it is more. Starting in the nineteenth century, crónica and urban life became inseparable; to the mere recording of a city life for posterity, the genre added flânerie and modern investigative reporting. Together, crónica and la ciudad (the city) inform a typology of ‘essaying’ a pie (on foot), in which walking is to thinking what seeing is to reading, and cities’ ‘intensification of nervous stimulation’ becomes social and cultural criticism.”
- In France, even illicit, politically scandalous affairs play out like fairy tales: “It was not until his press attaché phoned Valérie and informed her that François was ‘madly in love with you’ that Valérie recognized the current of passion that roiled beneath their professional rapport … They were committed to others—Ségolène and Denis—and they had more than half a dozen children between them, but how could they refuse love’s call? Over crêpes and waffles, Valérie and François confessed their feelings, which led to, she wrote, ‘a kiss like no other kiss I’d ever shared with anyone. A kiss that had been held back for nearly fifteen years, in the middle of a crossroads.’”
- William Greaves’s Symbiopsychotaxiplasm: Take One is one of the most daring movies of the sixties, which may be why no one saw it until 1991. Now his film is finally getting its due: “Greaves was up there with John Cassavetes and Shirley Clarke in the blend of sophisticated modernism and emotional fury, of self-implication and formal innovation, of self-revelation and revelation of the heart of the times.”
December 1, 2014 | by Dan Piepenbring
- Don DeLillo rereads his own opus, Underworld, seventeen years after its publication. (“Great fucking line,” he’s written next to “The subway seals you durably in the stone of the moment.”)
- In the thirties, William Mortensen was one of the most celebrated photographers in the nation—his pictures were “unabashedly theatrical, bizarre, and often louche.” What sank his reputation: a critical tiff with Ansel Adams.
- The Chinese State Administration for Press, Publication, Radio, Film and Television has moved to ban wordplay “on the grounds that it breaches the law on standard spoken and written Chinese, makes promoting cultural heritage harder and may mislead the public—especially children.” (An example of the now forbidden fruit: “replacing a single character in ke bu rong huan has turned ‘brook no delay’ into ‘coughing must not linger’ for a medicine ad.”)
- While we’re on censorship: In the quest for G-rated moon landings, NASA used to go to great lengths to scrub astronauts’ profanity from its transcripts. In the case of one particularly salty spaceman, they went further—they had him hypnotized. “A psychiatrist put the idea in his head that he would rather hum when his mind wandered.”
- On the history of fairy tales: “In the coded language of symbol and metaphor they chart the journey from childhood to adulthood. The Russian commentator Eleaser Meletinksji wrote, ‘It is even possible to say that the fairy tale begins with the break-up of one family and ends with the creation of a new one.’”