Adapting the Cinderella Story for the Modern World

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Adapting the Cinderella Story for the Modern World Sutphin 1 Caroline Sutphin Professor Graham ENGL 3524 27 April 2015 Adapting the Cinderella Story for the Modern World “Cinderella” is one of the most well-known and culturally-embedded fairy tales. Linda Parsons writes in "Ella Evolving: Cinderella Stories and the Construction of Gender-Appropriate Behavior” that there are over 700 documented versions of the famed fairy tale, dating all the way back to 850-860 AD in China (143). Every culture and time has their own version of the Cinderella story; it’s been told over and over again in every possible context. In more recent history, “Cinderella” has been adapted to the world of film in several ways. How the story changes in these retellings reflects the changes in the world. The message being sent to young girls through “Cinderella” has evolved to one of empowerment and agency in recent years. First, it’s important to look at what Western culture considers the “original” story in Perrault’s “Cinderella or The Little Glass Slipper” and the Grimm Brothers’ “Aschenputtel.” Then, exploring the film adaptations will begin with Walt Disney’s Cinderella, which created the image most associated with the story today. The evolution of Cinderella can then be seen through the films Rodgers and Hammerstein’s Cinderella (1957), Rodgers and Hammerstein’s Cinderella (1997), Ever After, Ella Enchanted, and A Cinderella Story. In the end, the “Cinderella” heroine becomes a strong woman who chooses her own fate and doesn’t rely on the agency of her prince. The first version considered to be an “original” is Charles Perrault’s “Cinderella or The Little Glass Slipper.” This version is very familiar, mainly because it is the version that the Sutphin 2 Disney animated adaptation was based on. The fairy tale was written in French in 1697 and includes some of the most lasting “Cinderella” images, like the pumpkin carriage and the glass slipper. Cinderella has a wicked stepmother and two terrible stepsisters, something that is still seen in most “Cinderella” adaptations. Cinderella’s father is alive in Perrault’s version but completely controlled by his wife; the father’s involvement in the story varies throughout the retellings. Cinderella, who grows up more beautiful than either of her stepsisters, is forced into their servitude. One day, the girls receive an invitation to the Prince’s two-day ball, where he will be choosing a wife. The taunting stepsisters depart for the ball, leaving Cinderella in despair. Then, her Fairy Godmother appears and transforms a pumpkin into a carriage, small animals into horses and coachmen, and Cinderella’s rags into a beautiful gown, complete with a pair of glass slippers. Cinderella is warned to be back by midnight. The first night, the Prince is enchanted by her, but Cinderella remembers to leave before midnight. The second night, she loses track of time and leaves the famed glass slipper behind. The Prince searches the kingdom for her with the shoe, eventually coming to the right house. The stepsisters try to squeeze into the slipper, but it only fits Cinderella’s foot. Cinderella marries the Prince and forgives her stepsisters, who marry two lords. Parsons writes about the heroine in her essay, “This Cinderella cannot speak for herself, she cannot act on her own behalf, and she cannot function autonomously” (144). Cinderella is submissive to her family and doesn’t change her own situation. The Fairy Godmother is the one who changes Cinderella’s fate. In the end, she is rewarded for her submission and graciousness by marrying the Prince. Those who have abused her are forgiven, and she has little to no agency in her life. This classic and well-known version of “Cinderella” strongly reflects patriarchal ideals, valuing Cinderella’s beauty and meek submission over everything else. Sutphin 3 The other version of the story considered to be “original” is the Grimm Brothers’ “Aschenputtel.” This version is less familiar to Western readers than Perrault’s and Disney’s fairy tale. The first major difference between this and Perrault’s “Cinderella” is the focus on the mother. Aschenputtel’s mother tells her on her deathbed to always be good and kind and that God would protect her. After her death, Aschenputtel plants a hazel tree on her grave, where she prays and is visited by a white bird. The mother’s spirit helps her daughter throughout the story. Another key difference is in the stepsisters, who while still being cruel and selfish, are also physically beautiful. This implies that physical beauty is not as important as it is in other versions. The ball in this story comes in the form of a three-day festival for the Prince to choose his bride. Aschenputtel begs to attend, but is denied by her stepmother. In this version, Aschenputtel receives her gowns magically from her mother at her grave. The first night she wears a white gown and silk shoes and leaves