Posts Tagged ‘fairy tales’
September 2, 2014 | by Stephen Burt
Matthea Harvey’s whimsy almost defies the scope of the English language. She seems to sculpt out of molten glass the topics and the treatments in her poems, optimistic fairy tales for a universe where everything’s deformed, or maybe deformed fairies in a universe where everything’s optimistic. It’s easy to feel almost at home among her poems, which are sometimes uncanny in the way that scary truths are uncanny, sometimes uncanny like the Uncanny X-Men, and sometimes uncanny in that their delightful artifice should, but can’t, be preserved and canned.
Harvey teaches at Sarah Lawrence College and lives in Brooklyn; she grew up in England and Wisconsin. You may have read her beautifully titled first volume, Pity the Bathtub Its Forced Embrace of the Human Form (2000); or Modern Life (2007), where alliterative, associative, alphabetical poems jostle against prose parables that science-fiction readers would call “slipstream”; or Of Lamb (2011), Harvey’s collaboration with the visual artist Amy Jean Porter, in which an erased biography of Charles and Mary Lamb sends Mary and Her Lamb through—a lost garden? A forest of previous children’s books? A dreamland? Or you might have seen one of her other collaborations—with composers, with animators—or one of her own photographs. Still, you won’t be ready for If The Tabloids Are True Then What Are You?, her new collection of poems and fables, in verse and prose, about mermaids, ice cubes, erasures, talking animals, and early telephones, with a set of images—including photographs of Harvey’s sculptures—inseparable from them. As NPR put it earlier this year, “Harvey is a genius of the unusual, and of the dark underbelly of the adorable.”
Some of the poems have obvious sources in fables—“No-Hands has hands,” or “the animals did begin to glow.” Is there a particular fable or fairy-tale compilation that served as your best source? Aesop, the Grimms, La Fontaine, Kafka, Andrew Lang?
I wrote both of those poems without knowing that there were fables about either one. Myths and fairy tales are mysterious that way—we’re all shoots sprouting from one underground narrative fungus. Still, I know that stories by the Brothers Grimm, Hans Christian Andersen, and Heinrich Hoffmann’s Der Struwwelpeter are all tumbling around in the pebble polisher of my unconscious. I’m currently reading Phillip Pullman’s Fairy Tales from the Brothers Grimm, in which I found a new favorite, “The Mouse, the Bird and the Sausage.” This insanity happens in it: “The sausage stayed by the pot most of the time, keeping an eye on the vegetables, and from time to time he’d slither through the water to give it a bit of flavoring. If it needed seasoning, he’d swim more slowly.” Imagine flavoring a soup with yourself!
This collection is full of mermaids. Why mermaids?
Primarily because the phrase “straightforward mermaid” appeared in my head and wouldn’t leave me alone. But why mermaids in general? Because they’re sex objects who can’t have sex. Because there’s a whole school of gender issues swimming around them. Because we live among so many unspoken boundaries that sometimes it’s a relief to have such an explicit one. Because we all know the feeling of being divided and not belonging. Because we don’t acknowledge our animal selves enough. Read More »
January 27, 2014 | by Sadie Stein
My life boasts few distinctions, but I make the worst coffee you will ever drink. It’s almost as if, on the day I was born, the fairies stood over my cradle (okay, incubator) Sleeping Beauty–style, and the first good fairy declared, “She will be able to remember the lyrics to eighties cartoon themes her entire life.” And the second good fairy said, “I give you the gift of teeth that in the eighteenth century would have seemed straight but look kind of crooked now that everyone else has braces.” But then the malevolent enchantress appeared, cackled, and cursed me with the words: “She will never make a potable cup of coffee.”
You would be forgiven, if you have read about my manifold culinary failures, for thinking that I can’t handle myself in the kitchen. In fact, I am pretty competent in that regard, which makes my persistent inability all the more mysterious. And don’t talk to me about single origins, rancid grounds, Chemex, French press, vacuum, toddy, cold brew, hand-grinding: it makes no difference. The curse is stronger than any of these trifling variables.
Sleeping Beauty was always my favorite Disney movie. I saw it with my mother in big-screen re-release when I was about four, and was enchanted by handsome Prince Philip and perfect Briar Rose and gruff, mannish little Merryweather, and of course the elegant Maleficent. I was fascinated by the notion that, no matter how far you run, you cannot escape your fate. (It was, I guess, many a child’s introduction to the classic tenets of tragedy.) Read More »
January 16, 2013 | by Sadie Stein
When my brother and I were small, our parents would read to us each evening. When it was my mother’s turn, she generally read poetry. I don’t know from which children’s collection she read, but it was terrifying: in particularly heavy rotation (at my request) were “Don’t Care,” in which the insouciant protagonist is made to care by being “put in a pot / and boiled til he was done,” “Ozymandias” (I found the idea of the head lying in the sand frightening), and my favorite, “Strange Visitor.”
