scholarly journals Tall Tales for a Mass Audience

Quaerendo ◽  
2021 ◽  
Vol 51 (1-2) ◽  
pp. 95-122
Author(s):  
Juan Gomis ◽  
Jeroen Salman

Abstract In this article we compare Dutch penny prints with Spanish Aleluyas, focusing on three specific functions of this premodern mass medium: popularising and adapting theatre plays; standardising (folk/fairy) tales; adapting and popularising literary classics. Via these functions we address the discrepancies between the two countries considering the materiality of the penny prints, the growth of the production, but also the transition from a predominantly religious, towards a more profane content. Striking was the lack of educative and edifying initiatives in Spain in contrast to the Dutch ideological strategies. We observed some interesting similarities as well. Although in both countries penny prints often conformed to current ideologies and institutions, there were instances in which penny prints and aleluyas were used as instruments of social satire or resistance. A few similar strange twists in the adaptations of literary classics, seem to suggest some form of transnational exchange or at least imitation.

2001 ◽  
pp. 78-84
Author(s):  
V. Yatchenko
Keyword(s):  

If we approach the analysis of fairy tales from the point of view of revealing in them a metaphysical dimension of human intentions, then in their subjects one can identify several paradigms. The most important of these should include, in particular, the following: the combination of man with the deity (God); the loss of God's person as a result of her violation of some conditions for coexistence with God; the search for the lost man of God and the rejoining of him. These through-world ideological paradigms, embodied in specific themes (plots), may be adjoined in the same tale, and may exist separately, encompassing all of its plot. All the above applies to Ukrainian fairy tales.


Author(s):  
G Syzdykova ◽  
◽  
A Sholakova ◽  
Keyword(s):  

2015 ◽  
Vol 8 (2) ◽  
pp. 169-184
Author(s):  
Željka Flegar

This article discusses the implied ‘vulgarity’ and playfulness of children's literature within the broader concept of the carnivalesque as defined by Mikhail Bakhtin in Rabelais and His World (1965) and further contextualised by John Stephens in Language and Ideology in Children's Fiction (1992). Carnivalesque adaptations of fairy tales are examined by situating them within Cristina Bacchilega's contemporary construct of the ‘fairy-tale web’, focusing on the arenas of parody and intertextuality for the purpose of detecting crucial changes in children's culture in relation to the social construct and ideology of adulthood from the Golden Age of children's literature onward. The analysis is primarily concerned with Roald Dahl's Revolting Rhymes (1982) and J. K. Rowling's The Tales of Beedle the Bard (2007/2008) as representative examples of the historically conditioned empowerment of the child consumer. Marked by ambivalent laughter, mockery and the degradation of ‘high culture’, the interrogative, subversive and ‘time out’ nature of the carnivalesque adaptations of fairy tales reveals the striking allure of contemporary children's culture, which not only accommodates children's needs and preferences, but also is evidently desirable to everybody.


Romanticism ◽  
2020 ◽  
Vol 26 (3) ◽  
pp. 235-244
Author(s):  
Katie Holdway

In his famously disparaging poetic retorts to the poetry of the British Della Cruscan movement, the Baviad and Mæviad, Tory satirist William Gifford made every effort to separate the readers of Della Cruscan poetry into two distinct audiences: Della Cruscan ‘writer-readers’ who read and actively responded to pieces written by other members of the coterie with poetry of their own, and the non-participating mass audience. According to Gifford, this latter audience – metonymized as ‘the Town’ in the Baviad – ignorantly follows the whims of fashion, absorbing Della Cruscan poetry, but never actually responding to it. Through an analysis of both Della Cruscan poetry and Gifford's retorts, this essay aims to re-establish the links between these two kinds of audiences. I will argue that Gifford's attempts to suppress these links stemmed from a deep-seated fear – fuelled by post-Revolutionary political instability – that the Della Cruscan coterie offered a platform whereby members of the mass reading audience could join their poetic conversations pseudonymously, and ultimately be granted a voice, regardless of their gender or political affiliations.


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