Press Play to hear Leeny Del Seamonds on using character voices in your storytelling on the Art of Storytelling with Brother Wolf. Odds Bodkin’s character-voice and music-filled storytelling style has been mesmerizing listeners, young and old, for twenty-four years. The New York Times dubbed him “a consummate storyteller” while TIMEOUT New York writes, “Master Storyteller [...]
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For me, storytelling is a wonderful thing, very precious to my soul because I really feel joy seeing that I can influence in good people souls and lives.
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Press Play to hear Octavia Sexton talk about Jack Story and how his Traditional Tale belongs to everyone. on the Art of Storytelling with Brother Wolf.
Octavia Sexton writes…
I think most people probably know that a Jack Tale is a trickster story and Jack. They’ve been around for over 800 years – originating in the British Isles. The stories came to North America via European settlers. The stories told in the Appalachian Mountains began to change through the years to reflect the environment and cultural traditions that emerged among the mountain people.
I grew up in a storytelling tradition and stories were a part of life. I heard a variety of stories not only through kinfolk but also at school. I went to a one-room school and the only thing to do at recess was sing songs, tell stories and play games that did not require ‘stuff.’ We didn’t have any ‘stuff’ to play with because we were all just a bunch of poor country kids. I think I established myself very early as a storyteller. I remember being 5 years old and standing on a big rock in the yard of one of my uncles’ houses and telling tales to my cousins, aunts and uncles who gathered on the big front porch. We had all kinds of stories, but I never knew what a Jack Tale was until I went to college.
After eighth grade, Mommy asked me if I wanted to get married or go on to high school. I went on to high school! Five months after graduating high school, I was married, pregnant and working for minimum wage in a factory. We lived in a two-room house, got water from a spring and used an outhouse. Poverty is like a great black hole that keeps sucking you in deeper – almost impossible to get out. Hoping to break the grip of poverty for my family, I went to college full time. While in college the professors discovered I was a storyteller. I was asked if I knew any Jack Tales and I said no. Then I found out what they were and I realized I had heard Jack Tales all my life but the character wasn’t always called Jack. He could be named after anybody or just be called ‘a feller.’ Anyway, it was college that put me on the track to becoming a professional storyteller. I took a storytelling class in college and right off knew I couldn’t tell one like the professor said we should. I kept my mouth shut through that class and that is hard for me to do. Then on the last day, each student had to stand up and tell a story. I thought to myself, “Oh Lord, now everybody will know I can’t tell stories the right way.” I got up there and just told one like Grandpa because I couldn’t do it any different. When I finished everybody was real quiet and staring at me. Then the professor said I was the best storyteller he had ever heard. Talk about getting the ‘big head’ – you couldn’t shut my mouth after that. I started telling in other classes, at faculty meetings and just everywhere.
I think Jack Tales are great stories for anyone to tell and create because he is just like you and me wherever we are. You don’t have to be in Appalachia to tell a Jack Tale any more than we had to stay in Englan
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Press Play to hear Ruth Stotter speak on working with props in storytelling performances on the Art of Storytelling with Brother Wolf.
Ruth Stotter Writes....
I love the idea that as a storyteller, you travel light. A "bag" of stories takes up no room and is easy to carry around. But I also love interspersing stories with props - both as a folklorist carrying on old traditions and as a way of adding a visual component. Puppets, masks, and origami are among my favorites. You asked why I am currently so intrigued with string stories and I will try to answer. It never ceases to amaze me that with a simple loop of string you can make hundreds of figures, and that these string designs can be used to tell stories.I think they were the first picture books. Tellers in traditional cultures twisted and turned the string to make illustrations to accompany their oral texts.
When I went to Easter Island, where they still hold an annual string story competition, I found that they were using a rough hewn string from a plant and told stories in the old Rapa Nui language, not the modern Rapa Nui, nor Spanish, which is the official language. In Fiji I met a man who easily copied my string figures. I found it difficult to learn his, as I am used to book illustrations. Besides stories, of course, the loop of string is used for stunts and magic tricks.
