Reinterpret a “white” or European fairytale to a non white perspective, way of being and language usage. For example, in my culture, Goldilocks is a burglar and vandal. She broke into someone’s home and destroyed their furniture and their food. In addition, a white blond child, just roaming through the neighborhood would be odd and a cause for concern.
I want you to consider the lesson that the original fairytale is trying to teach and create one that is more culturally relevant. You are not to just tell the same story and simply make the characters a different race. I want you to understand how eurocentricism has shaped our perceptions, and disrupt this thinking by creating something new, relevant and culturally life enhancing. What I want you to learn from this assignment is how language and the stories we are taught are shaped by a white-euro privileged positionality.
This essay should be in MLA format a minimum of 3 complete pages. You are to create a fairytale and then write what changes you made and why? And answer the following questions:
How does early linguistic exposures to Eurocentric stories shaped how we view ourselves and the stories we create and share.
Are these fairytales beneficial to all children even though it centers one race of children?
How does centering Eurocentric stories help or hinder children who are not of European ancestry?
Sample solution
Dante Alighieri played a critical role in the literature world through his poem Divine Comedy that was written in the 14th century. The poem contains Inferno, Purgatorio, and Paradiso. The Inferno is a description of the nine circles of torment that are found on the earth. It depicts the realms of the people that have gone against the spiritual values and who, instead, have chosen bestial appetite, violence, or fraud and malice. The nine circles of hell are limbo, lust, gluttony, greed and wrath. Others are heresy, violence, fraud, and treachery. The purpose of this paper is to examine the Dante’s Inferno in the perspective of its portrayal of God’s image and the justification of hell.
In this epic poem, God is portrayed as a super being guilty of multiple weaknesses including being egotistic, unjust, and hypocritical. Dante, in this poem, depicts God as being more human than divine by challenging God’s omnipotence. Additionally, the manner in which Dante describes Hell is in full contradiction to the morals of God as written in the Bible. When god arranges Hell to flatter Himself, He commits egotism, a sin that is common among human beings (Cheney, 2016). The weakness is depicted in Limbo and on the Gate of Hell where, for instance, God sends those who do not worship Him to Hell. This implies that failure to worship Him is a sin.
God is also depicted as lacking justice in His actions thus removing the godly image. The injustice is portrayed by the manner in which the sodomites and opportunists are treated. The opportunists are subjected to banner chasing in their lives after death followed by being stung by insects and maggots. They are known to having done neither good nor bad during their lifetimes and, therefore, justice could have demanded that they be granted a neutral punishment having lived a neutral life. The sodomites are also punished unfairly by God when Brunetto Lattini is condemned to hell despite being a good leader (Babor, T. F., McGovern, T., & Robaina, K. (2017). While he commited sodomy, God chooses to ignore all the other good deeds that Brunetto did.
Finally, God is also portrayed as being hypocritical in His actions, a sin that further diminishes His godliness and makes Him more human. A case in point is when God condemns the sin of egotism and goes ahead to commit it repeatedly. Proverbs 29:23 states that “arrogance will bring your downfall, but if you are humble, you will be respected.” When Slattery condemns Dante’s human state as being weak, doubtful, and limited, he is proving God’s hypocrisy because He is also human (Verdicchio, 2015). The actions of God in Hell as portrayed by Dante are inconsistent with the Biblical literature. Both Dante and God are prone to making mistakes, something common among human beings thus making God more human.
To wrap it up, Dante portrays God is more human since He commits the same sins that humans commit: egotism, hypocrisy, and injustice. Hell is justified as being a destination for victims of the mistakes committed by God. The Hell is presented as being a totally different place as compared to what is written about it in the Bible. As a result, reading through the text gives an image of God who is prone to the very mistakes common to humans thus ripping Him off His lofty status of divine and, instead, making Him a mere human. Whether or not Dante did it intentionally is subject to debate but one thing is clear in the poem: the misconstrued notion of God is revealed to future generations.
References
Babor, T. F., McGovern, T., & Robaina, K. (2017). Dante’s inferno: Seven deadly sins in scientific publishing and how to avoid them. Addiction Science: A Guide for the Perplexed, 267.
Cheney, L. D. G. (2016). Illustrations for Dante’s Inferno: A Comparative Study of Sandro Botticelli, Giovanni Stradano, and Federico Zuccaro. Cultural and Religious Studies, 4(8), 487.
Verdicchio, M. (2015). Irony and Desire in Dante’s” Inferno” 27. Italica, 285-297.
