With the invention of the printing press, fairy tales became limited by the idea of an "original" (Pettitt, 2009; Blamires, 2003). However, in the past century, the retelling and changing of fairy tales has become incredibly popular in all forms of media, such as print, film, ballet, musicals, etc. Despite Western populations' familiarity with these tales, the demand for such retellings continues to rise, with the storytellers finding great financial success with each "new" version they provide. Researchers have many varying opinions on the reasons for such intense responses to retold fairy tales, but there is a gap of research on the actual changes made to the retold tales and what they mean. Through the use of Narrative Criticism, three of the most popularly retold fairy tales (Cinderella, Beauty and the Beast, and Snow White) were analyzed for the biggest alterations, and what those alterations are meant to convey to consumers. Findings revealed that the biggest changes across all three retellings were those of character, narrator, audience, and setting. These changes indicate a switch from the authoritative nature of the first printed versions to an inferential nature with the subsequent retellings, with authors leaning into the Narrative Paradigm and forcing audiences to instead ruminate on the changes made in the familiar tales, and to decide for themselves what those changes mean for their personal lives.

The aim of this thesis is to present the specific notion of feminism and mythopoetics in the selected works of Angela Carter and demonstrate them on two selected works of Carter's, namely on the collection of re-visited traditional fairy tales The Bloody Chamber and Other Stories and the novel Nights at the Circus. The thesis also deals with chosen features of postmodernism these two works contain. In the first, theoretical part the author and her oeuvre is introduced, followed by the concept of postmodernism and its selected features. The second, practical part is focused on both books' analysis which attempts to establish whether and how the selected works show the features of postmodernism and to which extent it is possible to trace the notions of Carter's feminism and mythopoetics in them.

A presente dissertação atém-se, ao fazer uso do método de abordagem comparativista, à experiência da cumplicidade entre os irmãos protagonistas do conto de fadas João e Maria (versão de Jacob e Wilhelm Grimm) e do filme iraniano Filhos do paraíso (direção de Majid Majidí [1998]). Apesar de estarem situados em diferentes contextos histórico-político-culturais, os casais de irmãos apresentados no conto e no longa-metragem superam a situação de extrema pobreza material em que vivem, bem como as adversidades a eles impostas pelos adultos. Para a realização da pesquisa, realizou-se um estudo acerca da poética e do alcance de trabalho dos irmãos Grimm e de Majid Majidí. As narrativas literária e cinematográfica ganham ora análises isoladas ora conjugadas, a fim de se observar, nesta correlação, as especificidades e as similaridades no tocante aos vínculos construídos pelos protagonistas das duas obras. Inúmeras são as adaptações literárias, em língua portuguesa, para \"João e Maria\", as quais atestam a relevância do clássico na perene formação do imaginário da criança, ao mesmo tempo em que abarcam o tema conflituoso da separação e do abandono no seio familiar; as produções de Majidí e demais cineastas iranianos que retrataram o lugar cultural das crianças no Oriente Médio manifestam, em meio à severa censura do regime político, a restrição econômica em consórcio com a inocência e os prematuros compromissos na fase da infância. Dentre os pressupostos teóricos e aportes críticos evocados no curso da dissertação, estão os de Vladimir Propp, Nelly Novaes Coelho e Maria Tatar, na área de literatura, e os de Jacques Aumont, Alessandra Meleiro e Marcel Martin na área do cinema. / The present dissertation aims at comparing the experience of complicity between the protagonists siblings of the fairy tale John and Mary (Jacob and Wilhelm Grimm version) and the Iranian film Children of Heaven(directed by Majid Majidí [1998]). In spite of being situated in different historical-political-cultural contexts, both sibling couples , in the story and in the film, are able to overcome the situation of extreme material poverty in which they live, as well as the adversities imposed on them by adults. In order to carry out this research, a study was conducted on the poetic resourges and the scope of work of the brothers Grimm and Majid Majidí. The literary and cinematographic narratives gain either isolated analyses or a conjugated one, in order to observe, in this correlation, the specific details and the similarities regarding the bonds created by the protagonists of the two pieces of work. There are countless literary adaptations in Portuguese language for \"John and Mary,\" which show the relevance of the classic in the perennial formation of the imagination in children, at the same time it tackles the conflicting issue of separation and abandonment of the family; the productions of Majidí and other Iranian filmmakers who portrayed the cultural place of children in the Middle East manifest, the economic restriction together with the innocence and the premature commitments in chidhood at the time of severe censorhip of the political regime. Among the theoretical assumptions and critical contributions evoked in the course of the dissertation are those of Vladimir Propp, Nelly Novaes Coelho and Maria Tatar, in the area of literature, and those of Jacques Aumont, Alessandra Meleiro and Marcel Martin in the film area.

