Showing posts with label folkloristics. Show all posts
Showing posts with label folkloristics. Show all posts

Thursday, June 25, 2026

Flaws in Folktale Resources

 

Folktales and Fairy Tales: Traditions and Texts from Around the World (2016) is among the most comprehensive resources in English, packed with illustrations, cross-references, and an extensive bibliography. The older version is even available online here. But the articles are occasionally wrong. One quote demonstrates this: "Fathers do not offer their sons as prizes for tasks rendered" (pp. 336).

Fathers do actually give their sons as rewards to the heroines of numerous stories. "Ali Baba and the Forty Thieves" has the merchant wed his boy to a slave because she saved them. "Tatterhood" bargains to marry the prince in exchange for letting the king marry her sister. "Hairy Rouchy" and "Maol a Chliobain" steal treasure from giants so that farmers will let them and their sisters marry their sons. The book should've said that fathers rarely offer their sons as prizes.

This mistake is attributable to three people. D.L. Ashliman, who wrote the "Father" article, and the editors Donald Haase and Anne Duggan, who didn't notice the issue originally. Granted, they have mitigating circumstances. The former seems to be an expert on German (1576), so he might've been unfamiliar with Arabic, Celtic, and Norwegian traditions. The latter two had to review hundreds of pages of writing so small details might've slipped by. Nevertheless, they presented misinformation to non-experts and failed to correct it for the newest edition. This undermines both their intellectual integrity and the encyclopedia's overall quality.

Sunday, December 28, 2025

Review: Fairy Tale Mothers

 


Fairy Tale Mothers (1990) examines mothers, stepmothers, and mothers-in-law in Germanic and Scandinavian tales. The book has nine segments: preface, introduction, Grimm tales, the kind and unkind girls, stepmothers with stepsons, tales of spinning, mother-son bonds, birthing episodes, and a conclusion. Its author, Torborg Lundell, was a Professor of Swedish at the University of California, Santa Barbara. Having published articles about folkloristics and motherhood, Lundell revisits those topics here, but her contribution to fairy tale studies is picayune.

The primary flaw is her psychoanalytical framework. Inger Lövkrona mentioned this in her review, stating "I miss in her study a discussion of Jung's theories and their relevance to preindustrial peasant society and a thorough methodological demonstration of how to carry out the analysis. The ahistoric premise in psychological theory is problematic when it is applied to cultural and social phenomena that are historically determined and changeable" (179). 

Lundell's inadequate contextualization of the stories led to unsubstantiated conclusions. For instance, she claimed that the changes the Brothers Grimm made to "Hansel and Gretel" were "a mechanism to impose guilt on all normal mothers who, even if they have enough food, sometimes while raising their children may often wish they would get lost for a while" (34 - 35). But Yseult de Blécourt argued that the tale "can be seen as a collaboration between the Hassenpflug sisters and Dortchen Wild, orchestrated, as it turns out, by Marie Hassenpflug" (41). Thus, the nefarious subtext Lundell identified was unproven and misattributed.

Her imputation of malicious intent where none exists is a reoccurring issue. She used the term "male fantasy" to describe three tales with possible or actual incestuous themes: "Snow White" (36), "Strong Hans" (45), and "Thousandsfurs" (54). Lundell's equating of male heterosexuality and even fatherhood with perversion and abuse was so blatant and unjustified that R. J. Alexander noted it in a review: "many readers will be offended by the snide, quasi-chauvinistic remarks that mar the text from time to time" (103).

The book even suffered from basic grammar and typographical errors. "Femininity" was misspelled as "feminity" (19), "fountain" was needlessly split as "foun tain" (84), and a "material confront" wrongly substituted for "material comfort" (172). In fairness, her editors deserve blame for missing these gaffes before the book's release.

Despite the above, Lundell's work has some value. It examined a representative sampling of European texts - "close to 2,000 tales" (1) - it included translations of German (53) and Swedish (57 - 59) texts, and it made interesting observations. Among them were how stepmothers inadvertently helped their stepdaughters (44), spinning tales didn't depict women sharing stories as they would've historically (117), and lazy daughters receiving harsher treatment than lazy sons (167). But none of that earns it a recommendation.

