Grief, Grace, and the Eco-Feminist Legacy of Katherine Paterson’s Bridge to Terabithia, part 2 by Elanur Williams

Part 1 was posted yesterday.

The Fridging Paradox

Jesse and Leslie’s autonomy is structurally threatened by the narrative’s conclusion, and Leslie’s sudden death invites a critique of the “fridging” trope, a term derived from the comic book industry describing the practice of injuring or killing a female character primarily to serve as a plot device for a male character’s emotional development. Named after a 1994 comic book scene in The Green Lantern where a hero discovers his murdered girlfriend in a refrigerator, the term critiques the tendency in fiction to treat female characters as disposable tools for male growth rather than as autonomous individuals with their own arcs.

In Bridge to Terabithia, this sacrifice unfolds in three critical movements:

  1. The Intersection of the Boundary: When the narrative notes, “The rain had been falling all night… the creek would be angry,” it signals the reassertion of the physical world. The creek acts as the boundary between the wild sanctuary and the dangerous, restrictive reality. By having the creek kill her, the text suggests that the “wild” or “feminine” space is inherently dangerous and incompatible with long-term survival.
  1. The Reduction to Catalyst: In the aftermath, the text frames Leslie’s existence through her utility to Jesse. He realizes “it was up to him to pay back to the world in beauty and caring what Leslie had loaned him in vision and strength.” This is the core of the “fridging” critique; Leslie is explicitly framed as a “loaned” object, and as a resource for Jesse, rather than a person with her own trajectory.
  2. The Post-Death Domesticization: Finally, Jesse assumes control: “He had to teach May Belle, for he was the king of Terabithia, and it was his duty to pass on the crown.” This shift in language marks the institutionalization of their anarchic space. By bringing May Belle in, Jesse settles the “frontier,” turning a radical, feminist space into a legacy for the next generation, effectively cementing Leslie as a relic of the past.

This tension is most visible in how the forest is described. When Leslie is alive, the forest is an active, creative force. Paterson describes how “Leslie had turned into a beautiful wild creature.” Yet, after she is dead, the forest becomes a site of mourning and memory, described as “still, and the creek was clear and cool.”

Would the novel have been more or less feminist if Leslie had lived? Does her death (within the context of a 1970s children’s book) actually provide the only way for a “non-conforming” girl to be fully accepted by the patriarchal structures of Lark Creek?

To view Leslie solely as a plot device is to overlook the novel’s sophisticated, often brutal, exploration of grief as a catalyst for moral maturity. While the “fridging” critique highlights a structural reliance on her death, one might argue Paterson is engaging in a deeper inquiry regarding the necessity of loss in the formation of the self. In this light, Leslie’s death serves not to diminish her agency, but to transition the novel from a fantasy of escapism into a somber, realistic lesson on the burden of growth. She is not merely a tool for Jesse’s development; rather, her death forces the permanent integration of her radical, imaginative spirit into the “real” world. By “loaning” him her vision, Leslie ensures her feminist influence survives her physical body, compelling Jesse to carry that disruptive, egalitarian force into a resistant, patriarchal landscape. She becomes an internalized mentor, suggesting that a true feminist impact is measured by how deeply one’s vision survives in those who remain. Terabithia ceases to be a secret getaway and becomes a foundation for the transformation of others.

It’s also important to keep in mind Paterson writes from a place of deep, personal vulnerability. She began the novel to help her son process the sudden death of his best friend. When we realize this, the “fridging” trope takes on a different hue. While the structural critique holds, it is also an attempt by an author to offer healing for her son.

The Secular Saint: Aesthetic Grace and Mentorship

Some may argue Miss Edmunds serves as the narrative’s secular saint of aesthetic grace. By treating Jesse’s art with profound respect, she acts as a bridge to a wider world, a living testament that one can exist within a rural community without being confined by its rigid gendered expectations. She provides institutional permission for Jesse to value his own sensitivity, effectively acting as the precursor to the creative sanctuary he will later build. While Leslie represents the collaborative, anarchic spirit of childhood, Miss Edmunds offers a glimpse of that same autonomy realized in adulthood. She is the professional, self-actualized woman of the story, and her presence proves to Jesse there is an alternative way to be, an existence defined by the pursuit of beauty and individual purpose.

