Psychoanalytic Criticism Of Our Lady's Child

Christina Rossetti uses flower symbolism and biblical allusions in “A Daughter of Eve” to address lost innocence and hypocritically placed guilt. She indirectly references the controversial subject in her poetic and lyrical style, as it was a topic considered too shameful or “unsavoury” for women.

In a realistic twist on a classic fairy tale, R.S. Gwynn exposes the slow decay of a marriage that torments a woman’s ideologies in his poem “Snow White and the Seven Deadly Sins”. At first, Snow White finds a sense of security in her insignificant duties of household chores for “One’s duty was one’s refuge, after all.” (4). However, as the years pass the “Good Catholic girl” (1) begins to question her trained religious perceptions of man as the true dominant biblical figure. As Snow White imagines her prince charming personifying each of the seven deadly sins, she becomes willful and fearful towards obedience to such a sinful man.

The majority of the story is reiterated through dialogue that allows the girl’s words, but also her actions, to speak of her “sweetness,” or lack thereof, rather than an arbiter such as the narrator. The reader must decide whether or not the actions of the young girl are of merit. For example, the story begins, “There was a woman who had made some bread. She said to her daughter, ‘Go and carry a hot loaf and a bottle of milk to your grandmother. So the little girl set forth” (Millien). It is safe for the reader to assume that the young girl is obedient because that is all the reader has seen of the young girl, she has not taken any other action and there is not a narrator who prescribes any other attribute. The lack of a narrator preemptively assigning causal relation between the young girl’s action and her reception in the community allows the act of obedience to represent a virtuous quality, rather than a virtuous quality that is inherently feminine, as the Grimm brother version does with the quality of being “sweet.”

This modern fairy tale contains diverse characters but none of them are as important as the grandmother. In fact, through her narration the reader gets the basic

Original fairy tales restrict the opportunities of female protagonists, allowing their fate to be controlled by male characters and society’s restrictive expectations of women. Authors such as Perrault of ‘Little Red Riding Hood’ were quick to provide advice to their suggestible female readers in moral that girls should not try to drift from the path that society has laid out for them. Thus they became ‘parables of instruction’ (Carter) to indoctrinate the next generation in the values of a patriarchal society. Fairy tales of this time consistently remind us that those of the female sex will not prosper if they choose to ignore and defy the social constructs. Pre 1900s, the roles of women were entirely predetermined. A clear female dichotomy was established portraying them as either ‘the virgin’ or ‘the whore’. Stereotypical perceptions of women reduced them to biological functions and stated that they should acquire the role of wife and mother – objectified to such an extent where they were essentially their male counterpart’s possession. Both authors scorn the importance placed on domesticity and conformity, stressing the vital nature of being able to choose and uncover the consequences of societal ignorance. Carter highlights to her literary audience a passive generation of women who face the inability to vocalise their thoughts and opinions in the context of oppressive patriarchy. Within her work ‘The Company of Wolves’ “The

Bettelheim describes how towards the end of the oedipal period the child usually wishes to replace the parents of the same gender. This leads the child to feel disorderly and worthless because of their squalid wish. Cinderella allows the child to feel they will eventually be rescued from these thoughts just as Cinderella was rescued in her fairytale. He explains how Cinderella gives the children confidence in themselves because of how well she relates to their

The tradition of telling fairy tales to children effects not only the listener but also the reader. Maria Tatar, in her book Off with Their Heads!, analyzes how fairy tales instill and reaffirm cultural values and expectations in their audience . Tatar proposes that fairy tales fall into three different tale-types: cautionary tales, exemplary stories, and reward- and- punishment tales. These three types portray different character traits as desirable and undesirable. Due to the tale’s varying literary methods it can change the effectiveness of the tale’s pedagogical value. In Tatar’s opinion, all of these tales are similar in the way they attempt to use punishment, reward, and fear to encourage or discourage certain behaviors. In the cautionary fairy tale “The Virgin Mary’s Child”, the use of punishment and fear to discourage certain behaviors is enhanced by the Christian motifs and values employed by the tale. These literary devices encourage the audience to reflect on and internalize the lessons that are presented in the fairy tale.

There is nothing more precious and heartwarming than the innocence of a child. The majority of parents in society want to shield children from the bad in life which is appreciated. Within human nature exists desires of inappropriate behavior; envy, deceit, selfishness, revenge, violence, assault and murder. The most well-known fairy tales depict virtue and the evil in life. Even more important, the form and structure of fairy tales suggest images to the child by which he can structure his daydreams and with them give a better direction to his life. (Bettelheim).

