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This thesis analyses 21st century filmic, televisual and comic “Snow White” adaptations. The research is interdisciplinary, bringing together scholarship on gender, childhood, ageing, adaptation, media and fairy tales. The first half of the thesis contextualises the broader historical and sociocultural conversation “Snow White” tellings are immersed in by nature of their shared culture and history. It also identifies the tale’s core and traces the tale’s formation as a tale type from the seventeenth to the twenty–first century. The second half of this thesis moves to an analysis of two films (Mirror Mirror, 2012; Snow White and the Huntsman, 2012), a television series (Once Upon a Time, 2011–present) and a comic book series (Fables, 2002–2015). It considers the kinds of stories about female growth and ageing different media adaptations of “Snow White” enable, and contemplates how issues of time and temporality and growth and ageing play out in these four versions. In analysing the relationship between form and content, this thesis illustrates how a study of different media adaptations of “Snow White” can enrich fairy–tale scholarship and the fairy–tale canon. It also details the imaginative space different media adaptations of “Snow White” provide when engaging with dominant discourses around female growth and ageing in the West. Using “Snow White” as a case study, this thesis centrally facilitates a dialogue between ageing, childhood, fairy–tale and adaptation studies.

This thesis discusses the intersections of class and the lack of social mobility in three versions of Cinderella from the seventeenth century. The works covered are are Giambattista Basile's "La Gatta Cennerentola" ["The Cat Cinderella"] (c.1634), Charles Perrault's "La Petite Pantoufle de Verre" ["The Glass Slipper"] (1697), and Marie- Catherine D'Aulnoy's "Finette Cendrone" ["Clever Cinderella"] (1697). The seventeenth-century versions of Cinderella all reaffirm the existing class system. In each of these versions the message is that the ruling elite must maintain or regain to their status. We can see this by the ways in which the characters gain and lose status in their respective narratives. Ultimately, the early modern Cinderella story is one that supports a hereditary class system. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2016. / FAU Electronic Theses and Dissertations Collection

Made available in DSpace on 2016-03-22T17:26:42Z (GMT). No. of bitstreams: 1 ressuelen.doc: 22528 bytes, checksum: 1412fe27f33beced1816cea08634f2a5 (MD5) Previous issue date: 2012-03-31 / This essay aims at investigating how is the construction and representation of the female protagonist in Disney s animated film "The Princess and the Frog" (2009). In order to accomplish the main objectives, I take as reference theoretical concepts from different areas of knowledge, emphasizing on the genres of speech, intertextuality and polyphony, in accordance with Bakhtin and his Circle, besides focusing on the notions of stereotype and gender as a cultural category linked to the feminist criticism critique. This work is divided into two chapters. In the first one I present the theoretical framework, a brief history of fairy tales and comments about their film adaptations, from the panorama of the movie production of the nine Disney Princesses. In the second chapter, I highlight the methodology employed in the linguistic analysis and imagery from the movie "The Princess and the Frog" on the basis of what I call contextual nucleus which include the following elements: 1) time / space / family constitution, 2) economy / true love / happy ending, 3) scenario / songs / colors and traces 4) fantastic / wonderful / mysticism. I also suggest at this stage a study of Tyana´s physical and behavioral characteristics in comparison with the tale "The Frog Prince by the Grimm Brothers and, three of the "Disney Princesses": Snow White, Cinderella and Aurora. I believe that animation films and adaptations of traditional fairy tales that are directed to children, broadcast standards, values and meanings bring a great influence on the formation and construction of gender identities. Throughout the approach to cinematic language (verbal and imagery), it is possible to unveil the ideology that pervades this midia due to social interchange whereas it is an intertextual discoursive space / Esta dissertação tem por objetivo investigar de que modo ocorre a construção e a representação da personagem feminina no filme de animação A princesa e o sapo (2009), dos Estúdios Disney. Para realizar esse estudo, tomo como referencial teórico conceitos de distintas áreas do conhecimento, salientando-se os de gêneros do discurso, intertextualidade e polifonia, conforme Bakhtin e seu Círculo, além de enfocar as noções de estereótipo e de gênero, como categoria cultural, vinculados à crítica feminista. Este trabalho encontra-se dividido em dois capítulos. No primeiro, apresento o referencial teórico, um breve histórico dos contos de fadas e um comentário acerca de suas adaptações para o cinema, a partir do panorama da produção fílmica das nove princesas dos Estúdios Disney. No segundo capítulo, destaco a metodologia empregada na análise linguística e imagística do filme A princesa e o sapo com base no que denomino de núcleos contextuais , os quais compreendem os elementos seguintes: 1) tempo/espaço/constituição familiar; 2) economia/amor verdadeiro/happy end, 3) cenário fílmico/canções/cores e traços e 4) fantástico/maravilhoso/misticismo. Proponho ainda nessa etapa, um estudo das características físicas e comportamentais de Tiana, em termos comparativos com o conto O rei sapo , dos Irmãos Grimm e três das princesas Disney : Branca de Neve, Cinderela e Aurora. Acredito que os filmes de animação, adaptações de contos de fadas tradicionais, voltados para as crianças, transmitem normas, valores e significados, que influem diretamente na formação e construção de identidades de gênero. Por meio da abordagem à linguagem cinematográfica (verbal e imagística), foi possível desvelar a ideologia presente nesta mídia de intercâmbio social, enquanto espaço intertextual discursivo