Looking back, I can see how Leslie’s golden room and her expansive approach to faith taught me one of my first lessons in feminism, religion, and spirituality. It showed me that the borders we build, whether between countries, genders, or theological doctrines, are often artificial. Although the narrative’s reliance on “fridging” reveals a patriarchal constraint, the legacy of Leslie’s vision remains, and continues to inspire.

This piece is part of a series of explorations on children’s literature, spirituality and feminism by Elanur Williams. FAR has posted several of them.
Two pieces on The Chronicles of Narnia which you can read here and here.
Anne of Green Gables which you can read here.

Bibliography and Recommended Reading:

Escaping to Nature: Ecofeminism in the Children’s Book Bridge to Terabithia, by Anandayu Suri Ardini (2023):

https://www.researchgate.net/publication/372862789_Escaping_to_Nature_Ecofeminism_in_the_Children’s_Book_Bridge_to_Terabithia

BIO: Elanur Williams writes from Dublin, Ireland. She holds an MPhil in Children’s Literature and a MS Ed in Literacy Studies. She is a teacher who specializes in reading and writing instruction, as well as a poet whose work has appeared in Eunoia Review, the Ekphrastic Review, Halfway Down the Stairs, and Cosmic Daffodil, among others. Above all, she is inspired daily by her daughter, whose presence imbues her life with joy, magic, and a sense of limitless possibility.

Grief, Grace, and the Eco-Feminist Legacy of Katherine Paterson’s Bridge to Terabithia, part 1 by Elanur Williams

Bridge to Terabithia, First Edition (1977), by Katherine Paterson. Illustrated by Donna Diamond.

There are stories that define our childhoods, and then there are the rare narratives that teach us how to survive the contradictions of adulthood. When my family relocated from Istanbul to a Philadelphia suburb during my elementary school years, I remember feeling suspended between two universes. My efforts to map suburbia onto the vibrant textures of the home I had left behind corresponded with my encounter with Katherine Paterson’s classic novel, Bridge to Terabithia, and its sibling text, Jacob Have I Loved. I remember being completely mesmerized by Leslie Burke’s house, specifically the room she and her parents painted gold. To a child who felt uprooted and out of place, that golden room was a sanctuary of pure possibility. The book was also one of the first I’d encountered that dared to tackle the complexities of grief.

Published in 1977, Bridge to Terabithia reflects the burgeoning spirit of Second-Wave Feminism, a movement that championed the personal as political and sought to dismantle the rigid gender roles of the post-war era. Leslie’s rebellion, however, carries a bittersweet resonance for the modern reader; while her struggle fits the Second-Wave pursuit of liberation, her eventual “fridging” reflects the persistent literary habit of the era to treat female autonomy as a temporary, tragic catalyst for the male hero’s journey.

Continue reading “Grief, Grace, and the Eco-Feminist Legacy of Katherine Paterson’s Bridge to Terabithia, part 1 by Elanur Williams”

She Changes Everything She Touches: A Reflection on Love and Loss, part 1 by Sara Wright

 I reflect upon this year as the sun star rises in a northeastern sky. ‘He’ has reached the end of his northeastern journey.

  Wave after wave – oceans of grief break over me at dawn – tempered by the same cycle during which I have been graced by a most powerful love in the form of a young canine companion.  Love and Loss are such intimate companions.

‘She changes everything she touches, changes…’ during cycles of grief  S/he changes nothing at all.

As the solstice bears down on us under a hard blue dome so does the fire. It is hard to believe that three weeks ago temperatures hovered in the 40’s. I resist the stifling heat of June coupled with days of torrential rain, cold, and wind that are presently drowning a field of lilies, wild lupine and roses. Fire and Ice. On good days there is the increased noise flow of man-made machines. Slow down please, I plead. Let me listen to the wood thrush, experience this space in between without bouncing between extremes.  

 I am feeling resentful, cross over the loss of spring and the relentless rains that destroy every flower just as it begins to bloom. I must honor the child who is heartbroken or I will make things worse. Wildflowers bring her the greatest joy and most have been under perpetual siege by inclement weather. Many plants were not pollinated. Too cold for bees.