Wednesday, April 16, 2025

The Transmogrified Witch

Tales about witches are popular in European folk narrative traditions. "Hansel and Gretel" tells of two abandoned children beset by a cannibalistic woman in a gingerbread house. Baba Yaga in "Vasilisa the Beautiful" is also a flesh-eating enchantress living alone within a dark forest. But there is an arguably more widespread story: that of the sorceress who morphs into an animal to make mischief.


Werewolf of Apchon (1590 - 1611)

The Severed Hand: I (1851)

The Severed Hand: II (1852)

Beer Cats (1863)

Auvergne Witch (1865)

The Witch Girl (1873)

Witches of Thurso (1877)

Hunted Hare (1879)

The Miller and the Cat (1883)

Witches of the Inn (1887)

Island Insect (1890)

Georgian Mill Witch (1894)

The Cat Which Lost a Claw (1896)

The Brothers who married Witches (1899)

The Doe Witch (1909)

The Weaver's Wife and the Witch (1911)

Various versions (1913)

Cat on the Lap (1914)

The Woman-Cat: I (1917)

Woman-Cat: II (1921)

Woman-Cat: III (1922)

Woman-Cat: IV (1923)

Sop, Doll, Sop (1925)

Cat Witches (1926)

Southern Witch (1926)

Witch of Laggan (1926)

The Witch and the Overseers (1928)

Vernon Castle Witches (1929)

Cats and the Occult (1933)

A Witch in the Form of a Black Cat (1934)

Swarm of Cats (1938)

The Witch-Cat Woman (1942)

Sunday, February 9, 2025

Review: The Heroine with 1001 Faces

 


The Heroine with 1001 Faces is an examination of women and their stories from antiquity to the twenty-first-century. It has an introduction, six chapters, and a conclusion. Each chapter covers multiple, frequently overlapping topics, but the book broadly covers Joseph Campbell’s writings and legacy, female characters in classical texts, the silencing and discrediting of women, curiosity (etymology, connotations, artistic representations, etc.), and female writers in fiction and real life. Maria Tatar, a Harvard professor of Germanic Languages and Folklore and Mythology, is theoretically well-equipped to write an excellent monograph about heroines. In actuality, her work is of uneven quality.

On the positive side, Tatar possesses an impressive knowledge of literature and folklore. She found a reference to Homer in E. B. White’s Charlotte’s Web (49), an allusion to The Thousand and One Nights in Charlotte Bronte’s Jane Eyre (107), and parallels between Charles Perrault’s “Bluebeard,” and Jordan Peele’s Get Out (272 – 273). Her expertise is so thorough that she can correct authoritative works like the Oxford English Dictionary, which misidentified Raymond Chandler’s “Bay City Blues” (1937), as the earliest literary use of the term “private eye,” when Carolyn Keene used it in her 1930 novel, Nancy Drew: The Mystery at Lilac Inn (207 – 208). She even went so far as to confess that her colleagues in Harvard's English and American Studies departments excluded popular books like Louisa May Alcott’s Little Women and L. M. Montogomery’s Anne of Green Gables (175). Between that and highlighting successful authoresses who were self-deprecating or disparaging of each other – Frances Burney, Mary Wollstonecraft Shelley, George Eliot, Sylvia Townsend Warner (136) and Agatha Christie (224) – Tatar fulfilled her objective to "acknowledge, credit, and memorialize women, real and imagined, from times past" (288).

On the negative side, the book suffered from omissions that would've nuanced some of its points. Tatar mentioned the #GamerGate controversy of the 2010s, which involved debates about whether video games were sexist, but no video game characters were discussed. Moreover, Tatar expressed concern about the “unsettling sexual politics and gender dynamics in myths, epics, and stories from times past” (15) but neglected to address the “Homeric Question” – a longstanding debate about the authorship of the Iliad and the Odyssey – and Samuel Butler’s argument that a woman composed one of Western culture’s canonical poems. She also praised Pat Barker’s The Silence of the Girls and Margaret Atwood’s The Penelopiad for retelling The Iliad and The Odyssey from female perspectives, but didn't acknowledge how Ovid’s Heroides did that centuries earlier. And despite her admission that trans and nonbinary identities were becoming mainstream (268) and her extensive analyses of Ovid's Metamorphoses, sex-shifting characters like Tiresias, Iphis, and Caeneus went unmentioned. She even included a section titled “Warrior Women” (257 – 262) which examined Disney characters like Queen Elsa and Moana, but strangely excluded Mulan and non-Disney fighting women such as Banu Goshasp, Li Chi, or Bradamante.