Organizing the String Gathering in San Francisco in 2004 I was happy to meet other members of the International String Figure Association. This organization sends members a monthly string figure-design as well as various newsletters and books. Several of the people who attended the Gathering brought power point presentations of their experiences collecting string figures from Yupik Eskimoes, Navajos, and various Oceanic Rim countries.
I was pleased to be invited to write the section "String Figures" for Storytelling: An Encyclopedia of Storytelling and Folklore, edited by Josepha Sherman. That led to my writing A Loop of String.
So, you see, my friends, all of my interests - origami, puppets, magic, folklore and storytelling - coalesce in this seemingly simple folk craft! I guess the bottom line (literally in this letter ) is that as a storyteller I find it challenging and irresistible to adapt and adopt string figures as part of my storytelling performance.
Bio: Ruth Stotter's kaleidoscope activities in storytelling include telling stories at a local Rennaisance Faire for six summers, producing and hosting "The Oral Tradition" radio program on KUSF-SF for six years, directing the Dominican University storytelling program for 14 years*, teaching and performing in Portugal, France, England, Canada, Australia, Malaysia, India and Africa. She is the author of About Story, More About Story, The Golden Axe, Smiles: 101 Stunts and You're On!. She has chaired and presented papers at meetings of the American Folklore Society and for several years served on the ASF Aesop Committee, which selects the best children's books based on folklore. Her honors include the Reading the World Award from the University of San Franc
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Press Play to hear Nothando Zulu speaking on participation on the Art of Storytelling with Brother Wolf.
Nothando Zulu writes..
Participation, Participation, Participation...
I began telling stories as a member of an acting ensemble in 1976, presenting storytelling as a major part of our repertoire. We worked primarily in park and recreation centers and schools. As members moved away or went into other fields, we evolved into‐ and I cofounded ‐ the Black Storytellers Alliance (BSA) in direct response to the demand for storytelling to deliver the inspirational and cultural lessons embodied in our stories.
Early on I encouraged members of the audience to share the storytelling space by becoming a part of the story and one of the characters in the story. On many occasions, I was unable to use all the audience members who wanted to participate! It was wonderful to have so many trying to join in the storytelling process and reinforces oral storytelling as a powerful medium. Therefore, I decided to use a kind of birthday system for who I would choose:
• I start with participatory stories in mind
• I ask the audience who had a birthday in the prior month
• Depending of the number of positive responses, I decide on the story to
present.
One example is Ananse and His Six Children. If I receive more than six positive responses, I make some twins or triplets and sometimes quadruplets! I may use the age of the participant to determine the specific role of each participant. In the story Ananse and The Moss Covered Rock, Little Miss Bush Deer has to be at least a third grader, to understand and answer “No” to each of the questions asked by the Ananse character. When the participant is younger, (s)he may miss the concept and answer in the affirmative.
Audience participation is fun and most effective when the storyteller has extensive experience with audience inclusion.
Breif Bio
Nothando Zulu is a Master storyteller who has been sharing stories with audiences for over 30 years. She shares stories that entertain, educate, motivate and inspire. She has performed at many venues locally, nationally and internationally. She draws from an extensive resource of colorful, often funny characters whose antics and follies leave audiences pondering their own life’s lessons. As Director of Black Storytellers Alliance, she and her husband with the help of the Board of Directors has produced a three-day storytelling festival celebrating the art of Black storytelling called, “Signifyin’ & Testifyin’” (now in the 17th year). Nothando is also a wife, mother, grandmother, community and political activist who believes in the power of stories.
Read more about Nothando Zulu on her website http://www.yourfavoritestorytellers.org/nothando-zulu.htm
and on the Black Storytellers Alliance Website http://www.blackstorytellers.com/
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Press Play to hear Doug Elliot talk about using storytelling to support nature based education on the Art of Storytelling with Brother Wolf.
Doug Elliot Writes...