Continue reading “She Changes Everything She Touches: A Reflection on Love and Loss, part 1 by Sara Wright”

Toni Cade Bambara: How to Care for Oneself While Healing The All (American Woman Writer 1939-1995), part 1 by Theresa Dintino

Moderator’s Note: This piece is in co-operation with The Nasty Women Writers Project, a site dedicated to highlighting and amplifying the voices and visions of powerful women. The site was founded by sisters Theresa and Maria Dintino. To quote Theresa, “by doing this work we are expanding our own writer’s web for nourishment and support.” This was originally posted on their site on August 11th, 2020. You can see more of their posts here. 

While reading adrienne maree brown’s Pleasure Activism for #NastyWomenWriters, I was stopped in my tracks by the praise coming forward in that book for black feminist, writer, activist, film maker and mentor Toni Cade Bambara (1939-1995).

brown writes:

“Toni Cade Bambara, author of The Salt Eaters, the one to tell us writing was a tool for the revolution, that our task was to make revolution irresistible. Bambara is a main stream in the lineage of pleasure activism, not just because of what she put on the page and into words, but also because of the ways she wove community, the way she supported other writers and organizers, the way she engaged in healing work” (45).

In the chapter “The Sweetness of Salt,” author and activist Alexis Pauline Gumbs, archivist and scholar of Bambara’s work, writes about five women who have been instrumental in her life and work: “scholar Farah Jasmine Griffin, filmmaker and activist Aishah Shahidah Simmons, artist and abolitionist Kai Lumumba Barrow, healer and organizer Cara Page, and editor and intellectual activist Cheryll Y. Greene”(46), who were all personally influenced, mentored, “sistered” and “mothered” by Bambara. It was these women’s recounting of their experiences with Bambara that caused me to go find her for myself.

Continue reading “Toni Cade Bambara: How to Care for Oneself While Healing The All (American Woman Writer 1939-1995), part 1 by Theresa Dintino”

Patriarchy Unbound by Janet Maika’i Rudolph

Some new terms in our language have been after people. Both the terms sadism and masochism were so named according to etymologyonline.

Here is what the site says about sadism: “love of cruelty,” especially as evidence of a subconscious lust that the cruelty satisfies, 1888, from French sadisme, from the name of Count Donatien A.F. de Sade (1740-1815). Not a marquis, though usually now called one, he was notorious for the cruel sexual practices described in his novels.”

And here is what the site says about masochism: “The word masochism originates from the name of Leopold von Sacher-Masoch, an Austrian novelist best known for his 1869 novel Venus in Furs, which explored themes of submissive sexuality and domination.”

I have a new term to add that I would like to add to our vocabulary: Robertism to be named after John Roberts. Here is my definition: love of cruelty, not just cruelty by itself but by spreading cruel acts as widely and far as possible while giving them the authority of legality. Robertism encourages the most base and ugly parts of human behavior, brings them to the surface to be expressed in actions that are given permission through legal cover. 

Continue reading “Patriarchy Unbound by Janet Maika’i Rudolph”

How We ALL Need the Goddesses Now . . . by Annie Finch

Carol Christ, in her 1978 clarion call “Why Women Need the Goddess,” summarized four powerful, foundational ways that the Sacred Feminine urgently matters for women crawling out from under patriarchy.  Each way helps to heal the psychic damage of our upbringings and surmount the profound losses of our violated herstory.  Christ shows how Goddess belief and worship affirms the legitimacy of our power, the sacredness of our bodies, the honoring of our will—and the centrality of our connections with our foremothers and each other.

All this is still so true. All so important.

AND . . . Christ’s framing of Goddessness as a precious path of women’s transformation is not enough anymore.

Times have changed in the forty years since Christ published her essay.  Today’s world has been fast plummeting into an even more blatantly hellish (no, I don’t want to insult the source of that word, Goddess Hel, guardian of life and death—so I will change the adjective!) into an even more blatantly patriarchal state of affairs.

Continue reading “How We ALL Need the Goddesses Now . . . by Annie Finch”

Ariadne & Me – Mother Magic by Arianne MacBean

The fortune teller stood at a square park table, her hair wrapped in a gold scarf, stacking perfectly formed human fingernails. Across from her, I watched as she methodically piled and unpiled the fingernails according to some obscure but precise calculation known only to her. She measured them against a line carved into the wood marked with tiny incremental notches.

Reading the messages she found there, she spoke.

“Your mother and father are not one, but All.”

My friend Jacqueline, standing between us, immediately blurted out, “What the fuck does that mean? That doesn’t make any sense!”

But I answered with unexpected certainty.