Another problem was Tatar's outdated sociopolitical biases. She mentioned that women were only 15 of the 116 Nobel prize winners for literature (136), citing that as proof of women's marginalization as writers, but in that same year, women comprised 74% of the American publishing industry. Tatar also demonstrated an uncritical attitude towards the #MeToo movement - a stance that would be difficult to maintain following the controversial Depp vs. Heard trial and the conviction of Ghislaine Maxwell for her role in trafficking girls to Jeffrey Epstein's island. Both events occurred a few years after the book's release.

It's worth noting that the book was written during the COVID-19 lockdowns and published a year later, so some of the issues it has may be a consequence of a stressful environment coupled with a rushed publication. However, those circumstances don't fix Heroines many flaws and it's hard to recommend it.

Saturday, November 30, 2024

Review: Fearless Girls, Wise Women, and Beloved Sisters: Heroines in Folktales from Around the World


Kathleen Ragan’s anthology is a triumph of folktale scholarship. She compiled 100 individual tales (rescuing some from obscurity), adhered to folkloristic standards by faithfully reproducing the content and wording of the texts, and provided cultural context in the endnotes. That said, the anthology has multiple oversights that hinder it.

Ragan lamented the "dearth of South American Indian stories," citing the limited availability of English language materials as the cause. However, the sole SAI tale she included - "The Magic Eagle" - came from Genevieve Barlow's Latin American Tales, which featured another female-centered story: "The Search for the Magic Lake." Moreover, Johannes Wilbert and Karin Simoneau published a twenty-four volume series called Folk Literature of South American Indians, which was completed six years before Ragan's anthology debuted.

Another shortcoming is the inconsistent content of the commentaries. Sometimes they summarize the plots while highlighting aspirational traits the protagonists have. Others give short biographies of historical figures. Occasionally, they contain personal anecdotes or describe Ragan's feelings about a story. This could've been remedied by focusing on folkloristics. For instance, "Whuppity Stoorie" provided an opportunity to discuss the AT Index (later ATU) and other variants of tale type 500 like "Rumpelstiltskin" and "Tom Tit Tot." Similarly, "The Pigeon's Bride" could've mentioned Motif D350, "Transformation: bird to person." Information about the tradition-bearers (name, age, gender, context, etc.) could also have been added whenever such data was available.

The inconsistencies extend to the tales themselves, which infrequently contradicted Ragan's motive for creating the anthology: "In the scarcity and poor quality of heroines my daughter was constantly told 'you don’t exist, you’re not important.' I love my girl too much to let her listen to that." Thus, she sought folktales in which “The main characters are female and they are worthy of emulation.” If so, then why include abusive protagonists? “The Three Sisters and Their Husbands, Three Brothers,” depict women manipulating and publicly humiliating their spouses; "The Fortune-Teller," cons men into paying for a fraudulent prediction; “The Innkeeper’s Wise Daughter,” violates her prenuptial agreement and abducts her unconscious husband; “Molly Cotton-Tail Steals Mr. Fox’s Butter,” centers a thief, who encourages violence against her patsy, and causes a years-long family feud; “The Close Alliance: A Tale of Woe,” the protagonist accuses her husband of laziness, insults his intelligence, and dismisses his fear of the tiger; "A Calabash of Poi" has a goddess ruin a household's crops because the residents offended her; and in “Moremi and the Egunguns,” the protagonist escalates nonviolent raids into a war and commits human sacrifice. While these characters are outnumbered by heroic ones, Ragan never acknowledges how they are incompatible with her standards.

Shortcomings aside, the book is among the best folktale anthologies ever published. It's representative sample of international folktales is rivaled by few other books and this alone make the book required reading for general readers and folklorists.