How do you find a story in nature (or anywhere else for that matter)? I often start with an incident, an encounter, a problem or a question-something happens to you, you meet someone, see something, or you wonder about something. The narrative I tell is my journey of investigation, trying to figure it out.
The incident is your hook, not only to your listeners when you're storytelling, but also to yourself as an explorer and an investigator. Then I let my curiosity be my guide. I start asking questions. Any journalist will tell you your ability to get a good story is often directly related to your ability to ask good questions. The first and probably the ultimate resource is yourself. How do/did I relate to that incident, encounter, problem or question? How did I feel?
The next step might be an initial resolution concerning your opening incident or a preliminary answer to the question you have set up.
Simply seeing or experiencing something and figuring out what it is can be an interesting vignette, but it's rarely enough to make a good story. This initial vignette (incident, encounter, problem or question) becomes what Joseph Campbell refers to as the "call to adventure." Your challenge becomes how to find and tap those "ripples on the surface of life" that Campbell writes about "which reveal hidden springs as deep as the soul itself."
After you've explored your feelings and reactions and probed your own background, you find others who might have something to say about what you're investigating. This subsequent investigation-your reading, research, and your conversations with other people-becomes the adventure, the backbone or plot line of the narrative. Some of the various bits of information you gather or anecdotes and tales you hear can possibly stand on their own, but ideally the stories and information will be used as sub-plots to develop your entire piece. Then, instead of delivering a natural history lecture, you end up with a classic mythic hero's journey, where the hero (you, most likely) answers the "call to adventure." Wherever the investigation takes you becomes the journey. These facts, tales, and lore become stepping stones on a quest in search of truth and meaning. Rather than delivering a bunch of facts about a critter, phenomenon, or situation, you tell a story.
Bio
Doug Elliott has performed and presented programs at festivals, museums, botanical gardens, nature centers and schools from Canada to the Caribbean. He has been a featured storyteller at the National Storytelling Festival in Jonesborough TN. He has lectured and performed at the American Museum of Natural History in New York, the Royal Ontario Museum in Toronto and conducted workshops for the Smithsonian Institution. He has led ranger training sessions for the National Park Service and guided people in the wilderness from down-east Maine to the Florida Everglades.
He was named harmonica champion at Fiddler's Grove Festival in Union Grove NC. He is the author of four books, many articles in regional and national magazines and has recorded a number of award-winning albums of stories and songs.
Elliott's passion for the natural world developed in early childhood roaming the woods and waters around his home. His dad used to say, "That boy knows what's under every rock between here and town.”
He still roams the woods today. He has traveled from the Canadian North to the Central American jungles studying plant and animal life and seeking out the traditional wisdom of people with intimate connections to the natural world. And he still looks under rocks. These days he uncovers more than just a few strange critters; he brings to light the human connection to this vibrant world of which we are a part.
More at http://www.dougelliott.com/about.html
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Press Play to hear Jay O’Callahan speak about learning about Stories by telling to my Children on the Art of Storytelling with Children.
Jay O’Callahan writes…
I’m at work right now on a story commissioned by NASA, The National Aeronautics and Space Administration to celebrate its 50th anniversary. As I create the NASA story I’m aware I’m using all of the knowledge I gained telling stories to my own children. As I told stories to my children I began using repetition, rhythm, changing my voice, using a gesture here and there and inventing situations that involved struggle or risk, When my son Ted was about nine months old I’d make up little songs and rhythms to make him smile. Just making my voice go up high and then suddenly come down delighted him.
One night Ted was sitting in a soapy bath and I read him some of James Joyce’s Finnegan’s Wake. He laughed at the sounds.
When Ted got older I read books to him like The Gingerbread Man and discovered that he loved the repetition running through the story.
Run, run fast as you can
You can’t catch me I’m the Gingerbread Man.
I began reading one of Richard Scary’s book in which there was a character called Pierre the Paris Policeman. The line was, “Pierre the Paris Policeman was directing traffic one day.” I would sing that line with a French accent and lift up my hand to stop an imaginary car. The voice and accent brought the character alive. That was an important discovery. And if I read it in any other way it wasn’t Pierre and Ted would say, “Say it right.”