Cette thèse, qui recense plus de mille contes de fées composés entre 1808 et 1920, s’intéresse au renouveau du merveilleux, un registre vieillissant faisant face au désenchantement. Ce travail montre comment le conte, en juxtaposant la modernité et l’imaginaire, bascule dans le comique (parodie des auteurs du Grand Siècle, désacralisation des héros, sapement des valeurs chevaleresques). En même temps, les figures masculines chutent de leur piédestal en engendrant une modification des représentations du féminin.Dans la première moitié du XIXe siècle, les fées et les princesses sont réduites aux stéréotypes de genre : elles sont seulement belles, riches et bienfaisantes. Puis l’esprit fin-de-siècle impose de nouveaux canons, attribuant aux héroïnes les vices de leurs contemporains. Notre thèse dissèque cette vision misogyne afin de montrer comment la crainte de l’extinction de la « race » est née : les pouvoirs magiques des fées et la considération qu’on leur porte diminuent ; les princesses constatent que l’heureux dénouement promis n’est plus. Désormais, ces femmes au cœur de glace deviennent la source des souffrances masculines.Notre travail engage également une réflexion sur les perversions au XIXe siècle et démontre comment les auteurs de contes décadents se servent de motifs propres au merveilleux (manducation, servage des héroïnes) afin d’esthétiser la souffrance et la transformer en plaisir. Enfin, les réécritures de « La Belle au bois dormant » sont emblématiques de la fin-de-siècle. Cette princesse endormie incarne à la fois l’intouchable virginité et la pire des perversités. Sa passivité illustre les violences physiques et psychiques que la société lui impose et justifie ; son éveil revendique les droits des citoyennes et annonce le féminisme. / This thesis, taking an inventory of more than one thousand fairies tales written between 1808 and 1920, examines the marvellous’ renewal, an outmoded register facing disenchantment. This study shows how the fairy tale, placing modernity next to imagination, turns to comic (parody of the authors of the XVIIe century, deconsecration of heroes, destruction of chivalrous values). At the same time, male characters fall from their pedestal, making an alteration of the female’s representations.In the first half of the XIXe century, fairies and princesses are reduced to gender stereotypes : they are only beautiful, wealthy and benevolent. But the fin-de-siècle’s mind imposes new models, assigning to heroines the contemporaries’ vices. Our thesis reviews this misogynous representation to show how the fear the “race’s extinction” was born : the fairies’ magic power and the esteem for them decrease; the princesses notice that the promised happy end is not anymore. Henceforth, these ice-hearted women become the origin of male sufferings.Our work develops a thought about perversions in the XIXe century and shows how the decadent authors of tales use marvellous subjects (erotic devouring, serfdom of the heroines), in order to anesthetize suffering and transform it into pleasure. Finally, rewritings of “Sleeping Beauty” are emblematic to the fin-de-siècle. This sleeping princess personifies the untouchable virginity and the worst of the perversities both. Her passivity illustrates the physical and mental violence that society imposes her and justifies; her awakening claims female citizens’ rights and announces feminism.

The goal of this Diploma Thesis was to find out how parents are using the fairy tales stories and folklore traditions, especially in form of using the spooky supernatural beings. By using the available sources, we explored the actual psychological knowledge about the origin and meanings of fairy tales, the processes of their change during the time and anticipations about their usage nowadays. The psychoanalytic theory happens to be very useful in explaining the symbology and meaning of fairy tale. Freud's ideas were also applicable for explication of fear of supernatural beings. Empirical data, obtained by interviewing the families, brought the answers regarding the process of reading the fairy tales and haunting, a parental motivation to these activities, measure of parental understanding of fairy tales and explanations about the children perception of fairy tales and spooky entities too. Key words : meanings of the fairy tales, using of fairy tale, using of spooks as a parenting method

