The first systematic approach to the parallels between fairy-tale retellings and fairy-tale theory.

Pedagogical models and methodologies for engaging with fairy tales in the classroom.

Thirteen tales are unspun from the deeply familiar, and woven anew into a collection of fairy tales that wind back through time. Acclaimed Irish author Emma Donoghue reveals heroines young and old in unexpected alliances--sometimes treacherous, sometimes erotic, but always courageous. Told with luminous voices that shimmer with sensuality and truth, these age-old characters shed their antiquated cloaks to travel a seductive new landscape, radiantly transformed.Cinderella forsakes the handsome prince and runs off with the fairy godmother; Beauty discovers the Beast behind the mask is not so very different from the face she sees in the mirror; Snow White is awakened from slumber by the bittersweet fruit of an unnamed desire. Acclaimed writer Emma Donoghue spins new tales out of old in a magical web of thirteen interconnected stories about power and transformation and choosing one's own path in the world. In these fairy tales, women young and old tell their own stories of love and hate, honor and revenge, passion and deception. Using the intricate patterns and oral rhythms of traditional fairy tales, Emma Donoghue wraps age-old characters in a dazzling new skin. 2000 List of Popular Paperbacks for YA

Although dozens of disabled characters appear in the Grimms’ Children’s and Household Tales, the issue of disability in their collection has remained largely unexplored by scholars. In Disability, Deformity, and Disease in the Grimms’ Fairy Tales, author Ann Schmiesing analyzes various representations of disability in the tales and also shows how the Grimms’ editing (or “prostheticizing”) of their tales over seven editions significantly influenced portrayals of disability and related manifestations of physical difference, both in many individual tales and in the collection overall. Schmiesing begins by exploring instabilities in the Grimms’ conception of the fairy tale as a healthy and robust genre that has nevertheless been damaged and needs to be restored to its organic state. In chapter 2, she extends this argument by examining tales such as “The Three Army Surgeons” and “Brother Lustig” that problematize, against the backdrop of war, characters’ efforts to restore wholeness to the impaired or diseased body. She goes on in chapter 3 to study the gendering of disability in the Grimms’ tales with particular emphasis on the Grimms’ editing of “The Maiden Without Hands” and “The Frog King or Iron Henry.” In chapter 4, Schmiesing considers contradictions in portrayals of characters such as Hans My Hedgehog and the Donkey as both cripple and “supercripple”—a figure who miraculously “overcomes” his disability and triumphs despite social stigma. Schmiesing examines in chapter 5 tales in which no magical erasure of disability occurs, but in which protagonists are depicted figuratively “overcoming” disability by means of other personal abilities or traits. The Grimms described the fairy tale using metaphors of able-bodiedness and wholeness and espoused a Romantic view of their editorial process as organic restoration. Disability, Deformity, and Disease in the Grimms’ Fairy Tales shows, however, the extent to which the Grimms’ personal experience of disability and illness impacted the tales and reveals the many disability-related amendments that exist within them. Readers interested in fairy-tales studies and disability studies will appreciate this careful reading of the Grimms’ tales.

Although readers and filmgoers are strongly familiar with Disney's sanitized child-centric fairy tales, they are quick to catch on to reworkings of classic tales into a contemporary context. The rise is such retellings seems to indicate that readers are hungry for a new narrative, one that hearkens back to the old yet moves the storyline forward to reflect conditions of the modern world. No mere escapist fantasies, the reimagined fairy tales of the late 20th and early 21st centuries reflect social, political and cultural truths. Sixteen essays consider fairy tales recreated through short stories, novels, poetry, and the graphic novel from both best-selling and lesser-known writers, applying a variety of perspectives, including postmodernism, psychoanalysis, Marxism, feminism, queer theory and gender studies. Along with the classic fairy tales, fiction from writers such as Neil Gaiman (Stardust) and Gregory Macquire (Wicked) is covered.

This book draws on original material and approaches from the developing fields of the history of emotions and childhood studies and brings together scholars from history, literature and cultural studies, to reappraise how the early modern world reacted to the deaths of children. Child death was the great equaliser of the early modern period, affecting people of all ages and conditions. It is well recognised that the deaths of children struck at the heart of early modern families, yet less known is the variety of ways that not only parents, but siblings, communities and even nations, responded to childhood death. The contributors to this volume ask what emotional responses to child death tell us about childhood and the place of children in society. Placing children and their voices at the heart of this investigation, they track how emotional norms, values, and practices shifted across the fifteenth to nineteenth centuries through different religious, legal and national traditions. This collection demonstrates that child death was not just a family matter, but integral to how communities and societies defined themselves. Chapter 5 of this book is available open access under a CC BY 4.0 license at link.springer.com.

In the twenty-first century, American culture is experiencing a profound shift toward pluralism and secularization. In Fairy Tales in Contemporary American Culture: How We Hate to Love Them, Kate Koppy argues that the increasing popularity and presence of fairy tales within American culture is both indicative of and contributing to this shift. By analyzing contemporary fairy tale texts as both new versions in a particular tale type and as wholly new fairy-tale pastiches, Koppy shows that fairy tales have become a key part of American secular scripture, a corpus of shared stories that work to maintain a sense of community among diverse audiences in the United States, as much as biblical scripture and associated texts used to.