A Cajun version of Snow White that features a vain voodoo queen, seven little Cajuns living in a cypress tree, and a handsome plantation owner. Includes pronunciations and translations of Cajun words and a recipe for Blanchette's Chicken and Sausage Jambalaya.

Understanding the processes related to gender construction requires a multi and interdisciplinary approach. Complexity emerges as a category of investigation and an end to be pursued, giving space to a plurality of voices, interpretations, and points of view. With such intellectual curiosity, the volume's authors questioned the inclusion and exclusion of these multiple voices in education. How has teaching on gender made room for this complexity? What views were included? Which ones were overlooked? What have educational models for children been privileged in the imagination? Which histories and stories have accompanied them in acquiring an awareness linked to gender? Through such important questions and many more, the volume highlights the gender changes that took place from mid-eighteen century to today in various contexts relating to formal and informal education through an international comparative perspective. The multiplicity of approaches, methodologies, and perspectives allows us to read and analyze these changes in a composite way, underlining little-known aspects of gender studies in the historical-educational field.

In Folklore Figures of French and Creole Louisiana, Nathan J. Rabalais examines the impact of Louisiana’s remarkably diverse cultural and ethnic groups on folklore characters and motifs during the eighteenth and nineteenth centuries. Establishing connections between Louisiana and France, West Africa, Canada, and the Antilles, Rabalais explores how folk characters, motifs, and morals adapted to their new contexts in Louisiana. By viewing the state’s folklore in the light of its immigration history, he demonstrates how folktales can serve as indicators of sociocultural adaptation as well as contact among cultural communities. In particular, he examines the ways in which collective traumas experienced by Louisiana’s major ethnic groups—slavery, the grand dérangement, linguistic discrimination—resulted in fundamental changes in these folktales in relation to their European and African counterparts. Rabalais points to the development of an altered moral economy in Cajun and Creole folktales. Conventional heroic qualities, such as physical strength, are subverted in Louisiana folklore in favor of wit and cunning. Analyses of Black Creole animal tales like those of Bouki et Lapin and Tortie demonstrate the trickster hero’s ability to overcome both literal and symbolic entrapment through cleverness. Some elements of Louisiana’s folklore tradition, such as the rougarou and cauchemar, remain an integral presence in the state’s cultural landscape, apparent in humor, popular culture, regional branding, and children’s books. Through its adaptive use of folklore, French and Creole Louisiana will continue to retell old stories in innovative ways as well as create new stories for future generations.

A Cajun version of Jack and the Beanstalk that features magic sugar cane cuttings, a gigantic plantation home, and a fiddle that plays Cajun music. Includes pronunciations and translations of Cajun words and a recipe for Shrimp or Crawfish âEtouffâe.

Little Red Riding Hood lives in the hearts of many instilling in children everywhere a fear of cloaks and big, bad wolves, of course! Way down south in Louisiana there lives a girl named Clotilde, but everyone calls her Petite Rouge because of the beautiful cloak she wears. One day, Petite Rouge hurries through the swamp on her pirogue to bring her sick grandmère some soothing shrimp etouffee. Along the way she meets a friendly gator, the one her mother always warned her about: Taille-Taille. Polite and well-spoken, Taille-Tailleís behavior belies the fact that all he wants to do is gobble up Rouge, and her hood, too! Petite Rouge and her grandmère are both fooled, but they come out whole and unharmed when the local shrimpers cut open dat der gator belly. What do they do with Taille-Taille? They cook him into a sauce piquante and fais do do the night away! Sound fun? You can make your own Alligator Sauce Piquante. Just follow the recipe at the end of the tale and bon appetite! Full of Cajun words and phrases, accompanying definitions, and a pronunciation guide, Petite Rouge: A Cajun Twist to an Old Tale will teach children a petite peu about Cajun culture.

A Cajun version of "Goldilocks and the Three Bears" featuring a family named Hébert rather than three bears.

Folktales and fairy tales are living stories; as part of the oral tradition, they change and evolve as they are retold from generation to generation. In the last thirty years, however, revision has become an art form of its own, with tales intentionally revised to achieve humorous effect, send political messages, add different cultural or regional elements, try out new narrative voices, and more. These revisions take all forms, from short stories to novel-length narratives to poems, plays, musicals, films and advertisements. The resulting tales paint the tales from myriad perspectives, using the broad palette of human creativity. This study examines folktale revisions from many angles, drawing on examples primarily from revisions of Western European traditional tales, such as those of the Grimm Brothers and Charles Perrault. Also discussed are new folktales that combine traditional storylines with commentary on modern life. The conclusion considers how revisionists poke fun at and struggle to understand stories that sometimes made little sense to start with.