In mehreren psychoanalytischen Behandlungen während meiner Weiterbildung stieß ich auf die Tatsache, dass Patienten in ihrer eigenen Entwicklung unter anderem deswegen gehemmt waren, weil sie – in der Regel nicht ohne Grund – unbewusst den Neid eines Elternteils (zumeist des gleichgeschlechtlichen) oder sogar beider Eltern fürchteten. Auch den Eltern war ihr Neid nicht bewusst, was an Hand der bei uns herrschenden Vorstellungen, wie Eltern zu sein haben, durchaus erklärbar ist: Eltern haben in der deutschen Familie für ihre Kinder nur Gutes im Sinn und wollen nur deren „Bestes“. Neidgefühle im Sinne von „jemandem etwas nicht gönnen“ wären geradezu konträr zu unserem landläufigen Verständnis von Elternsein und etwas, wofür man sich als Vater oder Mutter schämen müsste, nicht zuletzt vor sich selbst. Etliche Gespräche mit Weiterbildungskollegen und Freunden haben mir gezeigt, dass gerade die Eltern meiner Generation (der Nachkriegskinder, ich bin Jahrgang 1951) in dieser Hinsicht sicher hart mit sich selbst zu kämpfen hatten. Denn als wir geboren wurden, hatten unsere Eltern (sofern sie als Paare überhaupt einander erhalten geblieben waren) eine Spätadoleszenz mit Krieg und Flucht, das heißt, Todesangst, Überlebenskampf, Hunger, jahrelangen Entbehrungen und schweren Verlusten, unter Umständen auch Traumatisierungen hinter sich und obendrein das beklemmende Gefühl, als Jugendliche verblendet und missbraucht worden und letztlich an allem „selber schuld“ zu sein. Was es für die Generation dieser Eltern bedeutet haben mag, zu sehen, wie ihre eigenen, in Frieden und relativem Wohlstand aufgewachsenen Kinder ihre Jugend damit verbrachten, sich nie gekannte Freiheiten herauszunehmen und obendrein die Eltern gründlich vor den Kopf zu stoßen (was sie sich nie hatten herausnehmen dürfen) und anzuklagen, lässt sich schwer ermessen. Zunächst skizziere ich einige Fälle, die sich mir aus dem klinischen Alltag eingeprägt haben und beschäftige mich dann mit dem Elternneid in populärpsychologischer Literatur, in der Belletristik und im Märchen. Im Anschluss gebe ich eine Zusammenfassung meiner eigenen psychoanalytischen Sichtweise von Neid an sich. Danach beschäftige ich mit einigen Arbeiten, in denen ich in der Tat den Elternneid beachtet fand. Der vorletzte Abschnitt referiert den „etwas anderen“ Blick auf den Ödipus-Mythos und das ödipale Krise in der kindlichen Entwicklung. Der letzte Abschnitt behandelt einen neueren Beitrag zu einer für unsere Berufsgruppe wichtige Variante: Der Neid des Therapeuten auf den sich entwickelnden oder in irgendeiner Hinsicht ohnehin bevorzugten Patienten.

Diplominiame darbe nagrinėjama pasaka, kaip meninis/socialinis reiškinys. Keliamas tikslas – remiantis pasakų prasmės analize, parodyti kaip transformuojamas pasakų pasaulis iš žodinio į vaizdinį, bei sukurti animuotą pasaką. Šio tikslo siekiama aiškinantis pasakų reikšmę ir prasmę, bei aptariant absurdo pasakos žanrą, pasirinktą kūrybiniam projektui.Kūrybinėje darbo dalyje sukurtas mišrių technologijų animacinis filmas pagal Gabrieliaus Mackevičiaus absurdo pasaką „Senelis“. Filmas sukurtas koliažo technologijos principu, remiantis popartu, bei absurdo teatrui būdingais lėliškais – mechaniškais judesiais. / In this bachelor’s work fairy-tale is studying, like artistic/social phenomenon. Raising a goal – with reference fairy-tale’s meaning analysis, to show how fairy-tale’s world it is transformed from verbal to visual, and to create animated fairy-tale. This goal is reaching by explaining fairy-tales meaning and sense, and discussing absurdity tale genre, taken for creative project. In the creative part of this project mixed technology animated cartoon was made by Gabrielius Mackevičius absurdity fairy-tale „Senelis“. Animated cartoon was created using collage technology, in accordance with pop art and Absurdity Theater typical puppet – mechanical movements.

Baigiamajame magistro darbe apžvelgiami pasakos „Eglė žalčių karalienė“ mitologiniai ir tautosakiniais niuansai, šią pasaką vertina kaip viena svarbiausių lietuvių ir daugelio kitų šalių mitą, kuris apima visą Dievų panteoną, pasakoja žmogaus, vandens ir žemės pradžios istoriją. Šis mitas glaudžiai susijęs su žalčio, kaip šeimos saugotojo ir globėjo kultu, todėl aptinkama daug skirtingų šios pasakos variantų ir tęsinių įvairių kultūrų mitologijoje. Remiamasi tik lietuvių autorių atlikta šios pasakos analize. Pagrindinė pasakos analizė skirta šios pasakos atsiradimo ir dominavimo įvairiose pasaulio kultūrose ir variantų gausumo problemai. Apsistojama ties mitologiniu „Eglė žalčių karalienė“ kontekstu, lyginant ją su kūrybiniam darbui pasirinkta pasaka „Dvylika brolių juodvarniais lakstančių“, nagrinėjant šios pasakos interpretaciją teatre remiamasi Vitalijaus Mazūro spektakliu „Eglė žalčių karalienė“ (2007). / The myth overlooks entire Gods pantheon, talks about mankind’s, water’s and earth’s origin stories. This folk tale is valued as one of the most important Lithuanian myths which is as much valued in other countries, so the final paper of masters degree overlooks folk tale „Eglė the queen of serpents“ mythological and folk shadings. In mythological culture many other versions of this tale can be seen, that is because this myth is closely associated with serpents, as a family guardian cult. Only Lithuanian author’s analyses of the folk tale are used in this final paper. The main analyses of the folk tale are dedicated to analyze the folk tales origins and domination in many cultures of the world. Vitalijus Mazuras play “Eglė the queen of serpents” (2007) is used in other to analyze folk tales interpretation in theatre, while mythological context of the folk tale “Eglė the queen of serpents” is used in other to compare it with the tale “The Twelve Brothers, Twelve Black Ravens”.