“No. She’s right. They are the archetypal Mother and Father. They are not mine alone.”

The fortune teller waved us closer.

“Come on. I have to finish these visions so I can go to heaven.”

This was the dream I had the night I arrived on the Isle of Mull in western Scotland for a two-week Goddess Pilgrimage. I believed I was traveling to my fatherland, the home of Clan MacBean, to heal old wounds and unbind myself from contracts unknowingly inherited through my patrilineal line.

Continue reading “Ariadne & Me – Mother Magic by Arianne MacBean”

The Creative Divine: L.M. Montgomery’s Anne of Green Gables and Emily of New Moon by Elanur Williams

Montgomery, L. M. Anne of Green Gables. Bantam Books, 1982 edition.

Long before I lived in Montréal, the lands known to the Kanienʼkehá:ka Nation as Tiohtià:ke, Canada lived in my heart. When I moved there as a young adult, the reality beautifully exceeded my imagination; yet in the years before experiencing those landscapes firsthand, they existed for me purely through books. I was an avid reader and an aspiring writer, searching for characters who felt the same strong and sometimes overwhelming pull toward self-expression that I did. I found that mirror in the windswept shores of Prince Edward Island, through L.M. Montgomery’s fiercely imaginative protagonists, Anne Shirley and Emily Byrd Starr. In her Anne of Green Gables and Emily of New Moon books, Montgomery dismantles the rigid, punitive theology of her upbringing and offers a sharp, proto-feminist interrogation of late 19th-century Canadian Presbyterianism. In doing so, she constructs a deeply personal, feminist spirituality that equates creativity and autonomy with the divine.

Continue reading “The Creative Divine: L.M. Montgomery’s Anne of Green Gables and Emily of New Moon by Elanur Williams”

DeeDee & Helen—A Trans Love Story, Part II by Mary Gelfand

Part 1 was posted yesterday

Being a lifelong spiritual seeker, DeeDee began searching for a church community where she could be herself.  Fortunately, she found a Unitarian Universalist Church which had long welcomed the LGBTQ community.  DeeDee felt very welcome in this community and it was there that I first met her, in the fall of 2002. 

At that time I was doing a lot of teaching around paganism and goddess religions.  DeeDee started signing up for my classes and we became friends.  She was the first trans person I came to know deeply.  Much of my understanding of the struggles trans people face comes from my relationship with DeeDee.  For example, in one class I taught, students were asked to engage in an activity that involved braiding 3 pieces of yarn together.  Most of the students were women, and they immediately began braiding.  I took time to teach the one man in the class how to braid, and turned to find DeeDee at my elbow.  She took me aside and shyly whispered—”I never learned how to braid.  It’s not something that boys are taught.  Can you help me?”  This came in the category of “It never occurred to me,” and over the years DeeDee corrected both my assumptions and my language around what it meant to be trans.  I was always grateful for her wisdom and insight.     

Continue reading “DeeDee & Helen—A Trans Love Story, Part II by Mary Gelfand”

DeeDee & Helen—A Trans Love Story, Part I by Mary Gelfand

Author’s Note:  I am a cis woman writing about a trans woman who was my friend.  What I know about her experience comes from stories she told me, and things I learned from her wife Helen, who has given me permission to share this story.  So I am not writing from a position of personal knowledge of what it means to be trans.  I am writing out of compassion for and sensitivity to the lived experience of my friend DeeDee and of trans individuals across the globe.

***

I first met DeeDee when I stopped by my Unitarian Universalist church to drop off a colorful triangular hand-woven shawl I had made for the upcoming auction.  DeeDee was sitting behind the desk, recording the items that were being donated and we chatted a for a few minutes.  In those days, I was teaching a variety of classes on Paganism and the Divine Feminine at the church. She asked if I was the Mary who taught these classes and expressed interest in joining one  That is how our friendship began.  I later learned that she made the winning bid on the shawl I donated that day.  

DeeDee was assigned male at birth–the oldest child in a large Catholic family residing in New Orleans, Louisiana.  Naturally she attended Catholic schools.  DeeDee briefly considered a life of religious service and enrolled in St. Joseph’s Seminary.  However, being extremely intelligent and given to questioning everything, DeeDee was soon pegged as a troublemaker and she and the Brothers parted ways.

Continue reading “DeeDee & Helen—A Trans Love Story, Part I by Mary Gelfand”