Draft:The Contrary-Minded Woman

The Contrary-Minded Women

The Contrary-Minded Woman is a Norwegian folktale originally collected by authors P. Chr. Asbjørnsen and Jørgen Moe in their book Norske Folkeeventyr Ny Samling. A continuation of their original compendium of fairy tales Norske Folkeeventyr. In the original collection the name of the story is called  Kjerringa Mot Strommen. It has since been translated multiple times with multiple names such as Goody Gainst-the-stream by Dasent [1], The Old Woman against the Stream by Iverson [2], and The Contrary-Minded Woman by Braekstad. [3] Braekstad’s and Dasent’s translations came in in 1859 and 1897 respectively, altering words and occasionally removing stories to appeal to the wider audience the English translation could reach. Iverson’s translation came recently and has helped remove some challenging language barriers from the 1800s for the newer of the 2000s.

The original collection of fairytales Norske Folke Eventyr was catalyzed by the works of the Brothers Grimm and their collections of fairytales. Empowering P. Chr. Asbjørnsen and Jørgen Moe to pursue making their own collection. With their first volume which sold out and prompted several other collections of Norwegian folk tales in the later years. The publication of fairytales marked a unique separation and definition of Norwegian culture. With Norway gained partial independence in 1814 from Sweden through a written constitution. Allowing separate and personal Norwegian culture to grow and flourish. ^[4]

Plot

On a Sunday the wife and husband looked at their cornfield by the side of a river. Seeing that the corn is ready for harvest the husband announces that they must reap it tomorrow. The wife being contrary says that they should clip it. This argument goes back and forth as the wife is adamant about the corn being clipped jumping around and clipping her fingers like shears.

The husband, hoping to get his way, takes the wife out into the river and holds her head over the water, asking if the corn should still be clipped. The wife angrily replies that it should be causing the husband to dunk the wife. This argument continues, with the wife being dunked each time and asked if the corn should still be clipped. The wife being contrary replies the same with her still-clipping fingers. This continues until the husband has had enough and drowns the wife.  

The next day the husband feeling bad, as his wife isn’t at rest on Christian soil, decides to go and drag for his wife with his neighbors. They however are unable to find the drowned wife. The husband remembering how contrary his wife was decides to search upstream instead of the normal downstream. There up the river above a fall lies the wife, contrary to the flow of the water as she was in life.

Theme

The folktale of the Contradictory Women is not unique to Norwegian culture but is widespread throughout many cultures and iterations. Stories are found in England, Germany, Finland, Spain, Russia, and Pakistan.^[1] Iterations are also found in famous plays and religious texts such as The Taming of the Shrew by Shakespeare and in the Book of Esther in the Bible.^[2][3] All of these various stories may have small differences but boil down to the same theme and plot. This theme and plot is best shown inside the Aaarne-Thompson-Uther tale-type index which breaks down the plots and themes of fairy tales into repeated traditions or versions. The Contradictory Women along with all its similar stories, falls into a type 901 folktale.^[4] A Type 901 has a storyline of a wife being contrary and shrew to their Husband, who is shown as having a great intellect, which causes the wife to be cast out, killed, or punished. Enforcing the theme that in being contrary and of little knowledge, a person is only to find disaster and misfortune. This theme can be seen directly in the folktale. When the wife has been discovered up the river, they comment on her downfall, saying, “There is nothing so dangerous as little knowledge” (P. Chr. Asbjørnsen and Jørgen Moe). ^[5]

Type 901, however, also possesses more interest in themes in relation to gender issues. Type 901 is part of a larger section from type 900-909, which focuses directly on the theme of “Realistic Tales [in which an] Obstinate Wife Learns to Obey” ^[4] where the wife is directly referenced as the shrew and contrary one. Having the wife as the shrew or contrary character follows across all stories and across cultures unanimously. When looking at Type 901 in this sense we see the presence of “the ‘uppity’ wife [which] exposes the male-chauvinist tendency [of] larger folk tradition“ ^[3] This turns our theme into the downfalls of being contrary and of little knowledge, and more of the wife being subservient to the husband. This appears directly with the narrator noting, “whatever he was for, she was always against.” (P. Chr. Asbjørnsen and Jørgen Moe) ^[5] The use of only wives spreads the idea of “Obey My Will of Suffer” ^[6] in relation to the marital constructs of the time. “The legend clearly reflects the idea that women should be obedient and submissive to their husbands and that this submission could be brought about by violence and/or ridicule.”^[6], This theme shows a window into older ideals and the status quo in early Norway. Themes each have their own contexts and uses; they are made not necessarily to tell a good story but to get the point across from the importance of knowledge to marital fear-mongering.