The present study is a reading of the folkloric fairy-tale poem The Swain (Mólodets) (1924) by the Russian Modernist poet Marina Tsvetaeva (1892-1941). The poem represents a high point in Tsvetaeva’s experiments with Russian folk art, and it is thoroughly folkloric in its theme, forms of writing and poetic language. At the same time, the poem can be linked to the attraction to folk art as a locus of the Sublime in literary tradition, which originates in German Romanticism, and finds its echoes in Russian Modernism. This study seeks to show that Tsvetaeva’s exploration of folk art in the poem was inspired by a quandary linked to the Sublime; namely the paradoxical question how to present in art what is too great to be represented. The poem is read as an image and an illustration of the poet’s understanding of the means of presenting the unrepresentable. Tsvetaeva renders the tale as an uncanny story about a horrifying elemental force. She seeks to avoid representation by bringing out the story in a poetic performance, which has the character of a lyrical drama, where the voices of the characters speak and sing in a direct manner. Within the canvas of the folkloric performance, the poet explores poetic language to render the Sublime. She experiments with secondary meanings in order to bring out a language, which at the same time is “secret” and “literal”, and where the element can be made present in its sublimity.

瑪格莉特•愛特伍《使女的故事》可視為是對童話故事的改寫，其採用了童話故事的結構及特色，並且印證了女性透過改寫可展現的顛覆力量。自從1970年代起，女性主義評論家對於傳統童話故事的批評主要可分為兩派，相對於早期評論家總是對童話故事中性別刻板印象的描述多所責難，後期的評論家漸漸傾向將童話故事視為是可提供重新詮釋或改寫的場域。對於小說作者愛特伍而言，童話故事中隱含了許多潛在的矛盾及反動的因素，而這些因素就構成了可供改寫並加以顛覆的空間。透過小說互涉的技巧，愛特伍不只是探究隱含在童話故事中的性別政治議題，同時也將其中的反動因子加以放大，並且加以改寫顛覆。 本文將探討《使女的故事》這本小說對於童話故事以及聖經的改寫以及顛覆。第一章介紹愛特伍、此小說及其與童話故事的關聯性。第二章著重在兩派理論家對於傳統童話故事的爭論（是與父權主義共謀抑或是可提供重新詮釋或改寫的場域），第三章則指出這本小說包含了哪些童話故事的特色，並且探究同時存在於基列政權與童話中的性別議題，也就是父權體制對女性的宰制與壓迫。而第四章分析愛特伍如何藉由突顯出隱含在童話故事中的反動因子，對童話故事以及聖經故事加以解構。最後一章以愛特伍對童話故事的修訂印證了女性重新詮釋或改寫所具有的顛覆力量。 / As a revision of the fairy tale, Margaret Atwood’s The Handmaid’s Tale not only reveals its adoption of the structure and components of fairy tales but also demonstrates the subversive potential for feminist revision of the fairy tale. While classical fairy tales have long rebuked by early feminist critics as conservative and as reinforcing the gender stereotypes, there has been a critical tendency since the 1970s that the genre of fairy tale can be seen as a site of contestation, which offers the opportunities of reinterpretation and revision. Acknowledging that the fairy tale cannot be interpreted one-dimensionally, Atwood unearthes the underlying disturbing elements within classical fairy tales, which constitute the space for feminist reappropriation and subversion. Through the techniques of metafictional writing, Atwood not only explores the sexual politics in fairy tales but also highlights the subversive elements, exaggerates them, and revises the tales. This thesis will discuss The Handmaid’s Tale in terms of its revision of fairy tales and the biblical texts. The first chapter introduces Atwood, the novel, and its relevance to the genre of fairy tale. The second chapter will provide a survey of critical depute on classical fairy tales, such as Perrault’s and the Grimms’, as colluding with patriarchy or as a site of contestation. Chapter Three will point out that this novel can be viewed as a modern fairy tale or a revision of fairy tale in terms of some fairy-tale characteristics and that it explores patriarchal domination and oppression of women not only present in Gilead but also inherent in the fairy tales. Chapter Four will analyze that Atwood explores a subtext that she has found in the tale and deconstructs the dominant discourse of the fairy tale and the Bible. The final chapter will conclude that Atwood’s revision of the fairy tales reveals the subversive potential of feminist reappropriation.