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Au primaire, au secondaire, au collégial et à l’université, des gens engagés dans l’éducation à la santé ont développé des outils, imaginé des méthodes et exploré des pistes pour contribuer, selon leurs moyens, à l’éducation à la santé en milieu scolaire. Cet ouvrage collectif, qui présente leurs projets, leurs recherches et leurs réflexions, démontre l’importance de faire participer parents, élèves, personnel enseignant et non enseignant, et autres acteurs des milieux communautaire et de la santé publique. Les intervenants des milieux scolaires de tous les ordres d’enseignement y trouveront des ressources et des références pour alimenter leurs réflexions et, surtout, pour soutenir leurs actions.
Straparola, Venice, and the Fairy Tale Tradition
In the classic rags-to-riches fairy tale a penniless heroine (or hero), with some magic help, marries a royal prince (or princess) and rises to wealth. Received opinion has long been that stories like these originated among peasants, who passed them along by word of mouth from one place to another over the course of centuries. In a bold departure from conventional fairy tale scholarship, Ruth B. Bottigheimer asserts that city life and a single individual played a central role in the creation and transmission of many of these familiar tales. According to her, a provincial boy, Zoan Francesco Straparola, went to Venice to seek his fortune and found it by inventing the modern fairy tale, including the long beloved Puss in Boots, and by selling its many versions to the hopeful inhabitants of that colorful and commercially bustling city.
With innovative literary sleuthing, Bottigheimer has reconstructed the actual composition of Straparola's collection of tales. Grounding her work in social history of the Renaissance Venice, Bottigheimer has created a possible biography for Straparola, a man about whom hardly anything is known. This is the first book-length study of Straparola in any language.
" Explores the historical rise of the literary fairy tale as genre in the late seventeenth century. In his examinations of key classical fairy tales, Zipes traces their unique metamorphoses in history with stunning discoveries that reveal their ideological relationship to domination and oppression. Tales such as Beauty and the Beast, Snow White and the Seven Dwarves, and Rumplestiltskin have become part of our everyday culture and shapers of our identities. In this lively work, Jack Zipes explores the historical rise of the literary fairy tale as genre in the late seventeenth century and examines the ideological relationship of classic fairy tales to domination and oppression in Western society. The fairy tale received its most "mythic" articulation in America. Consequently, Zipes sees Walt Disney's Snow White as an expression of American male individualism, film and literary interpretations of L. Frank Baum's The Wizard of Oz as critiques of American myths, and Robert Bly's Iron John as a misunderstanding of folklore and traditional fairy tales. This book will change forever the way we look at the fairy tales of our youth.
Visions of Ambiguity
In this, the first collection of essays to address the development of fairy tale film as a genre, Pauline Greenhill and Sidney Eve Matrix stress, "the mirror of fairy-tale film reflects not so much what its audience members actually are but how they see themselves and their potential to develop (or, likewise, to regress)." As Jack Zipes says further in the foreword, “Folk and fairy tales pervade our lives constantly through television soap operas and commercials, in comic books and cartoons, in school plays and storytelling performances, in our superstitions and prayers for miracles, and in our dreams and daydreams. The artistic re-creations of fairy-tale plots and characters in film—the parodies, the aesthetic experimentation, and the mixing of genres to engender new insights into art and life— mirror possibilities of estranging ourselves from designated roles, along with the conventional patterns of the classical tales.”
Here, scholars from film, folklore, and cultural studies move discussion beyond the well-known Disney movies to the many other filmic adaptations of fairy tales and to the widespread use of fairy tale tropes, themes, and motifs in cinema.
The Medieval Latin Past of Wonderful Lies
When did fairy tales begin? What qualifies as a fairy tale? Is a true fairy tale oral or literary? Or is a fairy tale determined not by style but by content? To answer these and other questions, Jan M. Ziolkowski not only provides a comprehensive overview of the theoretical debates about fairy tale origins but includes an extensive discussion of the relationship of the fairy tale to both the written and oral sources. Ziolkowski offers interpretations of a sampling of the tales in order to sketch the complex connections that existed in the Middle Ages between oral folktales and their written equivalents, the variety of uses to which the writers applied the stories, and the diverse relationships between the medieval texts and the expressions of the same tales in the "classic" fairy tale collections of the nineteenth century. In so doing, Ziolkowski explores stories that survive in both versions associated with, on the one hand, such standards of the nineteenth-century fairy tale as the Brothers Grimm, Hans Christian Andersen, and Carlo Collodi and, on the other, medieval Latin, demonstrating that the literary fairy tale owes a great debt to the Latin literature of the medieval period. Jan M. Ziolkowski is the Arthur Kingsley Porter Professor of Medieval Latin at Harvard University.
