Octavio Martin

Jackie Way

Writing 39B

11 October 2015        

Critical Reading 3: Beauty and the Beast

Donald Haase begins his arguments through remarks made by W.H. Auden which claimed that “it is hardly too much to say that the [fairy] tales rank next to the Bible in importance.” Within the nature of this hyperbole it can be implied that Haase will attempt to explain the fundamental teachings that fairy tales emanate over the general populace, just like the bible does. Nonetheless, while he considers the effects of fairy tales, he directs his focus to the “sacrilegious” origin of fairy tales and how the idea of ownership “has ruined fairy tales.” To adhere to his argument, let us analyze “The Frog Princess” written by Afanasev in Russia during the mid-19^th century. One of Haase’s main claims is that when a specific group of folk, such as the Germans and the Grimms, claim fairy tales as their property, they redefine fairy tales as “national property.” This same idea seems to be applicable for Afanasev’s tale.

 During the 1850s, Russia undertook a process in which non-Russian communities assimilated to the Russian Culture. This process was called Russification and these communities were forced to renew their culture and politics. Afanasev subtly hides this idea in “The frog Princess” especially by setting a hierarchy between the king and the sons. In this case the king stands as a symbol for Russia and the act of endowing his own will upon his sons represents the idea of Russification. On the other side, the sons are synonyms for these non-Russian communities who have no free will and must obey the hierarchy. Although this cultural traits might be ambiguous, they solidify Haanse’s arguments that fairy tales are claimed by groups and this groups opaque them and morph them into weapons to “promote nationalism and sadistic behavior.” Also, the mere character of the princess as a frog delivers the notion of Russification because she must hide under the skin of the frog and thus ceasing from being who she really is. This can correlate with how non-Russian communities had to cease from their cultures and hide under a different skin of social nationalism.

Haase makes a compelling point about the effects of ownership over fairy tales, whether nationalistic, ethic, or universal, as “prescribe forms of thought and behavior, and modes and models of humanity.” In essence, Haase tries to tell us that through fairy tales give us insight into ourselves and into our humanity. This can also be reinforce through conventions in “The Frog Princess” which enlighten Afanasev’s own self and humanity. For instance, take Prince Ivan’s reaction after discovering that he must marry a frog; he is engulfed by dismay and embarrassment. Same feeling are unveiled by Ivan when the frog is tasked by the king. Later on when Ivan is amazed by the Princess’ beauty and skill, he feels proud of who his wife truly is. The relationship of shame-to-pride allows us to see that Afanasev is intolerant of judging humans by their appearance which only sets boundaries on who is worth of our affection and who isn’t. Such ambiguous representations express the author’s thoughts and perspectives, thus making the tale his own.