When imaging the ideal audience of fairytales, children are quick to come to mind, although, our perception of Little Red Riding Hood as an innocent fable is far from the truth. Alternatively, the origins of this story are derived from Italo Calvino’s “The False Grandmother”, a story immersed in symbolism and metaphorical symbols intended strictly for a mature audience. The preceding tale was “Little Red Cap “written by Charles Perrault and then later the “Little Red Riding” written by the Brothers Grimm. Although the details of these tales vary, they all maintain similar storylines. The stories revolve around the young female character Little Red Riding Hood who is sent off on a mission to bring her grandmother a basket of goods. During her adventure she encounters a wolf who engages in a hot pursuit to eat both the Grandmother and Little Red Riding Hood, only to succeed in the earlier rendition of the story. In this essay I will prove that when the Grimm’s Brothers and Perrault’s Little Red Riding Hood stories are critically analyzed, it becomes evident that they are inappropriate tales for children as they exemplify the consequences of a minor transgression by Little Red Riding Hood as being the misleading cause of the violence and seduction that occurs thereafter.

Bruno Bettelheim, he analyzed fairy tales in terms of Freudian psychology, which is represented in his works of The Uses of Enchantment. Beaumont’s story of Beauty and the Beast is where the first discovery of Beauty’s problem was identified as the Oedipal complex. The Oedipal complex is a child’s desire to have a sexual relation with the parent of the opposite sex, but it is repressed deep in the mind. Beauty in Beauty and the Beast has a special bond of affection with her father; there is the problem that arises within this complex that what if she were to be stuck at the stage of development and never outgrow it. Within the fairy tale written by Jeanne-Marie Beaumont there is the representation of the period where she begins to transfer the affection to someone else. An analysis of Bettelheim’s theory of the Oedipal complex reveals psychological problems of growing up in the written fairy tale and Disney adaptation of Beauty and the Beast.

Whether Female antagonists within fairy tales are portrayed in a positive or negative light their roles within the stories are very important if not crucial to the development of the protagonists. Karen Rowe in “Feminist and fairy tales” explains the divide between different female antagonists. Female antagonist come in all forms, Faeries, ogresses, evil queens, and evil witches step mothers and or step sisters. For the most part these characters are often divided between good and evil, or light and dark, but what is often realized, is that there isn’t much of a combination between the two groups in which an antagonist falls in between both categories. In this essay I will lay out the thematic roles of these different types of female antagonist’s portrayed within fairy tales.

Folktales are a way to represent situations analyzing different prospects about gender, through the stories that contribute with the reality of the culture in which they develop while these provide ideas about the behavior and roles of a specific sex building a culture of womanhood, manhood and childhood. This is what the stories of Little Red Riding Hood of Charles Perrault (1697) and Little Red-Cap of the Grimm Brothers (1812) show. This essay will describe some ideas about gender in different ways. First, the use of symbolic characters allows getting general ideas about the environment in the society rather than individuals. Second, it is possible to identify ideas about gender from the plot from the applied vocabulary providing a

In well-known fairy tales the males and females characters are often portrayed in the same light. The male characters are often described as the hero with strong masculine traits while the female characters are portrayed as the damsel in distress. Throughout the years fairytales have been casting the same stereotypes for their characters. In the story Beauty and the Beast the author de beaumont depiction of what an ideal woman is lays in Beauty. She is meant to embody the role of a feminine, humble caretaker, lover, and savior. The author depicts males as provider’s, however, it is clear that the men in the story are dependent on a positive female figure for life. Beauty’s disappearance threatens both her father and beast with death, symbolizing

In a society unbridled with double standards and set views about women, one may wonder the origins of such beliefs. It might come as a surprise that these ideals and standards are embedded and have been for centuries in the beloved fairy tales we enjoyed reading as kids. In her analytical essay, “To Spin a Yarn: The Female Voice in Folklore and Fairy Tales”, Karen Rowe argues that fairy tales present “cultural norms which exalt passivity, dependency, and self-sacrifice as a female’s cardinal virtues.” Rowe presents an excellent point, which can be supported by versions of the cult classics, “Cinderella” and “Snow White”. Charles Perrault’s “ The Little Glass Slipper” and the Brothers Grimm’s “ Snow White” exemplify the beliefs that

But in fact we use the stories that we tell children, and especially those that we tell over and over, to instill messages, to teach cultural norms, to establish the roots of what we hope will be proper behavior as the children grow up. Fairytales are a form of propaganda. The traditional fairytale almost always reflects (and therefore works to reproduce) the power relations of patriarchy; its rigid sexual patterns teach that fear and masochism are tenets of femininity and all of the symbolic inversions that occur are not chances to upset the standard patriarchal hierarchy but are instead ways of maintaining it (Bacchilega, 1997, pp. 50-1).