before midnight. The Prince is infatuated with her. The second night she wears a grander silver gown and glass shoes and leaves before midnight again. On the third night, she wears a gold gown and gold shoes. The Prince leaves pitch on the stairwell, determined to keep her there. She loses one of her gold shoes on the pitch. Both the stepsisters mutilate their feet trying to fit into the shoe, but Aschenputtel is recognized as the Prince’s mystery girl. At their wedding, the stepsisters are attacked by the doves and have to live blind for the rest of their lives. Cinderella is very different in this version. She doesn’t bear her treatment with a smile like in Perrault’s; she goes to her mother’s grave to lament her state. Parsons writes, “The bitterness she feels is palpable. This Cinderella gives us permission to experience a full range of emotions” (145). This is dramatically different from Perrault’s unfailingly good and meek Cinderella. She also shows some agency by asking her stepmother to allow her to attend the festival. In this version, the stepsisters are not forgiven and are severely Sutphin 4 punished for their cruelty. Cinderella is more active in deciding her fate in this version, but she is still reliant on magical forces, and happiness is still only found in her marriage to the Prince. Less film adaptations are based strongly on this version of “Cinderella;” most of them have a “Fairy Godmother” character, leaning more closely to Perrault’s. Cinderella is most commonly known today by her representation in the Walt Disney animated film. Cinderella, directed by Clyde Geronimi, Hamilton Luske, and Wilfred Jackson, was released in 1950 and is similar to Perrault’s interpretation. One of the main differences is that her father passes away in the film, instead of being a present but passive character. Like in the Perrault version, she grows up kind and obedient to her cruel, selfish family members. After making a gown for the ball and having it destroyed by her stepsisters, Cinderella is visited by her Fairy Godmother, who sings “Bibbidi-Bobbidi-Boo” and makes her over. Again we are seeing a lack of agency. While Cinderella did try to make her own dress at first, it was her Fairy Godmother that actually saves her. We see the same plot as in Perrault with the glass slipper. When the Grand Duke comes to their home with the slipper, the stepmother tries to lock Cinderella in the attic, but her animal friends get her out just in time. Despite the frequent sabotage from her stepsisters and stepmother, Cinderella marries Prince Charming, and they live happily ever after. This film reflects patriarchal ideals strongly. Cinderella suffers with a smile until she is chosen by the Prince. Marrying him is the only road to self-fulfillment for Cinderella. Her beauty and submission are what make her worthy of the marriage. Alexandra Robbins writes in “The Fairy-Tale Façade: Cinderella’s Anti-Grotesque Dream,” “Disney, in particular, suggests that a woman’s function in society is to wait prettily in a passive and docile manner until she is chosen—based on her appearance—for motherhood” (109). This is especially concerning when thinking about how vastly Disney’s Cinderella reaches; she’s on all kinds of merchandise and Sutphin 5 nearly every child in America can identify her. The lesson this teaches boys and girls about gender-appropriate behavior is antiquated and often criticized by feminists. Another version of “Cinderella” that follows the classical Perrault model is Rodgers and Hammerstein’s Cinderella. The musical, starring Julie Andrews, was released on television in 1957 and includes songs like “In My Own Little Corner” and “A Lovely Night.” Like in the Disney version, Cinderella’s beloved father has died, and she is forced to work for her stepmother and stepsisters. Cinderella is a dreamer who aspires to more than her humble life. The main plot difference is that when they go on the search with the glass slipper, Cinderella is not at home; she is hiding in the palace garden. There, she is arrested, but the Fairy Godmother convinces them to let Cinderella try on the shoe. While Rodgers and Hammerstein’s Cinderella presents a more developed heroine, who has hopes and dreams of adventure, it presents many of the same problems from a feminist perspective as Perrault’s “Cinderella” and Disney’s Cinderella. She is still submissive and almost entirely inactive in changing her life. The Fairy Godmother comes in to guide her towards happiness twice in the film. Again, Cinderella can’t be happy or fulfilled until she marries her Prince. Her physical appearance is still one of her most important features as is displayed through the song “Do I Love You Because You’re Beautiful?” One line from the song reads “Are you the sweet invention of a lover's dream, Or are you really as beautiful as you seem?” Physical appearance drives the one-night romance, and Cinderella is again rewarded for her meek submission and beauty.
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