Twenty-First-Century Adaptations and the Politics of Wonder
Fairy-tale adaptations are ubiquitous in modern popular culture, but readers and scholars alike may take for granted the many voices and traditions folded into today's tales. In Fairy Tales Transformed?: Twenty-First-Century Adaptations and the Politics of Wonder, accomplished fairy-tale scholar Cristina Bacchilega traces what she terms a "fairy-tale web" of multivocal influences in modern adaptations, asking how tales have been changed by and for the early twenty-first century. Dealing mainly with literary and cinematic adaptations for adults and young adults, Bacchilega investigates the linked and yet divergent social projects these fairy tales imagine, their participation and competition in multiple genre and media systems, and their relation to a politics of wonder that contests a naturalized hierarchy of Euro-American literary fairy tale over folktale and other wonder genres. Bacchilega begins by assessing changes in contemporary understandings and adaptations of the Euro-American fairy tale since the 1970s, and introduces the fairy-tale web as a network of reading and writing practices with a long history shaped by forces of gender politics, capitalism, and colonialism. In the chapters that follow, Bacchilega considers a range of texts, from high profile films like Disney's Enchanted, Guillermo del Toro's Pan's Labyrinth, and Catherine Breillat's Bluebeard to literary adaptations like Nalo Hopkinson's Skin Folk, Emma Donoghue's Kissing the Witch, and Bill Willingham's popular comics series, Fables. She looks at the fairy-tale web from a number of approaches, including adaptation as "activist response" in Chapter 1, as remediation within convergence culture in Chapter 2, and a space of genre mixing in Chapter 3. Chapter 4 connects adaptation with issues of translation and stereotyping to discuss mainstream North American adaptations of The Arabian Nights as "media text" in post-9/11 globalized culture. Bacchilega's epilogue invites scholars to intensify their attention to multimedia fairy-tale traditions and the relationship of folk and fairy tales with other cultures' wonder genres. Scholars of fairy-tale studies will enjoy Bacchilega's significant new study of contemporary adaptations.
Shakespeare to Tolkien
In The Fairy Way of Writing, Kevin Pask seeks to explain the origins and popularity of enchantment in Shakespeare’s plays. Writers John Dryden and Joseph Addison originated the phrase the “fairy way of writing” to define the concept of an English creative imagination founded on a synthesis of high literary culture and the popular culture of tales and superstitions. Beginning with Chaucer, Johnson, Dryden, and Milton, Pask argues that the fairy way of writing not only sets the stage for the fairy tale, the Gothic novel, and children’s literature, but also informs genres beyond the English canon, including French fairy tales, painting, and twentieth-century fantasy fiction. In addition to English writers and visual artists such as Pope, Blake, and Keats who were directly engaged with Shakespearean fantasy, Pask also examines fairy tales, letters, and paintings by the French writers Madame d'Aulnoy, Charles Perrault, Madame de Sévigné, and the Swiss-born artist Johann Heinrich Füssli (Fuseli). The Fairy Way of Writing alters the traditional sense of English literary history and of Shakespeare’s singular place in it, insisting on the importance of often-overlooked literary and visual works. It recovers a distinctive aspect of English literary culture from across the entire early modern period and beyond, one which has been studied in the context of individual periods and writers but has not been considered within a broad overview informed by the history of European nationalism and the creation of the modern literary system.
A Theological Critique of the Narrative Strategies of Hugh MacLennan and Morley Callaghan
Is it possible to write an artistically respectable and theoretically convincing religious novel in a non-religious age?
Up to now, there has been no substantial application of theological criticism to the works of Hugh MacLennan and Morley Callaghan, the two most important Canadian novelists before 1960. Yet both were religious writers during the period when Canada entered the modern, non-religious era, and both greatly influenced the development of our literature. MacLennan’s journey from Calvinism to Christian existentialism is documented in his essays and seven novels, most fully in The Watch that Ends the Night.
Callaghan’s fourteen novels are marked by tensions in his theology of Catholic humanism, with his later novels defining his theological themes in increasingly secular terms. This tension between narrative and metanarrative has produced both the artistic strengths and the moral ambiguities that characterize his work.
Faith and Fiction: A Theological Critique of the Narrative Strategies of Hugh MacLennan and Morley Callaghan is a significant contribution to the relatively new field studying the relation between religion and literature in Canada.