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Text in Afrikaans / In die verhandeling word die vergestalting van die sprokiemotief in die tekste, Griet skryf 'n sprokie deur Marita van der Vyver (1992) en Weerkaatsings - 'n sprokie deur Eleanor Baker (1984) nagegaan. Die doel is om vas te stel op watter wyse hierdie "kindgerigte" genre op die literere vlak van die volwasse leser omvorm word. Om hierdie doel te bereik word eerstens 'n begripsverkenning van die sprokie as epiese genre gedoen. In die verkenning van die genre val die soeklig nie net op die Westerse sprokie nie, maar daar word ook gefokus op die inheemse SuidAfrikaanse sprokie. Tweedens word aan die hand van hierdie teoretiese raamwerk 'n noukeurige analise gemaak van die vergestalting van die sprokiemotief binne die twee primere tekste. Die sprokieselemente in Griet skryf 'n sprokie en Weerkaatsings - 'n sprokie word uitgelig en die hantering daarvan vergelykend ondersoek / In the dissertation the manifestation of the fairytale motif in the texts, Griet skryf 'n sprokie by Marita van der Vyver (1992), and Weerkaatsings 'n sprokie by Eleanor Baker (1984) is investigated. The purpose is to ascertain the manner in which this "child-centred" genre is transformed on the literary level of the adult reader. To achieve this goal, a conceptualization of the fairytale as an epic genre is firstly undertaken. In the exploration of the genre, the search light does not only focus on the Western but also on the indigenous South African fairytale. Secondly, by means of this theoretical framework, a detailed analysis is made of the manifestation of the fairytale motif in the two primary texts. The elements of the fairytale in Griet skryf 'n sprokie and Weerkaatsings - 'n sprokie are highlighted and the handling thereof comparatively investigated / Afrikaans and Theory of Literature / M.A. (Afrikaans)