After my daughter Laura Elizabeth was born I told both my children “hand stories.” I’d take one of their hands, look at the palm of the hand and let a line, a bump or a curve in the hand suggest an image and I’d begin the story. It might go like this. “Once upon a time Ted saw a pink cloud resting by a tree. The cloud looked sad so Ted went over to cheer it up.” I was dreaming aloud and characters and images would spring to mind. I imaged that’s always happened to storytellers. I liked telling the hand stories because they were quiet and personal and my children liked being the hero and heroine. Some of those hand stories eventually turned into the Artana stories which take place in a mysterious land where two children, Edward and Elizabeth are the hero and heroine.
As I was telling to my children I learned the importance of a listener, particularly a listener with the sense of wonder and delight. My children listened me into being a storyteller.
Now as I work on this complicated story about NASA I use the knowledge I gained from my children. I ask myself this question: What is wondrous about NASA? And I’m on the alert for compelling characters and the risks they take and the struggles of their lives. I try to incorporate rhythm and repetition; I use a voice to become a character and find that a gesture helps bring the character alive.
As I shape the story and as it grows, I’m using the listeners. The listeners draw out mysteries in the story that I would have missed without them. Here I am back to the beginning.
Biography
Jay O’Callahan grew up in a section of Brookline, Massachusetts which was called “Pill Hill” because so many doctors lived there. The 32-room house and landscaped grounds were a magical atmosphere for a child’s imagination to blossom. When Jay was fourteen, he started making up stories to tell to his little brother and sister to entertain them.
After graduating from Holy Cross College, a tour in the Navy took Jay to the Pacific. Returning to Massachusetts, he taught and eventually became Dean at the Wyndham School in Boston, which his parents had founded. “In the summers I’d go off to Vermont or Ireland to write. I also did a lot of acting in amateur theatre, and that’s where I met a beautiful woman (Linda McManus) who later became my wife. When we had our first child, I left teaching and became the caretaker of the YWCA in Marshfield, a big old barn on a salt-water marsh. That gave me time to write and to tell stories to my children. When I decided to call myself a storyteller, it was like getting on a rocket.” Within three years, Jay was telling stories in hundreds of schools and in addition he was commissioned by the Boston Symphony Orchestra to create and perform Peer Gynt with the orchestra. His stories were broadcast on National Public Radio’s “The Spider’s Web,” which brought Jay national attention.
Jay was now publicly telling stories he had created for his children. His stories were filled with rhythms, songs and characters as diverse as Herman the Worm, Petrukian, a medieval blacksmith, and the Little Dragon. Orange Cheeks, inspired by a time Jay got in trouble as a little boy, was the first of his personal stories.
One of his most popular stories, Raspberries was born when Jay’s son Teddy was four. Teddy banged his shin outside their cottage and was weeping, “I broke my leg.” Jay told a story full of rhythms to cheer Teddy up.
Jay was also beginning to tell stories to adults. In 1980, while on vacation in Nova Scotia, he sat on and off for a month in the kitchen of an old man and a blind woman. Out of that kitchen came the story of The Herring Shed. “I realized then that part of my gift was to sit down with ordinary people where they were comfortable, listen, and later weave a story together so that others could enjoy it. The process still amazes me: one year I’m in a kitchen in Nova Scotia and a few years later, I’m performing The Herring Shed to a thousand people at Lincoln Center.” Time Magazine called The Herring Shed “genius.”After the Herring Shed came Jay’s Pill Hill stories for which is was awarded a National Endowment of the Arts Fellowship. The Pill Hill stories are loosely based on his boyhood.
