Cultural Studies

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During this, the 1st choice of essays to deal with the advance of fairy story movie as a style, Pauline Greenhill and Sidney Eve Matrix pressure, "the reflect of fairy-tale movie displays no longer rather a lot what its viewers individuals really are yet how they see themselves and their power to increase (or, likewise, to regress)." As Jack Zipes says additional within the foreword, “Folk and fairy stories pervade our lives always via tv cleaning soap operas and ads, in comedian books and cartoons, at school performs and storytelling performances, in our superstitions and prayers for miracles, and in our desires and daydreams. The inventive re-creations of fairy-tale plots and characters in film—the parodies, the cultured experimentation, and the blending of genres to engender new insights into paintings and life— reflect probabilities of estranging ourselves from targeted roles, besides the normal styles of the classical tales.”

Here, students from movie, folklore, and cultural reports stream dialogue past the well known Disney video clips to the numerous different filmic diversifications of fairy stories and to the common use of fairy story tropes, issues, and motifs in cinema.

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In MirrorMask, the realistic development and rounding of characters in the initial situation is simply abandoned in favor of their visually stunning re-presentation in the fantastic world, where they appear as distorted doubles of their real selves, a doubling accentuated by an overriding moral dualism splitting them into good and evil halves. The charge that fairy tale formula undermines the film’s imaginative energy may, however, be countered by calling attention to its generic eclecticism. The fascinating dream world takes its striking stylistic vigor from the protagonist’s drawings, which clearly provide the basis for much of its imagery and represent a psychological process of displaced autobiographical representation parallel to the story.

Both Haase and Preston employ the metaphor of the web, and Bacchilega’s conceptualization of the contemporary “fairy tale web” draws on their insights. 3 Indeed, for every fairy tale movie that recycles a recognizable tale or tale type (“Cinderella,” ATU 510 to folklorists, in Ever After; ATU 709 in Snow White: A Tale of Terror [directed by Michael Cohn, 1997]), there are other films that—regardless of their classification as comedy, drama, or fantasy—incorporate fairy tale elements drawn from a range of canonical images and themes, such as the young girl’s red hoodie reminding viewers of “Little Red Riding Hood” (ATU 333) in Hard Candy (directed by David Slade, 2005), the magic slipper and happy ending in Sex and the City (directed by Michael Patrick King, 2008), or the animal helpers in the various Harry Potter movies (directed by Chris Columbus, 2001, 2002; Alfonso Cuarón, 2004; Mike Newell, 2005; David Yates, 2007, 2009)4 and The Golden Compass (directed by Chris Weitz, 2007).

Ashliman’s Folklinks: Folk and Fairy Tale sites and Heidi Anne Heiner’s SurLaLune fairytales. com) has expanded the popular canon far beyond the Perrault-GrimmsDisney triad. World-renowned writers such as Margaret Atwood, A. S. Byatt, Angela Carter, Robert Coover, and Salman Rushdie—recently christened “the Angela Carter generation” by Stephen Benson—have engaged the genre “intimately and variously,” producing “what might be called the contemporaneity of the fairy tale” (Benson 2008, 2). Simultaneously a more critical awareness of the fairy tale has taken hold in popular consciousness.

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