Wednesday, October 30, 2024

Spooky Tales

 


Halloween is coming! Some people will be taking their children or younger siblings out trick-or-treating. Others will be handing out candy (preferably not laced with poison or razors). But for anyone staying indoors and ignoring the sounds and pranks of the kids, here are horror-flavored folktales to keep you up:


The Soldier and the Vampire

Bluebeard

The Tailor and the Corpse

Sop, Doll, Sop

The Three Cows

The Wolf


Bonus: The Terror That Comes in the Night: An Experience-Centered Study of Supernatural Assault Traditions (1989) by David J. Hufford

Sunday, September 22, 2024

Variants of "The Maiden Who Seeks Her Brothers" (ATU 451)

 

"Six Swans" by Elenore Abbott in Grimm's Fairy Tales. New York: Charles Scribner's Sons, 1920.

A group of brothers are transformed into birds and it falls to their littlest sister to rescue them. Sometimes she must remain silent for several years. Or she has to go on a long quest to reach the mountain they reside in. No matter what, the familial love and loyalty always breaks the curse.


The Twelve Wild Ducks

The Six Swans

The Seven Crows

Snow-White and Rosy-Red

The Wild Swans

The Twelve Brothers


For more information on the ATU acronym, read this post.

Saturday, August 17, 2024

Folktales and Psychology

 


Since the days of Sigmund Freud, people have tried to assess the relationship between the human mind and the stories we tell. More so when those stories are popular and/or passed down for generations. While the quality and content of the material may vary, there's no denying that the study of folk narrative and psychology is a rich field.


"Psychoanalysis and Folklore" (1930) Ernest Jones. 

"Jungian Psychology and Its Uses in Folklore" (1969) by Carlos C. Drake.

A Psychiatric Study of Myths and Fairy Tales: Their Origin, Meaning, and Usefulness (1974) by Julius E. Heuscher.

"Psychology, Psychoanalysis, and Folklore" (1974) by David Hufford.

La Terra in Piazza (1975) by Alan Dundes and Alessandro Falassi.

The Hand Made Object and Its Maker (1975) by Michael Owen Jones.

"Language Differences" (1975) by Warren Ten Houten.

The Uses of Enchantment (1976) by Bruno Bettelheim.

"The Misuses of Enchantment: Controversies on the Significance of Fairy Tales" (1985) by Kay F. Stone.

The Japanese Psyche: Major Motifs in the Fairy Tales of Japan (1988) by Hayao Kawai.

Frogs and Snails and Feminist Tales: Preschool Children and Gender (1989) by Bronwyn Davies.

"The Structure and Interpretation of Fairy Tales Composed by Children" (1990) by Kristin Wardetzky.

“A Qualitative Study of the Perceived Impact of Fairy Tales on a Group of Women” (1995) by Rita J. Comtois.

The Interpretation of Fairy Tales (1996) by Marie-Louise von Franz.


The obvious limitation of this list is that the sources predate the rise of social media. Nor does it account for how perceptions of fairy tales and other folklore genres have changed due to newer media (e.g., Frozen, 2013) and later scholarship. But it does provide an excellent overview of how the standards and practices have evolved (or not).

Friday, August 2, 2024

Variants of "The Name of the Supernatural Helper" (ATU 500)

 


People in terrible situations often resort to drastic measures escape. One method involves accepting favors from questionable individuals. Chances are, the beneficiaries will owe more than they are able - or willing - to give. But with luck, there's a loophole that'll let them keep their boon and avoid their debts.


Rumpelstiltskin

Duffy and the Devil

Gilitrutt

The Wild Jager and the Baroness

The Pretty but Idle Girl


Additional variants can be found here. An analysis of the tale type is available here.

For more information on the ATU acronym, read this post.

Saturday, May 25, 2024

Folktales and Law


The legal system, its representatives, and principles rarely appear in traditional folktales despite the importance it has in daily life (don't jaywalk kids!). However, a few exceptions stand out.


“Tainted Witness” in Burmese Law Tales by Muang Htin Aung. 

“The Fly” in Best-Loved Folktales of the World by Joanna Cole. 

“The Peasant and the Workman” in Folk Tales of All Nations by F.H. Lee. 