When I decided to find the poem online, I came across several variations; in the original, compiled by the folklorist Sir George Douglas, the dialect is Scottish; in other adaptations (including that anthologized by George Jacobs) more modern English. The plot is always the same: a woman, sitting at her spinning wheel, wishes for company. A series of mismatched, disembodied parts come in—knees, shoulders, neck, hands—and the figure gives a series of gnomic answers to her questions. “What have you come for?” she asks at last. “FOR YOU!” the reader shouts, leaving any listening children in a state of blissful petrification. The following is Douglas’s transcription, and his stage directions.
October 17, 2012 | by Marina Warner
Fairy tales were reviled in the ﬁrst stirrings of post-war liberation movements as part and parcel of the propaganda that kept women down. The American poet Anne Sexton, in a caustic sequence of poems called Transformations, scathingly evokes the corpselike helplessness of Sleeping Beauty and Snow White, and scorns, with ﬁne irony, the Cinderella dream of bourgeois marriage and living happily ever after: boredom, torment, incest, death to the soul followed. Literary and social theorists joined in the battle against the Disney vision of female virtue (and desirability); Cinderella became a darker villain than her sisters, and for Sandra Gilbert and Susan Gubar, in their landmark study The Madwoman in the Attic, the evil stepmother in “Snow White” at least possesses mobility, will, and power—for which she is loathed and condemned. In the late sixties and early seventies, it wasn’t enough to rebel, and young writers and artists were dreaming of reshaping the world in the image of their desires. Simone de Beauvoir and Betty Friedan had done the work of analysis and exposure, but action—creative energy—was as necessary to build on the demolition site of the traditional values and deﬁnitions of gender.
September 19, 2012 | by Joshua Cohen
A writer stands outside a story yelling, “Open Sesame!” and the story, as if a seed, opens. And treasure is found inside. That treasure, of course, is just another story, and it all begins again…
Or else, say the writer is no different from any other of his tribe—say he’s actually a thief. And the story is no story, but really a mountain. “Open Sesame!” (this writer continues)—the mountain opens and my meaning is revealed.
A version of this nonsense—this magician’s stage business—occurs in the tale “Ali Baba and the Forty Thieves,” popularly known from the One Thousand and One Nights.
But Ali’s tale is not to be found in the oldest manuscripts of that collection. Some scholars believe it to be the invention of one Youhenna Diab, known as Hanna of Aleppo, an Arab Christian storyteller said to have communicated it to Antoine Galland, the first translator of the Nights into French. Others argue for a purely Western source, and believe that Ali is the incorrupt fiction of Galland himself (though Richard Burton, the first translator of an unexpurgated Nights into English, claimed that Ali was to be found in an Arabic original, a mythical manuscript often forged but never found).
April 25, 2012 | by Sadie Stein
Literary tourism is as old as time (or at least as old as the Lake District), but, due to a combination of new technology and easy travel, we seem to be living in its Golden Age. Last year, Wendy McClure reported from the Little House pilgrim trail, and Oxford, Mississippi, has drawn fans of Southern Gothic since Faulkner’s 1950 Nobel. On this site, you’ll recall Margaret Eby's paeon to Eudora Welty’s Jackson garden. If you want to reenact The Canterbury Tales, well, you can. In recent years, readers have flocked to the Pacific Northwest to get a taste of Twilight; lovers of The Help have tried to get a taste of the 1960s in Greenwood, MS; and now, you can even experience the survivalist thrill of The Hunger Games in North Carolina.
Over the weekend, the FT reported live from Germany’s “Fairy Tale Road,” on which one can walk in the steps of Pied Pipers (Hamlin), the Musicians of Bremen, and the sites where Grimm scholars believe Sleeping Beauty might have actually pricked her finger and Rapunzel let down her hair. (More easily verifiable are locales that figured in the brothers’ lives.) Of course, in real life, all is not fairy-tale perfect. Explains Günther Koseck, the German noble who inhabits Dornröschenschloss (“Sleeping Beauty’s castle”) during the castle’s weekly Sleeping Beauty reenactments, his enchanted princesses “have to always be young and beautiful, and that means they have to be replaced occasionally.”