A First Book of Fairy Tales
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Warner, M. (1996). From the Beast to the Blonde: On Fairy Tales and Their Tellers. Farrar, Straus and Giroux. Didn’t George Cruikshank rewrite a few tales in the mid 1800s, tailoring them to work as propaganda for the temperance movement? a b c d e f g h i j k McAnally, David Russell (1888). Irish Wonders: The Ghosts, Giants, Pookas, Demons, Leprechawns, Banshees, Fairies, Witches, Widows, Old Maids, and Other Marvels of the Emerald Isle. Boston: Houghton, Mifflin, & Company. Retrieved 20 November 2017.
a b c d e f g h i Young, Ella (1910). Celtic Wonder-Tales. Dublin: Maunsel & Company Ltd. Retrieved 22 November 2017.
Le Fanu, Sheridan (5 February 1870) " The Child That Went with the Fairies", All the Year Round Retrieved 10 April 2018. Republished in Sheridan Le Fanu|Le Fanu, Sheridan (1923) Madam Crowl's Ghost and Other Tales of Mystery [[M. R. James Fairy tales have variability, a route to flexibility and robustness, dealing with shifting circumstances. Adaptation to new aesthetic and cultural contexts is at the heart of survival for the fairy tale. Yet, the meaning of the fairy tale is also a reader’s process of discovery. In the words of Marina Warner, “the meanings they generate are themselves magical shape-shifters, dancing to the needs of their audience.” The times change, and the story changes accordingly. By attending to the reception of fairy tales, this study reveals a great understanding of how fairy tales generate meaning and function in contemporary society. It’s not only creators, scholars but also actual recipients who can equally illuminate the story’s meaning. Their responses reflect how fairy tales become meaningful in their reception.
Kremnitz, Mite (1882) " Mogarzea und sein Sohn", Rumänische Märchen, Leipzig: Verlag von Wilhelm Friedrich, pp. 73ff. Poestion, Josef (1884) " Ring, der Königssohn", Isländische Märchen, Wien: Carl Gerold's Sohn, pp. 71–86. a b Croker, Thomas Crofton (1826). Fairy Legends and Traditions of the South of Ireland vol. 1. London: John Murray.O'Faolain, Eileen (1954). Irish sagas and Folk Tales, London: Oxford University Press. Retrieved 27 November 2017 .
Jauss, H. R. (2005). Reflections on the Chapter “Modernity” in Benjamin’s Baudelaire Fragments. In P. Osborne (Ed.), Walter Benjamin: Critical Evaluations in Cultural Theory (Vol. 2, pp. 110-117). Routledge. a b c d e f g Leamy, Edmund (1906). Irish Fairy Tales. Dublin: M.A. Gill & Son. Ltd. Retrieved 6 November 2017.Yes, I’ve become increasingly captivated by the idea first put forward by James Simpson, the historian of the Bible, who said that far from the arrival of the Bible in print being an emancipation of the people, it actually imprisoned them in the imprimatur, in the idea of a canonical text. Mitchison married a Scotsman and they lived on the beautiful Mull of Kintyre. And she had a Scottish nationalist period in her life and she fought for fishing rights and all manner of things. She came from the Oxford intelligentsia-aristocracy.