Ruth B. Bottigheimer – författare

The fairy tale collection of the brothers Grimm has been a central document in German social and literary history for generations, mined for various purposes by scholars of many persuasions.  This book, the first in more than fifty years to examine the entire body of tales, provides a thorough content analysis, focusing in particular on the use of gender in the stories. Ruth B. Bottigheimer’s close analysis of several major editions of Grimms’ Tales reveals coherent patterns of motif, plot, and image and also affords insight into the moral and social vision of the collection.  Bottigheimer discusses, for example, the relationship between transgression and punishment, noting that gender distinctions rather than the severity of the sin determined the consequences of transgressing prohibitions.  She finds that in the course of the Tales’ editorial history, speech was systematically taken away from women and given to men.  She shows how common elements unite images and themes as disparate as abandonment in the forest, subliminal eroticism, violence, and Christianity in the Tales.  And she treats their social and ethical bases, analyzing such aspects of the plots as the workings of the judicial process and the relation of anti-Semitism to the economics of work and money. According to Bottigheimer, Freudians praise fairy tales as contributing to children’s moral education; although Jungians recognize the gender distinctions inherent in the tales, they treat the collection ahistorically, ignoring its nineteenth-century German origins.  By combining a sociohistorical analysis of these stories with close scrutiny of the language in which they are told, Bottigheimer radically alters the uses to which Grimms’ Tales can be put in the future by historians, psychologists, feminists, and educators.

For more than five centuries, parents, teachers, and preachers in Europe and America have written and illustrated Bibles especially for children. These children's Bibles vary widely, featuring different stories, various interpretations, and markedly divergent illustrations, despite their common source. How children's Bibles differ, and why, is the subject of this groundbreaking book, the first to recognize children's Bibles as a distinct genre with its own literary, historical, and cultural significance. Comparing European and American children's Bibles, Ruth B. Bottigheimer reveals how the cultural standards and social attitudes of adults who tell Bible stories to children affect the selection and interpretation of Old and New Testament stories. She also analyzes many familiar Bible tales—for example, the parting of the Red Sea, the Garden of Eden, and the Crucifixion—to see what they tell us about the Protestant, Catholic, and Jewish societies that presented them to children. Bottigheimer finds that even disparate religious groups transformed Bible stories for their young according to a common pattern: stories initially stayed close to scriptural text, then troubling passages underwent revisions, and finally a thoroughgoing amendment of the story emerged. Numerous engaging illustrations throughout this book underscore the fascinating variety among children's Bibles of different eras and cultures.

Indian women scholars present and discuss tales about women, bringing new insights about gender and the moral universe of the folk narrative.Gender and Story in South India presents exciting ethnographic research by Indian women scholars on Hindu and Muslim women-centered oral narratives. The book is unique for its geographic and linguistic focus on South India, for its inclusion of urban and rural locales of narration, and for its exploration of shared Hindu and Muslim female space. Drawing on the worldviews of South Indian female narrators in both everyday and performative settings, the contributors lead readers away from customary and comfortable assumptions about gender distinctions in India to experience a more dialogical, poetically ordered moral universe that is sensitive to women's material and spiritual lives.

Indian women scholars present and discuss tales about women, bringing new insights about gender and the moral universe of the folk narrative.Gender and Story in South India presents exciting ethnographic research by Indian women scholars on Hindu and Muslim women-centered oral narratives. The book is unique for its geographic and linguistic focus on South India, for its inclusion of urban and rural locales of narration, and for its exploration of shared Hindu and Muslim female space. Drawing on the worldviews of South Indian female narrators in both everyday and performative settings, the contributors lead readers away from customary and comfortable assumptions about gender distinctions in India to experience a more dialogical, poetically ordered moral universe that is sensitive to women's material and spiritual lives.

This collection of exemplary essays by internationally recognized scholars examines the fairy tale from historical, folkloristic, literary, and psychoanalytical points of view. For generations of children and adults, fairy tales have encapsulated social values, often through the use of fixed characters and situations, to a far greater extent than any other oral or literary form. In many societies, fairy tales function as a paradigm both for understanding society and for developing individual behavior and personality.A few of the topics covered in this volume: oral narration in contemporary society; madness and cure in the 1001 Nights; the female voice in folklore and fairy tale; change in narrative form; tests, tasks, and trials in the Grimms' fairy tales; and folklorists as agents of nationalism. The subject of methodology is discussed by Torborg Lundell, Stven Swann Jones, Hans-Jorg Uther, and Anna Tavis.