The core thesis is an attempt to contextual interpretation of fairy tales K. J. Erben from the perspective of theological anthropology. And in the context of the overall issue of fairy tales then they found values that can be picked up and interpreted in this way. Own interpretation precedes five theoretical chapters where first discuss the issue of fairy tales, their typology, origin and development. And about the specifics of time and formation by K. J. Erben. Homer and J. R. R. Tolkien become the inspiration for subsequent interpretation. Both works have been interpreted by Christian. Integrative and reconstructive theory and is shown in the interpretation of two great works of world literature. Odyssey, a work whose creation is not much known, is a model for integrative theory. The Lord of the Rings introduces reconstructive theory, because here it is the opposite. From the peculiar structure of the classic fairy tale, then based on its own interpretation. Its core is the study of the morphology of fairy V. J. Propp. Fairytale Firebird and Foxy Fox is an introduction to the interpretation of other fairy tales. First, its symbols are analyzed and presented in the context of the fairy happening. Later, finding the core at a time when there was not a fairy tale. And that its structure is given in connection with the initiation ritual. Consequently, there are elaborated some aspects of man: man as "soulful dust", sinner and image of God. Continuously to and in relation to other fairy tales, this topic is distributed to more general plane fatality, life, death, good and evil. Question the value is processed in the chapter on aesthetics and symbolism, with an emphasis on symbolism symbol, myth and ritual.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The goal of this research was to analyze the influence of fairy tales at quilombola and non-quilombola children’s racial identity. Two studies were made about this theme. For the first study, it was possible to verify the racial identity profile from all the attendees. The sample had 179 white children, not-white children and quilombola ones, from both sex, from six to ten years. The racial identity was evaluated considering categorization, self-categorization and emotional categorization from their belongings. White children self-categorized themselves as white children (98%), 46,2% of the not-white children considered themselves as white and 53,8% as black; 69% of quilombola children declared that they were black people. Not-white children like a little bit/nothing of their belongings (56,3%), 66,1% of quilombola children and 54,9% of white children like a lot/more or less of their belongings. White children identified themselves strongly and positively if related with the rest of the group, while the quilombola ones presented a bigger identification with their ethnical group, if compared with the not-white ones. In the study number 2, the influence of fairy tales with white and not-white models about the identity of both quilombola and not-quilombola children was analyzes with 56 children, all from study 1. Half of the children heard the white version of the tail, while the other half heard the black version. The racial identity was evaluated after the tail audition. It was verified that the white children identified themselves with their own group, considering the ethnicity of the models saw during the tails. The identification with the own group increased among children not white and quilombola that heard the tail with black models, comparing with the white ones. To sum up, the fairy tales with black models in position of social valorization positively influenced the racial identity of quilombola and not white children. / O objetivo dessa pesquisa foi analisar a influência dos contos de fadas na identidade racial de crianças quilombolas e não quilombolas. Dois estudos investigaram o tema. No Estudo I, verificou-se o perfil da identidade racial dos participantes. A amostra foi composta por 179 crianças brancas, não brancas e quilombolas, de ambos os sexos, de seis a dez anos. A identidade racial foi avaliada através da categorização, autocategorização e avaliação emocional da pertença. Crianças brancas se autocategorizam como brancas (98%), 46,2% das não brancas se autocategorizam como brancas e 53,8% como negras; e 69% das quilombola se autocategorizam como negras. As crianças não brancas gostam pouco/nada de sua pertença (56,3%), 66,1% dos quilombolas e 54,9% das brancas gostam muito/mais ou menos de sua pertença. Crianças brancas identificam-se fortemente e positivamente com seus grupos, enquanto as quilombolas apresentam maior identificação com o seu grupo étnico comparadas às não brancas. No estudo II, a influência dos contos de fadas com modelos brancos e não brancos sobre a identidade de crianças quilombolas e não quilombolas foi analisada em 56 crianças brancas, não brancas e quilombolas, participantes do Estudo I. Metade das crianças ouviu o conto na versão branca, e metade o ouviu na versão negra. A identidade racial foi avaliada após a audição do conto. Verificou-se que as crianças brancas identificaram-se com seu próprio grupo a despeito da etnia dos modelos vistos durante a audição dos contos. A identificação com o próprio grupo aumentou nas crianças não brancas e quilombolas que ouviram o conto com modelos negros em comparação as que ouviram o conto com modelos brancos. Conclui-se que os contos de fadas com modelos negros em posição de valorização social influenciam positivamente a identidade racial das crianças quilombolas e não brancas. Palavras-chave:

Text in English / This study aims to apply the biopolitical theories of Giorgio Agamben on homo sacer to the stereotypical representation of the violent woman. Using feminist methodologies for dismantling and exposing social stereotypes, this research explores the relationship between femininity, violence and the representation of these. By focussing on the influence of traditional narratives as found in ancient mythology and fairy tales, the study investigates the contemporary portrayal of the stereotypical violent woman using acts of dismemberment and dispossession in the work of Quentin Tarantino and Nathalie Djurberg, which serve as examples of the controversial relationship between real and filmic violence. / Art History, Visual Arts and Musicology / M. A. (Art History)

Les Yokai sont les créatures mythiques qui tapissent le folklore japonais. Bien qu’on traduise souvent le mot Yokai par « monstre », ils ne sont pas toujours méchants. En fait, un même Yokai peut être à la fois bon ou mauvais – leur personnalité est changeante selon les histoires. Je me demande alors si le contexte historique peut expliquer ces changements caractériels. J’observe donc lors de mon étude trois différents Yokai (Kappa, Tanuki et Tengu) dans les contes de trois ères historiques japonaises différentes afin de voir s’il y a vraiment un lien – et à l’inverse, voir s’il est possible de dater un conte de par le comportement du Yokai qui y figure. / Yokais are mythical creatures found in Japanese folklore. This word is often translated with “monster”, however this does not mean that they are always evil. In fact, one same creature can be both good and bad – their personalities vary depending on the tale. I am thus wondering if historical context can explain these characteristic changes. Therefore, I will here study the behaviour of three different Yokais (Kappa, Tanuki and Tengu) in tales of three different Japanese eras to see if there is indeed a connection – and also the other way around, to see if it would be possible to date a tale based on its Yokais’ behaviour.