Sample Answer
Sample Answer
A Tale of Three Bears: A Cultural Reimagining
The Story of Three Bears
In a lush, vibrant forest nestled within a community of diverse families, there lived three bears—Mama Bear, Papa Bear, and their son, Little Bear. Unlike the classic tale of Goldilocks, these bears lived in harmony with their neighbors, sharing their home and their food with all who passed by. One sunny afternoon, as they prepared a feast of fresh fruits, roasted nuts, and honey, they decided to step out for a walk to enjoy the beautiful weather.
While they were away, a curious young girl named Amara wandered near their home. Amara was known in her village for her adventurous spirit and her love of nature. Unlike the traditional image of a lost child, Amara was not wandering aimlessly; she was exploring the forest for herbs and plants to help her family.
As she approached the bears’ home, Amara noticed the door was slightly ajar. Instead of assuming the bears were absent and breaking in, she knocked softly and called out, “Hello! Is anyone home?” When no one answered, her curiosity led her to peek inside the cozy dwelling.
Amara saw the inviting spread of food on the table—a bowl of warm honey, a plate of freshly baked bread, and a basket filled with juicy fruits. She had heard stories about Mama Bear’s cooking from other villagers who admired her culinary skills. Rather than consuming everything in sight as Goldilocks did in the original tale, Amara decided to taste just a small morsel of each dish to see if it was as delicious as everyone claimed.
After sampling each dish, Amara found that she loved Mama Bear’s honey but found Papa Bear’s bread too hard for her liking. Little Bear’s fruits were just right—sweet and juicy! Respecting the bears’ home and property, she cleaned up after herself and left a note thanking them for their hospitality, promising to return to share some herbs she had gathered.
When the bears returned home, they were surprised to find their door open but relieved to see nothing broken or disturbed. They noticed the note from Amara and smiled. “It seems we have a new friend,” Mama Bear said. Inspired by Amara’s thoughtfulness, they decided to invite her to join them for dinner that evening.
From that day on, Amara became a regular visitor at the bears’ home. They shared meals together, exchanged stories about their lives, and learned from one another’s cultures. The bears realized that true friendship is built on respect, kindness, and sharing rather than taking without asking.
Analysis of Changes Made
Cultural Perspective
This reimagining of the classic “Goldilocks and the Three Bears” emphasizes community values and respect for others’ property over individualistic behaviors often showcased in Eurocentric tales. In many cultures outside of Eurocentrism, communal living and mutual respect are paramount. By shifting the narrative from a “burglary” to an exploration rooted in friendship and cultural exchange, this story reflects values that resonate more deeply with non-Eurocentric perspectives.
Language Usage
The language used in this version replaces the accusatory tone of “breaking in” with a more respectful dialogue centered on curiosity and consent. Phrases like “inviting spread” and “thoughtfulness” are employed to create an atmosphere of warmth and community rather than conflict. The use of names such as “Amara,” which is culturally resonant in many non-white communities, further grounds the story in an inclusive framework.
Impact of Eurocentric Stories on Identity
Early Linguistic Exposure
Early exposure to Eurocentric stories shapes children’s perceptions of themselves and their narratives by reinforcing stereotypes and limiting representations. When children of diverse backgrounds see themselves reflected only through characters who are often white or privileged, it can lead to feelings of inferiority or disconnection from their cultural heritage. The original tales often promote individualism over collectivism, which can alienate children from more community-oriented cultures.
Benefits of Fairytales
While Eurocentric fairytales can entertain and teach moral lessons, they predominantly center on experiences relevant only to one group—often white children—thereby marginalizing others. The lessons learned may not resonate universally across cultures; hence they may not be beneficial for all children.
Hinderance to Non-European Children
Centering Eurocentric stories can hinder children who are not of European ancestry by perpetuating cultural biases and limiting their understanding of diverse experiences. These narratives often overlook significant cultural norms and values found in non-Western societies, resulting in a lack of representation that can diminish children’s self-esteem and sense of belonging.
Conclusion
The reimagining of “Goldilocks and the Three Bears” highlights the importance of community values while respecting individuals’ properties and contributions. This new narrative fosters inclusivity and celebrates diversity rather than perpetuating a singular perspective. By recognizing how Eurocentric stories shape perceptions and experiences, we can work toward creating more culturally relevant narratives that enrich the lives of all children.
Works Cited
– Pullman, Philip. The Golden Compass. Knopf Books for Young Readers, 1996.
– Zipes, Jack. Fairy Tales and the Art of Subversion: The Classical Genre for Children and the Process of Civilization. Routledge, 2006.
– World Bank. “Bangladesh Overview.” World Bank Group, 2021.