In the classic rags-to-riches fairy tale a penniless heroine (or hero), with some magic help, marries a royal prince (or princess) and rises to wealth. Received opinion has long been that stories like these originated among peasants, who passed them along by word of mouth from one place to another over the course of centuries. In a bold departure from conventional fairy tale scholarship, Ruth B. Bottigheimer asserts that city life and a single individual played a central role in the creation and transmission of many of these familiar tales. According to her, a provincial boy, Zoan Francesco Straparola, went to Venice to seek his fortune and found it by inventing the modern fairy tale, including the long beloved Puss in Boots, and by selling its many versions to the hopeful inhabitants of that colorful and commercially bustling city.With innovative literary sleuthing, Bottigheimer has reconstructed the actual composition of Straparola's collection of tales. Grounding her work in social history of the Renaissance Venice, Bottigheimer has created a possible biography for Straparola, a man about whom hardly anything is known. This is the first book-length study of Straparola in any language.

Overturns traditional views of the origins of fairy tales and documents their actual origins and transmission.2009 CHOICE Outstanding Academic Title Where did Cinderella come from? Puss in Boots? Rapunzel? The origins of fairy tales are looked at in a new way in these highly engaging pages. Conventional wisdom holds that fairy tales originated in the oral traditions of peasants and were recorded for posterity by the Brothers Grimm during the nineteenth century. Ruth B. Bottigheimer overturns this view in a lively account of the origins of these well-loved stories. Charles Perrault created Cinderella and her fairy godmother, but no countrywoman whispered this tale into Perrault's ear. Instead, his Cinderella appeared only after he had edited it from the book of often amoral tales published by Giambattista Basile in Naples. Distinguishing fairy tales from folktales and showing the influence of the medieval romance on them, Bottigheimer documents how fairy tales originated as urban writing for urban readers and listeners. Working backward from the Grimms to the earliest known sixteenth-century fairy tales of the Italian Renaissance, Bottigheimer argues for a book-based history of fairy tales. The first new approach to fairy tale history in decades, this book answers questions about where fairy tales came from and how they spread, illuminating a narrative process long veiled by surmise and assumption.

Overturns traditional views of the origins of fairy tales and documents their actual origins and transmission.2009 CHOICE Outstanding Academic Title Where did Cinderella come from? Puss in Boots? Rapunzel? The origins of fairy tales are looked at in a new way in these highly engaging pages. Conventional wisdom holds that fairy tales originated in the oral traditions of peasants and were recorded for posterity by the Brothers Grimm during the nineteenth century. Ruth B. Bottigheimer overturns this view in a lively account of the origins of these well-loved stories. Charles Perrault created Cinderella and her fairy godmother, but no countrywoman whispered this tale into Perrault's ear. Instead, his Cinderella appeared only after he had edited it from the book of often amoral tales published by Giambattista Basile in Naples. Distinguishing fairy tales from folktales and showing the influence of the medieval romance on them, Bottigheimer documents how fairy tales originated as urban writing for urban readers and listeners. Working backward from the Grimms to the earliest known sixteenth-century fairy tales of the Italian Renaissance, Bottigheimer argues for a book-based history of fairy tales. The first new approach to fairy tale history in decades, this book answers questions about where fairy tales came from and how they spread, illuminating a narrative process long veiled by surmise and assumption.

Translations of the forewords and afterwords by original fairy tale authors and commentaries by their contemporaries, material that has not been widely published in English.2012 CHOICE Outstanding Academic Title Most early fairy tale authors had a lot to say about what they wrote. Charles Perrault explained his sources and recounted friends' reactions. His niece Marie-Jeanne Lhéritier and her friend Marie-Catherine d'Aulnoy used dedications and commentaries to situate their tales socially and culturally, while the raffish Henriette Julie de Murat accused them all of taking their plots from the Italian writer Giovan Francesco Straparola and admitted to borrowing from the Italians herself. These reflections shed a bright light on both the tales and on their composition, but in every case, they were removed soon after their first publication. Remaining largely unknown, their absence created empty space that later readers filled with their own views about the conditions of production and reception of the tales.What their authors had to say about "Puss in Boots," "Cinderella," "Sleeping Beauty," and "Rapunzel," among many other fairy tales, is collected here for the first time, newly translated and accompanied by rich annotations. Also included are revealing commentaries from the authors' literary contemporaries.As a whole, these forewords, afterwords, and critical words directly address issues that inform the contemporary study of European fairy tales, including traditional folkloristic concerns about fairy tale origins and performance, as well as questions of literary aesthetics and historical context.