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6 - Folklore, fantasy and indigenous fantasy

Published online by Cambridge University Press:  05 April 2016

Michael Levy
Affiliation:
University of Wisconsin, Stout
Farah Mendlesohn
Affiliation:
Anglia Ruskin University, Cambridge
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Summary

In Chapter 4 we argued that in the inter-war period myth, folk tale and fairy tale were mostly kept separate from fantasy: even in Patricia Lynch's The Turf-Cutter's Donkey (1934) which used all three, the result was three distinct sections with their own flavours. In the post-war period fantasy writers began to plunder the legendary archaeology of Britain. A new paganism, which we can see threaded through the fantasy writing of the 1970s, focused on a range of things: although Celtic lore was to recede into the background (taken up far more by US and Canadian writers who often continued to struggle with what Baum believed was a lack of indigenous material), English traditions were brought into focus. Englishness became, for the first time, a distinct trope in UK fantasy, and at the same time indigenous traditions were brought into the new fantasy of Canada, Australia and New Zealand.

Peter Bramwell has observed that despite the retellings from Lancelyn Green and others, the figure of Pan, and the classical tradition more generally, declined in children's literature in the post-war period. Pan seems to have retained only a small place in children's fiction up to the 1970s, reduced to appearing as a magical statue in Panchit's Secret by Vivienne Wayman (1975). Only later, as we shall see, did a revived interest in classicism reposition Pan in his homeland.

In the place of Pan arose an animism with its roots in a variety of factors, among them the emphasis on nature and the natural in the youth movements of Scouts and Guides, the rise of rambling as a leisure activity in Britain, and the deepening historical sensibility towards and encouragement of Englishness that we see in children's historical novels. Rosemary Sutcliff, one of the best children's historical writers of the period, allows both Tansy of the non-fantastical The Armourer's House (1951) and Jenny of The Roundabout Horse (1986) to be influenced by the magic of Midsummer's Eve. In The Queen Elizabeth Story (1952) Perdita is able to see the Pharisees because she was born on Midsummer's Eve.

Type
Chapter
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Children's Fantasy Literature
An Introduction
, pp. 117 - 132
Publisher: Cambridge University Press
Print publication year: 2016

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References

Bramwell, Peter. Pagan Themes in Modern Children's Fiction: Green Man, Shamanism, Earth Mysteries (Basingstoke: Palgrave Macmillan, 2009). Looks at the use made of pagan themes by Susan Cooper and others.
Meek, Margaret. ‘The Englishness of Children's Books’, in Meek, (ed.), Children's Literature and National Identity (Stoke-on-Trent: Trentham Books, 2001), 89–102.
Niall, Brenda. Australia through the Looking Glass, 1830–1980 (Melbourne University Press, 1984).
West, Máire.Kings, Heroes and Warriors: Aspects of Children's Literature in Ireland in the Era of Emergent Nationalism’, Bulletin of the John Rylands Library, 3 (1994), 165–84.Google Scholar
White, Donna. A Century of Welsh Myth in Children's Literature (Westport, CT: Greenwood Press, 1988). Explores the lure of Welsh myths and their importance in children's fantasy.

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