“Nature’s Way” in 100 Armenian Tales and Their Folkloristic Relevance by Susie Hoogasian-Villa. 

“The Five Queer Brothers” in Chinese Nights' Entertainment by Adele Marion Fielde.   

Orestes at Athens by Aeschylus, translated by Oliver Taplin 

Judgement of Solomon in the Bible (1 Kings 3:16–28) 


There's also a criminological study a German fairy tale corpus:

The Criminological Significance of the Grimms’ Fairy Tales (1987) by Gerhard O. W. Mueller.

Sunday, May 19, 2024

Folktales Throughout History

Where and when did folktales originate? That question's unanswerable because the stories likely predate literacy and printing. And contemporary folklorists prioritize function over origin. Nonetheless, scholars have unearthed old written versions of popular tales, possibly the first recorded variants of certain stories or tale types: 


1290s - 1210s B.C.E., The Doomed Prince (ATU 934 Tales of the Predestined Death)

1200 - 1194 B.C.E., The Story of Two Brothers (ATU 318 The Faithless Wife)

300 - 200 B.C.E., Book of Tobit: II 3 -7 (ATU 505 The Grateful Dead)

1 - 200 C.E., Perseus and Andromeda (ATU 300 The Dragon-Slayer)

120s - 170s C.E., Cupid and Psyche (ATU 425B Son of the Witch)

850 - 860 C.E., Yeh-hsien (ATU 510A Cinderella)

1022 - 1024 C.E., About a Girl Saved from Wolf Cubs (ATU 333 Little Red Riding Hood)

1225 C.E., Ejemplo de Dos Compañeros (ATU 613 The Two Travelers)

1330 - 1340 C.E., Troylus and Zellandine (ATU 410 Sleeping Beauty)

1382 C.E., Culhwch and Olwen (ATU 513 The Extraordinary Companions)

1462 C.E., The Wright's Chaste Wife (ATU 882 The Wager on the Wife’s Chastity)

1568 C.E., The Wife of Auchtermuchty (ATU 1408 The Man Who Does His Wife’s Work)

1579 C.E., De trois jeunes garçons frères, du pays de Caux, qui danserent avec les Fées (ATU 750A The Three Wishes)

1605 C.E., Conomerus and Trifina (ATU 312 The Maiden-Killer)


This barely scratches the surface of what's out there but it's a start for reading and research. 

Monday, May 6, 2024

Variants of "Sleeping Beauty" (ATU 410)

 

"Sleeping Beauty"(?) by Rene Cloke

We all know this one: an innocent woman put into a coma, then revived by further violation of her personhood. It's dark. It's tragic. It's old. The earliest stories appear in medieval times: Pandragus et Libanor, reportedly composed in February 1294 by Baudouin Butor. Every other variant seems to postdates it, but the trope of an enchanted sleeper goes back to Greek mythology with Endymion.

Troylus and Zellandine

Frayre de Joy and Sor de Plaser

Sun, Moon Talia

The Sleeping Beauty in the Wood


Source: Sleeping Beauties: Sleeping Beauty and Snow White Tales From Around the World by Heidi Anne Heiner.

Friday, April 26, 2024

W is for Wales

"The Castle of Melvales" (1894) by John D. Batten

An Old King and His Three Sons in England

A king fell sick and the only thing that could heal the man was a magic apple. His three sons went in search of it. The youngest, Jack, made it to the enchanted castle with the help of three old Romani brothers who tested his resolve. He finds a Sleeping Beauty in the palace and switches her garter, handkerchief, and watch with his (and kisses her). After escaping the castle, rejuvenating the old men, and arriving at the rendezvous point, he falls asleep. His big bros steal his apples. They trick their father and condemn the youngest prince to execution. The butcher spares him leaves him in the woods. The princess eventually shows up - with an army! - and she exonerates her man before they return to her castle.


Source: Gypsy Folk Tales by Francis Hindes Groome

Tale Type: 551, "The Water of Life"

Thursday, April 25, 2024

V is for Venezuela


The Horse of Seven Colors

A man's wheat field was devoured and he appointed his sons as watchmen. Two failed. The third caught the culprit - a multicolored pony - which promised to aid him in exchange for its life. Thereafter, the patriarch sent his boys to sell at the marketplace. Yet again, the youngest succeeded. His brothers left home and, wanting to be with them, the boy followed until they blinded and abandoned him. After his sight was magically restored, he reunites with his brothers, who make him their servant. Then there's a competition to win a princess bride and the boy wins with the help of the enchanted horse.

