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).

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...