“Don Giovanni de la Fortuna” and Queer Theory

Maria Carrillo, Ben Steinhauser, Alicia Mahoney, Jose Garcia

Professor Kazia L. Estrada

English 1301-175

22 April 2016

#PowerForThePowerful

A rich man is defined by his wealth and image.

“Don Giovanni de la Fortuna” and Queer Theory

            “Don Giovanni de la Fortuna” is a version of “Bearskin” from Sicily. It is the first “Bearskin” story that we have read in which the protagonist is given a name other than Bearskin. The story also differs from other versions in that Don Giovanni was originally wealthy, but was such a spendthrift that he became poor and thus came to make his deal with the devil. Through queer theory, it can be seen that “Don Giovanni de la Fortuna” perpetuates the societal norms of the day by rewarding behavior that conforms and punishing those who deviate from those norms, other than the protagonist.

            Don Giovanni makes the deal with the devil in which he is given a purse that has a never ending supply of money in it. The devil says, “But the charm will only work if you promise to remain three years, three months, and three days without washing and without combing and without shaving your beard or changing your clothes. If you do all this faithfully, when the time is up you shall keep the purse for yourself, and I will let you off any other conditions” (Ashliman). Making a deal with the devil is implied as bad, but Don Giovanni readily makes it and does well by it.

            He becomes a social deviant due to his looks and lack of hygiene. His appearance is thus described, “his hair became matted with dirt and hung over his eyes, and his pilgrim's dress was a mass of horrible rags and tatters” (Ashliman). When he stops at a palace, the maid and master assume he is a dangerous and crazy beggar due to his abnormal looks. They tell him to go, but money has ever been the great equalizer and once Don Giovanni offers to buy the house, the gentleman starts to treat him with some decency.

            The society in the story is one ruled by men. At the end of the story, the older daughter and the wife of the king “were blinded, and they fell over into the sea and were drowned” (Ashliman) because they rejected the king’s request that the daughter marry Don Giovanni to fulfill his debt. But the younger daughter acquiesces to marry Don Giovanni. The younger daughter conforms to society’s expectation of her and is rewarded with a handsome husband, while her older sister and mother are social deviants and are punished for their behavior. Once the king dies the story states “Don Giovanni became king” (Ashliman). It is the men who hold the power and money in this society and wield it in such a way as to maintain the status quo of power– men as the masters and women as their servants.

            It is assumed that cleanliness, a shaved face, and combed hair are normal; they are a social construct that is forced upon individuals by society as a whole. This idea of what makes a man a man is perpetuated by Bearskin’s rejection until he comes back clean and well dressed.  If Don Giovanni had not shaved, cut his hair and washed, would his look become the new normal with people trying to conform to his standard due to his incredible wealth and influence? The text suggests to society of the time that appearance and wealth are critical defining elements of masculinity. Don Giovanni in his filth was portrayed as less of a man by most who saw him. His actions towards the king are what helped earn him his bride. The king says that Don Giovanni “behaved like a gentleman in not allowing me to send back the money” (Ashliman). Otherwise the king, based on looks alone, may not have considered making such an offer.  This continual relevance of wealth and image defining a man’s masculinity supports the ideas of society at that time. “Don Giovanni de la Fortuna” perpetuates the societal norms of the day by rewarding conformity. Don Giovanni appeases the devil and then the king and despite a small struggle is rewarded with riches and a wife. Through queer theory, the conformity that it takes a man to lead a life expected is readily exposed.

Works Cited

Ashliman, D.L. “Bearskin and other folktales of type 361.” University of Pittsburgh, 24 October 2013. Web. 03 Feb 2016.

"Never-Wash" and Feminism

English 1301-175

08 April 2016

#DirtDealandMarriageBought

Never wash and you can buy a bride who will oblige.

"Never-Wash" and Feminism

             “Never-Wash” is the Russian version of the Bearskin fairy tale. The story is much like the other versions of the story. It only differs in the details of how the main character came to make his deal with devil and how his deal leads him to his wife. Through a feminist criticism, “Never-Wash” reveals itself to limit women to minor roles with little substance or worth.

            The story’s first mention of women in the story describes them as items to be owned.  The devil mentions the king’s three daughters by saying, “two of them are mine, but the third shall be yours” (Ashliman). This is what causes the soldier to agree to the deal the devil has proposed. The soldier asks for piles of money before he asks for anything else. This reveals how the narrative focuses on the male’s need for power. At the time of this story money equated status and this is what the soldier pleaded for. When the king summons the soldier to ask for money, again the story shows how money is valued over women.  The king readily offers one of his daughters in exchange for money. The author writes the following about the king, “he was very fond of his daughters, but still he could not do anything whatsoever without money” (Ashliman). The author briefly mentions the king’s feelings for his daughters but his feelings are superseded by his greed for money. From a feminist viewpoint, the author shows little regard for the value of a woman. The story shows that women are a type of currency, which reflects the culture of that time in history.  Women had no voice in how their lives would play out. The power of their choices and lives were in the hands of their fathers and then upon marriage their husbands.

             Once the soldier and king make a deal, the king receives the portrait of the soldier looking filthy and unkempt. He takes it to show to his daughters in hopes that one will agree to marry him and save the kingdom. Based on his looks two of the daughters reject him. One even says, “What! I would rather remain a maiden; I would rather tie myself up with the devil than go with him” (Ashliman). They appear concerned only with image and their own selves. Here the author portrays the women as superficial and vain. Again, reflecting a time when woman were not thought of as having much intelligence or thoughts beyond looks and marrying rich.

            In multiple instances in the story, the author attempts to teach the audience the benefit of being loyal to your man, whether it be your father or your husband. In looking at the outcomes for the women we see how this is emphasized. The daughter who agrees to marry the soldier is rewarded richly for doing as her father wished. Meanwhile, the other two daughters who rejected their father’s wish lose their souls to the devil. This shows the author’s clear intention to teach women that is it better to obey or risk punishment.

            By the end, it becomes evident “Never-Wash” comes at a time way before women’s empowerment. The story reveals a very defined role for women that is subservient and dismisses any intellect a woman might have. A feminist viewpoint exposes a story meant to teach women their place in a time where they were considered nothing more than objects.

Works Cited

Ashliman, D.L. “Bearskin and other folktales of type 361.” University of Pittsburgh, 24 October 2013. Web. 03 Feb 2016.