Source: Latin American Folktales: Stories from the Hispanic and Indian Tradition by John Bierhorst.

Tale Type: 530, "Princess on the Glass Mountain"

Variants: "The Thief in the Millet" and "The Princess and the Glass Mountain"

Friday, April 19, 2024

Q is for Qatar

 


Fsaijrah

One day, the girl ran into a talking fish that granted her wishes. The fish dressed her for a ball, decked her out in a fancy gown and diamond slippers, and put her on the path to meeting a prince. But, she needed to leave the party before her abusive stepfamily returned home. She dropped a shoe during her race back. The prince stumbled upon it and vowed to marry whoever it fit. He eventually found the girl and wedded her.

Source: Tales Arab Women Tell by Hasan El-Shamy.

Tale Type: 510A "Cinderella"

Variants: see this link

Thursday, April 18, 2024

P is for Puerto Rico


The Carnation Prince

Three sisters tried catching a carnation. The youngest succeeded. She put the flower away and later found that it'd turned into a prince, whom she accidently enchanted. To disenchant him, she had to travel until she wore out an iron dress. She happened upon the sun, moon, and the birthing person of all animals on her odyssey, and each gifted her an item. After feeding all of her limbs to a bird, she arrived at her paramour's home and they were happily reunited and married on the spot.

Source: Folk Stories from the Hills of Puerto Rico by Rafael Ocasio.

Tale Type: ATU 425 Search for the Lost Husband.

Variants: "The Black Bull of Norroway" and "The Padlock" 

Monday, April 15, 2024

M is for Mexico

Jace's Ingenuity (2011) by Steve Argyle

The Sorcerers

An aging wizard was convinced to take an apprentice so that the community might enjoy the benefits of healing magic. He trained the grandson of another wizard. When the boy's talents exceeded his master's, the man was so enraged that he made up his mind to kill the lad. However, the boy knew of his teacher's feelings and fled. The old man hunted the boy in various animal forms until the child killed him.

Source: Wonder Tales for Men by Diego Morales

Tale Type: ATU 325, "The Magician and His Pupil"

Variants: "Maestro Lattantio and His Apprentice Dionigi" and "The Deceiver Shall be Deceived" and "The Battle of the Enchanters"

Saturday, April 13, 2024

L is for Liberia

 

The Good Child and the Bad

Two girls helped a witch doctor spin cotton. One of them spat on her staff and had to wash it in a river or disaster would strike. During her journey, she met a cat and a rooster, who aided her because she fed  them. The girl returned home with a treasure basket. The other girl wanted a basket too so she spat on the staff and set out, but didn't feed the animals. She chose a large basket, full of dangerous creatures, and barely survived their assault.

Source: Folk-Tales from Liberia (In Abstract) by Richard C. Bundy.

Tale Type: ATU 480, The Kind and Unkind Girls.

Variants: "The Fairy" and "Frau Holle" and "The Twelve Months"

Saturday, April 6, 2024

F is for France


Boudin-Boudine

A woman sent her son to give food to their neighbors and visit Grandma. He met a wolf who asked where he was going. It arrived at the old lady's house before the boy. Thankfully, the child got indoors unharmed.

Grandma attacked the wolf and made it run away, though it still had intentions to eat the child. The boy stayed with his grandmother for so long that his father went for him, but fell into a ditch. Meanwhile, the boy headed out and the wolf pursued.

Father and son reunited, raced home together, and the man of the house killed the predator.

Source: Folktales of France by Geneviève Massignon and Jacqueline Hyland.

Tale Type: ATU 333, "Little Red Riding Hood"

Variants: "Little Red Riding Hood" and "Little Red-Cap" and "The Grandmother"

Scholarship: The Phylogeny of Little Red Riding Hood

Flaws in Folktale Resources

  Folktales and Fairy Tales: Traditions and Texts from Around the World (2016) is among the most comprehensive resources in English, packed...