Sexism In Ashputtle By Jacob And Wilhelm Grimm
Currently in Ontario, fairy tales are being read and viewed by children and adults alike. These tales, although changed to suit contemporary Canadian society, still contain some 15th century ideals of women and their role in life. These ideologies regard women as sexual objects rather than intellectuals and continue to circulate and be encoded within Ontario society in subtle ways. An example of this is Jacob and Wilhelm Grimm’s Ashputtle which portrays many different forms of sexism. My experiences as a white, cisgender female, working in the middle class has shown me the direct effects of this sexism. The Prince from Ashputtle, who is already empowered by an unfair hierarchy, is a character which often perpetuates itself in the contemporary society that I live.
The archetype of the Prince, which I will be focusing on throughout this essay, is typically presented by men who, sometimes unwittingly, regard themselves as superior to women. This character helps to display how sexism becomes dangerous and sometimes even invisible to all but those who experience it. This abuse of power is often exerted unknowingly, and may not even be visible to anyone but those who feel its direct effects. This type of sexism is called benevolent sexism because it refers to the evaluations of gender which may appear subjectively positive, but in reality are damaging to people and gender equality. Benevolent sexism trademarks women as kind, passive, emotional, and nurturing. These labels restrict women in the type of work that is made available to them. This is demonstrated in Ashputtle when Ashputtle is limited to domestic labour, where she is told to, “Get into the kitchen where you belong” (Grimm 48). Benevolent sexism is also displayed in contemporary Ontario society as I myself am scoffed at and discouraged when I explain to people that I am training to be a firefighter. People view firefighting primarily as a male’s occupation because it requires physical strength, cool-headedness, and leadership skills, thereby prohibiting me to be a serious candidate as a woman because I am not thought to possess these qualities. This makes it difficult for women to find work outside of social norms, limiting personal growth.
Another personal example of benevolent sexism is when I was 16 years old and a male told me that I should smile more. Comments such as this seem innocent, and sometimes even friendly, however they are problematic. Similarly to the Prince in Ashputtle who married Ashputtle for her obedience and beauty, telling women to smile is telling women to be happy, pretty, and passive. This condescending command tells a woman that her true emotions and thoughts are not welcome; she must only smile and appear happy. There are many different ways that sexism presents itself in Ontario society, possibly the most dangerous being the objectification of women. Objectification can be harmful in different ways, however I will be focusing on the ways that it puts women’s mental health at risk. This type of sexism is dangerous because it presents women as sexual object who belong to men rather than independent intellectuals, planting the notion in young minds that a woman’s worth lies in her appearance. Almost every woman I know has suffered, or continues to suffer, from the constant emphasis on appearance because it separates the body from the individual as a person, affecting one’s mental health and self-worth. Stories such as Ashputtle aid in perpetuating the notion that a woman’s worth lies in her beauty. For example, the concept of a dance being thrown where “all the beautiful girls in the kingdom were invited [to the ball], in order that [the Prince] might choose a bride” (Grimm 49) suggests that a woman’s body is to be seen as an object that exists for a male’s pleasure.
The Prince’s reaction to Ashputtle’s appearance in this tale is predictable as he grabs her immediately and “he never let[s] go of her hand. When someone else ask[s] for a dance, he [says]: “She is my partner” (Grimm 50). This possessiveness demonstrated by the Prince over Ashputtle is an example of how the Prince views her as an object that he is entitled to possess, instead of as a human being who can make her own decisions. Another example of men’s sense of entitlement to own women is during the Prince’s first evening with Ashputtle when he wishes to follow her to, “find out whom the beautiful girl belonged to” (Grimm 50). The focus in the first part of this quote is on Ashputtle’s worth because of her beauty. The second part of this quote focuses on the ownership of Ashputtle, which is again problematic in contemporary society. The concept that a woman belongs to a man was very common during the time of the tale’s publication. However, personal experience has shown me how these ideals are still perpetuated in contemporary society. Marriage is an example of this type of possession as it is often the case where a father gives away the bride to her soon-to-be husband. The act is symbolic of the passing of ownership from father to husband. The declaration of “man and wife” instead of husband and wife, or man and woman, is another example of how marriage contains notions of a man possessing a woman. In conclusion, the Grimm brothers’ fairy tale, Ashputtle, has many similar sexist ideologies as contemporary Ontario society.
My experiences have taught me that systematic sexism is everywhere within my social sphere, whether it is overt or not. This sexism continues to allow certain authoritative males to exert their power over groups of females, judging and controlling them. Benevolent sexism is even more common in my society as labels continue to be placed upon women, restricting us to specific gender roles. Finally, I have observed how the objectification of women is one of the most damaging forms of sexism as it has a significant negative impact on women’s mental health and social well-being.