Storytelling has brought Jay around the earth. “The storyteller of old got on a horse. I get on a plane, parachute into a community and I’m part of its life for a while before moving on to the next one.” Jay has told stories to students at Stonehendge, to adults in the heat of Niger, Africa, to theatergoers in Dublin and London and at storytelling festivals in Scotland, New Zealand, Canada and the United States. His stories have also been heard on National Public Radio’s All Things Considered. Jay’s stories also include commissioned works like The Spirit of the Great Auk, Pouring the Sun, Edna Robinson and Father Joe.
When he isn’t on the road, Jay runs a writing workshop at his home. His other interests include reading everything from Walt Whitman to Herman Melville to Flannery O’Connor to Emily Dickinson. And he enjoys listening to jazz, classical music and opera. “I love Maria Callas. Her singing touches a joy that’s very deep.”
Jay has just finished a political novel called Harry’s Our Man, and is creating a story commissioned by NASA for its 50th anniversary.
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This Tuesday,July 1st at 8pm ET - Jack Zipes the preeminent writer about and translator of fairy
tales will be appearing on the Art of Storytelling with Children.
Jack Zipes writes…
At their best, the storytelling of fairy tales constitute the most profound articulation of the human struggle to form and maintain a civilizing process. They depict metaphorically the opportunities for human adaptation to our environment and reflect the conflicts that arise when we fail to establish civilizing codes commensurate with the self-interests of large groups within the human population. The more we give into base instincts – base in the sense of basic and depraved – the more criminal and destructive we become. The more we learn to relate to other groups of people and realize that their survival and the fulfillment of their interests is related to ours, the more we might construct social codes that guarantee humane relationships. Fairy tales are uncanny because they tell us what we need and they unsettle us by showing what we lack and how we might compensate for lack.
Fairy tales hint of happiness. This hint, what Ernst Bloch has called the anticipatory illumination, has constituted their utopian appeal that has a strong moral component to it. We do not know happiness, but we instinctually know and feel that it can be created and perhaps even defined. Fairy tales map out possible ways to attain happiness, to expose and resolve moral conflicts that have deep roots in our species. The effectiveness of fairy tales and other forms of fantastic literature depends on the innovative manner in which we make the information of the tales relevant for the listeners and receivers of the tales. As our environment changes and evolves, so we change the media or modes of the tales to enable us to adapt to new conditions and shape instincts that were not necessarily generated for the world that we have created out of nature. This is perhaps one of the lessons that the best of fairy tales and teach us: we are all misfit for the world, and yet, somehow we must all fit together. Fairy tales have an extraordinary, uncanny power over us, and Georges Jean locates this power on the conscious level in the way all good fairy tales aesthetically structure and use fantastic and miraculous elements to prepare us for our everyday life. Magic is used paradoxically not to deceive us but to enlighten us. On an unconscious level, Jean believes that the best fairy tales bring together subjective and assimilatory impulses with objective intimations of a social setting that intrigue readers and allow for different interpretations according to one’s ideology and belief. Ultimately, Jean argues that the fantastic power of fairy tales consists in the uncanny way they provide a conduit into social reality. Yet, given the proscription of fairy-tale discourse within a historically prescribed civilizing process, a more careful distinction must be made between regressive and progressive aspects of the power of fairy tales in general to understand the liberating potential of contemporary tales for all human beings. Sigmund Freud’s concept of the “uncanny” and Ernst Bloch’s concept of “home” can enable us to grasp the constitutive elements of the liberating impulse behind the fantastic and uncanny projections in fairy tales, whether they be classical or experimental. In his essay on the uncanny, Freud remarks that the word heimlich means that which is familiar and agreeable and also that which is concealed and kept out of sight, and he concludes that heimlich is a word the meaning of which develops in the direction of ambivalence, until it finally coincides with its opposite, unheimlich or uncanny. Through a close study of E.T.A. Hoffmann’s fairy tale The Sandman, Freud argues that the uncanny or unfamiliar (unheimlich) brings us in closer touch with the familiar (heimlich) because it touches on emotional disturbances and returns us to repressed phases in our evolution: If psychoanalytic theory is correct in maintaining that every effect belonging to an emotional impulse, whatever its kind, is transformed, if it is repressed, into anxiety, then among instances of frightening things there must be one class in which the frightening element can be shown to be something repressed which recurs. This class of frightening things would then constitute the uncanny; and it must be a matter of indifference whether what is uncanny was itself originally frightening or whether it carried some other affect. In the second place, if this is indeed the secret nature of the uncanny, we can understand why linguistic usage has extended das Heimliche (‘homely’) into its opposite, das Unheimliche; for this uncanny is in reality nothing new or alien but something which is familiar and old-established in the mind and which has become alienated from it only through the process of repression. This reference to the factor of repression enables us, furthermore, to understand Schelling’s definition of the uncanny as something which ought to have remained hidden but has come to light. Freud insists that one must be extremely careful in using the category of the uncanny since not everything which recalls repressed desires and surmounted modes of thinking belongs to the prehistory of the individual and the race and can be considered uncanny. In particular, Freud mentions fairy tales as excluding the uncanny. In fairy tales, for instance, the world of reality is left behind from the very start, and the animistic system of beliefs is frankly adopted. Wish-fulfillments, secret powers, omnipotence of thoughts, animation of inanimate objects, all the elements so common in fairy stories, can exert no uncanny influence here; for, as we have learnt, that feeling cannot arise unless there is a conflict of judgment as to whether things which have been “surmounted” and are regarded as incredible may not, after all, be possible; and this problem is eliminated from the outset by the postulates of the world of fairy tales.
Although it is true that the uncanny becomes the familiar and the norm in the fairy tale because the narrative perspective accepts it so totally, there is still room for another kind of uncanny experience within the postulates and constructs of the fairy tale. That is, Freud’s argument must be qualified regarding the machinations of the fairy tale. However, I do not want to concern myself with this point at the moment but would simply like to suggest that the uncanny plays a significant role in the act of reading or listening to a fairy tale. Using and modifying Freud’s category of the uncanny, I want to argue that the very act of reading a fairy tale is an uncanny experience in that it separates the reader from the restrictions of reality from the onset and makes the repressed unfamiliar familiar once again. Bruno Bettelheim has noted that the fairy tale estranges the child from the real world and allows him or her to deal with deep-rooted psychological problems and anxiety-provoking incidents to achieve autonomy. Whether this is true or not, that is, whether a fairy tale can actually provide the means for coping with ego disturbance, as Bettelheim argues, remains to be seen. It is true, however, that once we begin listening to or reading a fairy tale, there is estrangement or separation from a familiar world inducing an uncanny feeling which can be both frightening and comforting.
Actually the complete reversal of the real world has already taken place before we begin reading a fairy tale on the part of the writer, and the writer invites the reader to repeat this uncanny experience. The process of reading involves dislocating the reader from his/her familiar setting and then identifying with the dislocated protagonist so that a quest for the Heimische or real home can begin. The fairy tale ignites a double quest for home: one occurs in the reader’s mind and is psychological and difficult to interpret, since the reception of an individual tale varies according to the background and experience of the reader. The second occurs within the tale itself and indicates a socialization process and acquisition of values for participation in a society where the protagonist has more power of determination. This second quest for home can be regressive or progressive depending on the narrator’s stance vis-à-vis society. In both quests the notion of home or Heimat, which is closely related etymologically to heimlich and unheimlich, retains a powerful progressive attraction for readers of fairy tales. While the uncanny setting and motifs of the fairy tale already open us up to the recurrence of primal experiences, we can move forward at the same time because it opens us up to what Freud calls “unfulfilled but possible futures to which we still like to cling in fantasy, all the strivings of the ego which adverse external circumstances have crushed, and all our suppressed acts of volition which nourish in us the illusion of Free Will.”
Obviously, Freud would not condone clinging to our fantasies in reality. Yet, Ernst Bloch would argue that some are important to cultivate and defend since they represent our radical or revolutionary urge to restructure society so that we can finally achieve home. Dreaming which stands still bodes no good. But if it becomes a dreaming ahead, then its cause appears quite differently and excitingly alive. The dim and weakening features, which may be characteristic of mere yearning, disappear; and then yearning can show what it really is able to accomplish. It is the way of the world to counsel men to adjust to the world’s pressures, and they have learned this lesson; only their wishes and dreams will not hearken to it. In this respect virtually all human beings are futuristic; they transcend their past life, and to the degree that they are satisfied, they think they deserve a better life (even though this may be pictured in a banal and egotistic way), and regard the inadequacy of their lot as a barrier, and not just as the way of the world. To this extent, the most private and ignorant wishful thinking is to be preferred to any mindless goose-stepping; for wishful thinking is capable of revolutionary awareness, and can enter the chariot of history without necessarily abandoning in the process the good content of dreams.
What Bloch means by the good content of dreams is often the projected fantasy and action of fairy tales with a forward and liberating look: human beings in an upright posture who strive for an autonomous existence and non-alienating setting which allows for democratic cooperation and humane consideration. Real history which involves independent human self-determination cannot begin as long as there is exploitation and enslavement of humans by other humans. The active struggle against unjust and barbaric conditions in the world leads to home, or utopia, a place nobody has known but which represents humankind coming into its own: The true genesis is not at the beginning, but at the end, and it starts to begin only when society and existence become radical: that is, comprehend their own roots. But the root of history is the working, creating man, who rebuilds and transforms the given circumstances of the world. Once man has comprehended himself and has established his own domain in real democracy, without depersonalization and alienation, something arises in the world which all men have glimpsed in childhood: a place and a state in which no one has yet been. And the name of this something is home or homeland.[x] Philosophically speaking, then, the real return home or recurrence of the uncanny is a move forward to what has been repressed and never fulfilled. The pattern in most fairy tales involves the reconstitution of home on a new plane, and this accounts for the power of its appeal to both children and adults.
In Bloch’s two major essays on fairy tales, “Das Märchen geht selber in Zeit” (“The Fairy Tale Moves on its Own in Time”) and Bessere Luftschlösser in Jahrmarkt und Zirkus, in Märchen und Kolportage” (“Better Castles in the Air in Fair and Circus, in the Fairy Tale and Popular Books”), Bloch is concerned with the manner in which the hero and the aesthetic constructs of the tale illuminate the way to overcome oppression. He focuses on the way the underdog, the small person, uses his or her wits not only to survive but to live a better life. Bloch insists that there is good reason for the timelessness of traditional fairy tales, “Not only does the fairy tale remain as fresh as longing and love, but the demonically evil, which is abundant in the fairy tale, is still seen at work here in the present, and the happiness of ‘once upon a time,’ which is even more abundant, still affects our visions of the future.”
It is not only the timeless aspect of traditional fairy tales that interests Bloch, but also the way they are modernized and appeal to all classes and age groups in society. Instead of demeaning popular culture and common appeal, Bloch endeavors to explore the adventure novels, modern romances, comics, circuses, country fairs, and the like. He refuses to make simplistic qualitative judgments of high and low art forms, rather he seeks to grasp the driving utopian impulse in the production and reception of art-works for mass audiences. Time and again he focuses on fairy tales as indications of paths to be taken in reality. What is significant about such kinds of “modern fairy tales” is that it is reason itself which leads to the wish projections of the old fairy tale and serves them. Again what proves itself is a harmony with courage and cunning, as that earliest kind of enlightenment which already characterizes “Hansel and Gretel”: consider yourself as born free and entitled to be totally happy, dare to make use of your power of reasoning, look upon the outcome of things as friendly. These are the genuine maxims of fairy tales, and fortunately for us they not only appear in the past but in the now.
Bloch and Freud set the general parameters for helping us understand how our longing for home, which is discomforting and comforting, draws us to folk and fairy tales. They provide clues and reveal why we continue to be attracted to the uncanny.
For me, storytelling is a wonderful thing, very precious to my soul because I really feel joy seeing that I can influence in good people souls and lives.